Divine Comforts, Chapter 8
CHAP. VIII. The Subject of Comfort, Honours God's Diſcipline.
6. THE Author of his Pſalm, was a Man that embrac'd a juſt and equitable Senſe, and made a benign and fair Repreſentation of both the Inſtructive Diſcipline, and alſo the Diſpenſations of God; his ſpecial Teachings, his ſevere Providences. Ver. 12. Oh the Bleſſedneſſes (Vocatively rather than Nominatively) [foreign] of the mighty [ſtrong, able, luſty,] Man, whom [foreign] thou ſhalt or wilt [
Inſtruct
Correct
] him, (a Pleonaſm of the Pronoun) and ſhalt or wilt teach him out of thy Law. So Ver. 10. [foreign], The [
Teacher
Chaſtizer
] of the Nations, &c. The Primary Signification of the Word, is to Teach or Inſtruct; which is very accommodate to the ſcope of the Place; and the whole Paragraph may be rendred thus: He that inſtructeth the Nations, ſhall not be reaſon, [Iſai. 1.18.] argue, or diſpute, [Job 23.7.] plead, [Mic. 6.2.] even He that teacheth man knowledge, the LORD knowing the reaſonings (1 Cor. 3.10. Luke 9.46.) of man that they are vanity. Oh the bleſſedneſſes of the mighty whom thou wilt inſtruct. Oh Jah, and teach him out of thy Law. The Authority of the received Tranſlation with the Targum and Syriack, and ſome learned Interpreters is the only Argument againſt this reading of the words; nothing in the Original or the tenour of the Pſalmiſts Diſcourſe, but rather the contrary. And even this ſence will adminiſter ſomething toward the compleating the Character.
The Pſalmiſt then was one that accounted it a ſingular happineſs to be taught of God: to be throughly inſtructed in Gods law by God himſelf; that is to be effectually brought under the power and led into the practice of Holineſs, whereof the Law is the Rule; for God's Teachings are not only notional and doctrinal, but practical and effective of Obedience. 'Tis all one as if he had ſaid, Oh the bleſſedneſſes of the man in whoſe heart thou writeſt thy Law, and thereby principleſt for and impelleſt to a holy life. This is the Covenant way to Peace. Iſai. 54.13. All thy Children ſhall be taught of God, and great ſhall be the peace of thy Children; although at preſent thou beeſt afflicted, toſſed with tempeſt, and not comforted, V. 11. Oh! this is happy indeed, the very Baſis and Foundation of all Bleſſedneſs; without which 'tis impoſſible for a Man not to be finally miſerable. No Felicity is attainable if God do not Make his Laws vital Principles in our Souls, which is the tenour of the New Covenant, recited, Heb. 8.10, 11. through the exceeding great and precious promiſes whereof, 2 Pet. 1.4. We are made partakers of a divine nature, viz. a living, over-ruling Law within, a tranſcript of the Law eternal upon our hearts, Without Grace there can be no true Peace, without truth no Grace; truth in the light of it to gird up the loyns of our minds, truth in the life of it, the girdle of integrity in our hearts, without Illumination no Comfort, without Sincerity no Salvation. They muſt combine, and be undivorcedly eſpouſed together, or farewel all true Peace. For to be taught true and ſound Doctrine, and to be led into the underſtanding of all the Divine Commands, though Chriſt himſelf be the Schoolmaſter, (Luk. 13.26. thou haſt taught in our Streets) will contribute nothing to the happineſs, but much to the miſery of that Man, who never feels the Power of thoſe inſtructions, renewing his Nature and reforming his Life. But if by the gracious Influences of Heaven, the Precepts of the Law and Goſpel become efficacious, to mould and form us into univerſal Goodneſs, all the divided or joynt Confederations of the Wit, Policy, Power, Virulence, Rage, Malice and Fury, of both the Elements of Miſery, Earth and Hell, to miſchieve us, can never make us really miſerable. Whereof (not to inſiſt upon our bleſſed Redeemer) let Job be a Witneſs. Never had Satan ſo large a Permiſſion (not to ſay Commiſſion) to ſpend all the Artillery of his Madneſs and Malice againſt any Man, that ever we read of, as againſt this incomparable Pattern of Patience; never did ſuch a whirlpool of Calamities, ſuck in, and ſwallow up in a Moment, and at unawares any mortal Man ſo ſingled out, before, or after him. All his external Comforts Shipwrack'd, his whole body, from top to toe, an univerſal Ulcer and Maſs of Rottenneſs, except his Organs of Speech, which the Devil reſerv'd in ſoundneſs, for a malicious purpoſe, his end in all the reſt. Nothing leſt him but an Eve, the Serpent's Inſtrument to tempt and torture him, Job 2.9. and 19.17. The very inward quiet of his mind raviſht way, in ſuch a degree that it did commit a Rape on his bodily reſt, and made all his Comforts and Comforters miſerable, Job 6.4. and 7.4, 13, 14, 15. &c. Yet for all this, the Man was bleſſed and made a bleſſed End. He was under the ſpecial regard of Heaven, dear to God, under his peculiar care, and fatherly Diſcipline of Love, and therefore not really (although he imagin'd himſelf to be miſerable,) but truly happy.
