Divine Comforts, Chapter 11
CHAP.XI. The Nature and Quality of the Pſalmiſt's Thoughts.
2. I Have obliged my ſelf next to give ſome account of the Thoughts, the excellent Penman of this Pſalm thus decyphered, was cumbred with, under which he could find no redreſs on this ſide Heaven. In this Inquiry we ſhall gain little aſſiſtance from the proper ſignification of the Original Word. It is but by gueſs that Interpreters render it Thoughts, no neceſſity from either the Word it ſelf, or the ſcope of the two places where 'tis uſed, [here, and Pſal. 139.23.] does determine it for Thoughts properly ſo call'd, any more than other Actings of the Soul. Of the Inclinations of the Affections, of the Will, it may be underſtood as well as the Mind and its Motions. Any thing proceeding from any of the Faculties and Powers of the Soul, that reſembles the Branchings of a Tree, whether it appertain to the Head or Heart, or both, may be included in the ſenſe of it. Therefore we muſt not exclude any thing within, deny no workings either of Underſtanding, or Appetite, or Conſcience, to appertain to the meaning of the Word.
But ſince the Tranſlation confines us to Thoughts, and the Original inforces no ſenſe but what relates to the Phyſical quality of ſuch like operations of the Mind in general, which reſemble the Ramifications or ſpreading dividing Branches of a Tree; whereas 'tis their moral Nature we are chiefly concern'd about in this diſquiſition; hence are we again put upon a ſearch into the Context, and Scope of the Pſalm, and the Pſalmiſt's preſent caſe, that we may obtain a more clear and diſtinct Idaea of them. Now I take it for granted, that in ſome part or other of the Pſalm, theſe Thoughts are expreſt in Words, or at leaſt plainly imply'd and hinted. Therefore ſhall I ſurvey it as impartially as may be, to find them out and not clog my Diſcourſe with Impertinencies.
1. In General, The Thoughts were ſuch as in their Nature did enforce a neceſſity of Comfort, and that from God himſelf, as the Text evinces. There ſeem to be inſinuated a contrariety betwixt his Thoughts and Comforts; that the latter were abſolutely needful to antidote the former. Had they been good and delightful cogitations, they would have carried a ſpring of Satisfaction in their own Bowels. Had they been ſinfully evil, he would not have ſaid, IN the multitude, &c. which ſuppoſes a continuance of the Thoughts, even whilſt the Comforts were apply'd as a remedy to remove the Malignity of them. But ſinful Thoughts are not to be oppos'd with Comforts, that will permit them to continue; but with Contrition, Repentance, Grace, Converſiſion, Holy Thoughts, which will immediately eject and diſcontinue them. Yet may I admit that the Thoughts might be ſuch as were occaſion'd by Sin; Sin might be the object of ſome of them, the cauſe of others, yet the form of none.
They were without all peradventure Uncomfortable, Undelightful, Unpleaſing Thoughts; therefore does he derive his Comforts from another Sourſe and Spring. His Thoughts though a broad ſpreading Tree with multitudes of Branches, yet did not bear a dram of this Fruit. No he never looks for it there, but ſteps into Paradiſe, and takes it from the Tree of Life. Thy Comforts. We therefore will ſuppoſe, that they were not ſuch as did corrupt his Mind, but diſquiet it; ſinleſs they were, but ſaddening; they induced no guilt, but only Grief; they did not avert his Mind from God and Goodneſs, but only from Peace and Reſt; ſinking it into Diſconſolateneſs, till he took Sanctuary in the Refreſhments of Heaven. The Text plainly intimates that if he had not found ſome effectual help in theſe, his Thoughts would have been an overmatch for him, and have born him down. Therefore Afflicting they were but not Defiling. This was their General Nature.
2. Particularly, They were of the nature of Meditations, i. e. Heart-affecting Thoughts. Not mere Speculations, or notional Thoughts that were confin'd within the boundaries of his Mind, and Underſtanding; but Thoughts that ſunk downwards and produc'd ſome effects on his Soul. For ſince no Thoughts are afflicting to us, but only as they work upon thoſe Paſſions of our Minds, which are of a turbulent tormenting Nature; hence it appears that theſe had an influence upon his Iraſcible Affections, (as by a Synecdoche they are call'd) repreſenting to them ſome Evils from which they could not but retire in an hoſtile averſation. For no Evils without us cruciate us, till they thus get within us, and fight us by our own Paſſions. This is the Beelzaebub that poſſeſſes us, and creates a Hell in our Minds, even our maſterly imperious Appetite. The Thoughts that create a tumult here, are as ſo many Fiends to torture us. That rebel rage which they infuſe into our Blood and Spitits, diſorders, diſcompoſes our whole Man, and makes us Devils to our ſelves. Thoughts then they were exciting Paſſions. Therefore we muſt ſearch and conſider what Paſſions in particular were in a civil war within the Pſalmiſt, and alſo the quality of thoſe Evils which excited them. And that I may not be neceſſitated to repeat things over and over, as the more natural Synthetical way and method of enquiry (firſt after the Objects here particularly ſet down, thence concluding the general Acts which only are implyed) would compel me: I ſhall chuſe the Analytical rather, propoſing firſt the General Paſſions, converſant about the numerous ſpecial Objects, which ſhall reſpectively be referr'd to their general and proper Heads, together with ſuch as are of Affinity therewith, though not expreſt in the Pſalm.