On the other hand take an Ahab in the affluence of all worldly Delights, Riches, Honours; triumphing in Victory over the moſt potent Kings, 1 King. 20. Poſſeſſing his coveted Vineyard, Ch. 21.16. dwelling in a Palace of Ivory, Ch. 22.39. enjoying all imaginable carnal ſatisfactions; Yet untaught, untutor'd by Heaven, deſtitute of that which would have been the faireſt Jewel of his Crown, the Grace of God, the inward ſanctifying and ſaving Illuminations of the divine Spirit, therefore continuing an Enemy to God and Goodneſs: and was this Man happy or bleſſed? Was he not accurſed of God and moſt miſerable in the midſt of all his external Felicities. To have a Heaven in his Houſe, a Paradiſe in his Vineyard, and a Hell in his Conſcience, a lamentable Happineſs, from which good Lord deliver us.
Be not thou envious, O my Soul, at the enſnaring proſperity of the one, nor offended with the improſperous uprightneſs of the other; but earneſtly implore thoſe Covenant-teachings of the Lord, Joh. 6.45. Iſai. 54.13. Jer. 31.33. which being the firſt ſeminal Principles of the new nature, will impower thee to live unto God. Wilt thou be content with ſo faint and evanid a light in thy upper Regions, as will make no reflection towards Heaven, nor beget a greater warmth, than will permit thee to freeze in the midſt of Summer? Oh! aſpire after thoſe divine Irradiations, which convey an influence, more extenſive, and efficacious than themſelves, which awakening or creating a central Fire, in all, the very droſſieſt or deepeſt ramifications or branchings of thy thoughts, of thy affections alſo, thy inclinations and imaginations may by a divine Projection convert and concoct them into Gold, Rev. 3.18. i. e. give them a gracious tincture; of moral vertues and motions, make them ſpiritual Gifts and Graces, and render them acceptable to God. Be not ſatisfied till thou ſeeſt, and knoweſt things as they are, in their real nature; being apprehenſive that pure metaphyſical Notions, that are not affective, nor lead to practice, for all their tenuity and levity will never mount thee to Heaven, without inward moral ſenſations, ſpiritual touches and taſts of Truths, in their internal Life. Fine and thin ſpeculations, like cobwebs may take, and take with Flies, aery, volatile Wits, and Fancies; but nothing is good in Religion, which does not catch and overmaſter rational Affections, reduce the will of Man into an Harmony with the Will of God, and better the Life. Oh be not in love with a notional Religion. Let the Holy Spirit that illuſtrious Ray of Divine Love, reflected upon, and from the Son of Righteouſneſs, deſcend into thy bowels, dwell, and act in thy very inmoſt heart, by his Light to create Life. Be in love with no knowledge but that which is of a transforming power, and tendency, that by its vertue thou may'ſt be intirely renewed after the Imagine of God. That Knowledge which will introduce Faith; that Faith, which will work by Love; that Love, which to the reſt will add (as 2 Pet. 1.5, 6, 7.) Vertue, Temperance, Patience, Godlineſs, Brotherly-kindneſs; and in ſumm all the Elements of a holy converſation; that, and that only, will be introductive of ſolid Peace and Conſolation.
But this hath all been ſpoke only upon ſuppoſition of a dfferent, yet very proper Tranſlation of the Words in V. 10. and. 12. Which are rendred [chaſtize]. Now muſt we Procecd upon this authorized Verſion; and 'tis certain the Words will allow it as among other Places is demonſtrable from 1 Kin. 12.11, 14. My Father chaſtiſed you with whips, &c. Pſal. 118.18. Chaſtening the Lord hath chaſtened me, but hath not given me over to death. Here the word cannot ſignify to teach, or inſtruct, in a proper Sence. Yet in the place I diſcourſe upon there's nothing to enforce this Sence, but rather the other, as the Engliſh Annotator obſerves. Only the Syriack Verſion, the Chaldee Paraphraſt, Piſcator, Vatablus, Ainſworth, &c. render it here as we do [chaſten]. And if it receive the former Sence, may it not ſeem reſtrain'd to ſuch Inſtructions, as in a peculiar manner qualifie Men patiently to bear and improve Afflictions? This Sence will be favoured by that clauſe in the following Verſe, which is declarative of the end and uſe of theſe Teachings [finding reſt in the day of adverſity.] Paraphraſe the whole thus. Oh the bleſſedneſſes of the mighty man [Pſal. 33.16.] whom thou ſo inſtructeſt inwardly by thy Spirit, and teacheſt Outwardly by thy Law in the Miniſtry of the Word and other Ordinances, *So Calvin.as to engage and enable him with an even compoſed Spirit, reſting in the good pleaſure of thy Goodneſs, and with patience to indure Adverſity. Thus I make account 'tis a parallel to Jam. 1.12 [foreign happy] Bleſſed is the Man that (not ſuffereth meerly, but) [foreign] patiently endureth Temptation, For the Subſtantive derived from it, viz. [foreign] is rend red Patience, V 34. and ch. 5.11. [foreign] we count happy (or bleſs) the patiently indureing [or biding under,]; ye have heard of [foreign] the Patience of Job.[or Trial, foreign] for being [foreign] approved, he ſhall receive the Crown of Life, &c. It ſeems to be an alluſion to the Iſthmick or Olympick Games in Greece; where if any doubt did ariſe about the Victory, the Agoniſts or Contenders did appeal to the Judges, and he who by their Suffrage or Judgment was [foreign] approv'd, did receive the Garland or Crown. Thus here, Bleſſed is the man whom thou ſo diſciplineſt, and learneſt, as to give reſt or quiet, ſedateneſs or ſettlement of mind, or appeaſement (Prov. 15.18. the ſame word) of all turbulent motions, in the working raging ſea of his Paſſions and Affections which otherwiſe cannot be quiet, compoſed, and reſt, (Iſai. 57.20. the ſame word again) till, or while the Pit be digged for the wicked. For as Dr. Hammond well obſerves, if it be underſtood of external reſt, or freedom from the days of Evil the word [foreign] is not properly tranſlated [until]. For that ſuppoſes the reſt in being, before the removal, and in the very time of disreſt, or oppreſſion, or adverſity by the wicked, and the reſt to terminate, or end, when the Wicked are deſtroyed. But [foreign] is tranſlated [While] Job 1.16, 17, 18. While he was yet ſpeaking, &c. and yet more accommodately to this place, [When] Jonah 4.2. Was not this my ſaying, [when] I was yet in my own Country, &c. Thus here, when the pit of corruption (as the word ſignifies) ſhall be digged for the Wicked, the Lord's bleſſed ones ſhall reſt from the days of Adverſity; Then is the ſeaſon for it. This literal proper Sence ſeems more ſuitable than Calvin's figurative: For Moral Reſt anſwers not the Letter of the Text as well as civil. 'Tis reſt from, not in the days of evil, as it ſhould, if the moral ſence [for quiet of mind] obtain, yet I think there may be a commodious Sence given of the Words, retaining the [until] which is the only Baſis of the moral ſence; and ſtill interpret the words concerning Political Reſt. For [until] does not alway ſignifie the ceſſation of the preceding State, upon the introduction of that which it relates to. Hereof there are multitudes of Inſtances, Rom. 5.13. Ʋntil the Law Sin was in the World; but it did not ceaſe to be when the Law came, Rev. 2.25. Hold faſt till I come. Muſt they let go their hold then? But to confine my ſelf to the Hebr. foreign Iſai. 22.14. This Iniquity ſhall not be purged from you till you die. If not 'till then 'twill never. Not to wander out of this Book of Pſalms, Pſal. 112.8. He ſhall not be affraid, until he ſee his deſire upon his enemies; and ſure his fearleſneſs will not determin then, Pſal. 110.1. Sit thou on my right hand until I make thine enemies thy footſtool. Muſt Chriſt forſake God's right hand, when that is accompliſhed? I'll add no more. It cannot then by neceſſary conſequence be concluded from the [until] here, that the Reſt or Quiet of the Bleſſed, ſhall expire when the Wicked periſh; it rather infers a more eminent degree of it. So alſo it does in the cited places, denote and import an anſwerable amplification in the ſucceeding ſtate of what was in the foregoing, if it be capable of gradation, as ſure David's fearleſneſs would be greater after his deſire was accompliſhed upon his Enemies, than before. Let that interpret this, He ſhall be fearleſs before, even when his enemies hope to have their deſire of him, much more when he has his of them. Thus God will give thoſe whom he graciously inſtructs, and teaches, real quiet and reſt, both when the wicked Reigns, and when he is Ruin'd. So that I make it a privilege and part of Bleſſedneſs granted by ſpecial indulgence to theſe to be ſecured from trouble in troublous Times; to have a good day when others (not ſo taught of God) meet with an evil day, to be hid in the day of God's Anger, to be preſerved from the Malice and perſecution of the Wicked. This ſometimes the Lord vouchſafes to his Children, ſuch like Mercy was promiſed but three Pſalms before, viz. Pſal. 91. throughout, ſo Pſal. 12.7, 8. Pſal. 37. Iſ. 26.20, 21, &c. and many other Places. God reſerves ſome in ſafety to behold the deſtruction of Perſecutors; has a Zoar for a Lot; a Pella for the Chriſtians, &c. If this were not ſo, all Good Men might be extinct, and the Gates of Hell prevail againſt the Church of Chriſt. 'Tis alſo upon good reaſon. For the end of Affliction is Reformation. If God meet with ſo good Proficients, under his inſtructive Diſcipline, as will and do learn every Leſſon he teaches, there will be no need of the Rod, and he who does not afflict willingly will not bring into theſe Trials except need be, 1 Pet. 1.6. But this I will no further inſiſt upon.
Let the Engliſh Tranſlation then obtain, and it gives us this Point, That in the ſenſe of the Pſalmiſt, 'twas a bleſſed thing to be under God's correcting Diſcipline, or inſtructive Chaſtenings, as a means to prepare for reſt, when Inſtruments of Divine Severity were to be deſtroyed; Reſt in this World, when Judgment returns to Righteouſneſs, and the Ʋpright follow it; and eſpecially in the World to come, when all the Wicked ſhall be lodged in the Pit of Hell. For the days of Eternity are to the Wicked days of Adverſity indeed; and to enjoy Everlaſting Reſt then, is a Bleſſing unutterable. This good Man ſaw nothing in Affliction that could make a Man unhappy. He entertain'd ſuch a favourable opinion of God's rigours to his Children, that beholding by Faith the good and happy fruit of them, he admires the Bleſſedneſs of thoſe to whom ſo great Evils iſſue ſo well; and therefore we may juſtly ſuppoſe, would not be diſcourag'd by the bitterneſs of the Croſs, nor driven by it to an unwillingneſs to conſort himſelf with the ſuffering People of God. Would not he put in for his ſhare of that Bleſſedneſs, which deſcended from Heaven, though it coſt him a participation of that wretchedneſs, which was the product of the Rage and Fury of the World? Chuſing rather to ſuffer Affliction with the People of God, than to enjoy the pleaſures of Sin for a ſeaſon; as having reſpect to the Recompence of Reward, everlaſting Bleſſedneſs and Reſt, with Moſes, Heb. 11. And indeed this is an admirable Comfort in all Tribulations, to conſider that there is a reſerve of eternal Joy and Peace, the ſweeteſt the fulleſt; that there are Bleſſedneſſes, the Bleſſedneſs of this Life, the Bleſſedneſs of the Life to come, laid up in ſtore for the Servants of God, though accurſed by Men in this World. If together with the Rod that we feel, he adminiſter a Word that we may hear, Mic. 6.9. and under his Corrections ſeal our Inſtructions, if by his Providences he ſubdue our Wills to his Precepts, and by the ſadneſs of our Countenances make our Hearts better; if he diſcover to us the ſunſhine of his Favour and Love through the dark cloud of Affliction, and bring down a Heaven of Happineſs or Bleſſedneſs to alleviate the tormenting Purgatory of our Tribulations, whether from Men or Devils; this ſure will bow our Hearts to ſuch a degree of aequanimous ſubmiſſion and reſignedneſs to God, that we ſhall not only ſit down in a patient and quiet Contentation, but be able to rejoyce in the good pleaſure of his Goodneſs, although we ſmart under it, and he that is repleniſhed with Content and Joy, is never deſtitute of Conſolation.
Be not then diſpleaſed O my Soul, that thy Father in Heaven brings thee under the diſcipline of his Family on Earth. If thy Afflictions be light do not deſpiſe or make light of them, if they be heavy and grievous, do not faint under them. Bleſſedneſs is a thing of ſo weighty Conſideration, ſo great Moment, that 'tis madneſs to forfeit it, by ſlighting an evil of little moment, folly to reject all ſupport from it, under a burthen more intolerable. Let the gracious deſigns of Heaven reconcile thee to the very Antipathies of thy Nature, and render all thoſe divine Methods, not only ſupportable but eaſie and amiable, which have a tendency to endear God, and Holineſs; although for the preſent they do not adminiſter matter of Joy but Sorrow. Heb. 12.11. The peaceable Fruits of Righteouſneſs will abundantly compenſate the grievouſneſs of all Calamities; wherefore [foreign] lift up [
ſtraight
right
] the Hands that hang down, and the feeble Knees. Stretch out thy ſelf Heaven-ward to apprehend and reach by Faith, thoſe unconceivable Pleaſures and Joys, wherein the Miſeries of this Life will iſſue, if thou makeſt not viſible but inviſible things thy ſcope in this World. Thy Sin or Guilt which merits thy Sufferings is indeed ſinful [foreign] i. e. beyond all bounds of Thought and Imagination, that thy higheſt Conceptions cannot overſhoot in their Notions of its real evil in it ſelf. Let it be to thee proportionably grievous. But theſe Fruits of thy Sins, viz. thy Sufferings, if thou live by Faith upon Inviſibles, will work for thee an eternal weight of Glory [foreign] from hyperbole even unto hyperbole, that the glory in its ſuperlative excellency does doubly tranſcend the unfathomable malignity that is in Sin, and infinitely overſhoot the bitterneſs in the Affliction; the weight of Glory being commenſurate to its Eternity, 2 Cor. 4.17. The [tranſient] momentany lightneſs of our Affliction, worketh out for us, an above all expreſſion, conception, compariſon eternal weight of Glory. Will not the reviews hereof engage thee, O my Soul, with a kind and dutiful reſentment, to accept of the puniſhment of thy Sin, and exterminate all harſh and unbecoming Conceptions of that God, whoſe hatred to thy Sin evidenced in his ſevere Providences, is alway accompanied with a ſingular love to thy Perſon, whoſe Eternal Salvation he would compaſs by the everlaſting deſtruction of thy Sin. Oh be thou ambitious to demonſtrate thy ſelf a good diſpoſition'd Child, under that nurture of Love, wherein he evidences himſelf to be a tender hearted Father. Is it only a gentle Correction, not eternal Damnation, the deſert of thy Sin? Is it only a profitable Medicine, though it might have been Poyſon thy final bane and ruin? Is it only the ſcarifying a gangrenated Limb, which might have been the ſcalding and burning for ever of both Body and Soul in unquenchable Fire, unappeaſable Wrath? Oh love the Lord for the mitigation, for the tranſmutation of thy Penance. That thou art in a ſtate where thy Sufferings may be ſanctified, therefore are in Mercy; where they may be terminated, therefore are no ground of Deſperation; where they may be recompenced, and ſhall undoubtedly iſſue in endleſs Bleſſedneſs, if thy ſtubbornneſs and non-improvement hinder not. Take it well and kindly at thoſe gracious Hands, that draw the flaming Sword, and turn it every way againſt thy Corruptions, (which ſhut thee out) and this on purpoſe, that thou mayſt be received by the Lord Pure and Innocent into Paradiſe; who by thine experimental knowledge of this evil of ſuffering, will create in thee a ſaving knowledge of good, and through theſe Fruits of the Tree of the Croſs, lead thee to the Tree of Life.