The Thoughts then were of three kinds, anſwerable to three Affections, which were vehemently moved by them, viz. Fear, Grief, Diſpair. Any one of theſe alone is torturous, but altogether intolerable. Grief pains our Hearts as an oppreſſing load, waſts and waſhes away thoſe Spirits that ſhould ſupport us, weakens and effeminates our Minds into an inſufficency or unwillingneſs to regard any thing, but what will contribute to its own exceſſes, till as an impetuous Torrent or Deluge it overwhelm our Soul and Spirit, and ſometimes deſtroy the Body alſo; and herein it is more anguiſhful than Fear, becauſe the Evil preſent and felt ſtings more cruelly, than when only foreſeen in its Cauſes; the Senſe preſenting many things to torment us, which before our Fears were not privy to; even as Fear ſometimes repreſents Evils more terrible than they are in reality found to be. But now if to the preſent troubleſome Experience, be adjoined a dreadful expectation of worſe to come, or more of the ſame kind, this will double the torture, becauſe it doubles the perturbation, and further betrays the ſuccours which Reaſon or Hope might adminiſter to us. But if to both theſe be ſuperadded an abſolute hopeleſsneſs of relief that we ſee, and foreſee, and feel our ſelves miſerable, without any likelyhood of Redemption, that either our Reaſon is darken'd by the ſuffuſion of our Paſſions, ſo as not to be able to gain a proſpect of remedy, or the magnitude of the Evil it ſelf is altogether invincible; this ſtrangles Nature, and makes it ſink under its deſpondencies, into a Hell upon Earth. Of theſe Fear is the firſt and lighteſt, and many times comes ſingle. For whilſt an evil is at a diſtance there's a poſſibility to prevent its actual incurſion. But Grief does often ſucceed the torment of Fear, as when the evil does not ſurprize, but gradually invade us, and this is like a new Wound in an old Sore, therefore does more ſmartingly gall us. Yet both theſe together are nothing to Deſpair, which is a compound of the other two, beſides what it brings of its own to make a Man inexplicably, unſupportably miſerable.
1. Fearing Thoughts, terrifing Imaginations are bloody Tormenters, 1 Joh. 4.18. and tear the Soul in pieces. When an Evil is imminent and we are conſcious of an inability to avoid or reſiſt it, our Spirits ſuccumb, ſink, and in a pale horrour retire, and run away from the approaching danger. For ſome kind of danger is commonly the object of Fear, which is excited when the Mind apprehends, and the Thoughts dwell upon the greatneſs, nearneſs, or unavoidableneſs of the Peril. The danger in the Pſalmiſt's Thoughts ſeems to be double, viz. of two the greateſt evils Sin and Death.
1. Of Sin: for of that (under Correction) I interpret, ver. 18. When I ſaid my foot ſlippeth, &c. The Expreſſion is but thrice beſide, that I find in the Pſalms, and in two of them 'tis evident that a moral ſlipping or ſliding into Sin is meant, and the context gives fair probability for the third alſo, Pſal. 17.5. Hold up my goings in thy paths, that my footſteps ſlip not, that is, that I ſin not, Pſal. 38.16, 17, 18. When my foot ſlippeth they magnifie themſelves againſt me, For I am ready to halt, and my Sorrow is continually before me, For I will declare my Iniquity, I will be ſorry for my Sin. Theſe 3 Verſes are connected cauſally; I know not how to make ſence of them, if the ſlipping and halting be other than the ſinning he ſorrowed for. I take Sorrow in the latter clauſe of the 17. ver. not formally, for the Paſſion of Sorrow, but materially and objectively for the thing he ſorrowed for, viz. his Sin; and ſo account this an equivalent Expreſſion with that Pſal. 51.3. My Sin is over before me: And this is not an unuſal thing in Scripture for Affections or Actions to be put for their Objects or Effects, as in that very Pſalm ver. 3. There is no ſoundneſs in my Fleſh becauſe of thine Anger, i. e. the effects of thine Anger. And ver. 9. Lord all my deſire is before thee, i. e. the objects of my deſire, the things I deſire. However the Sorrow there was for Sin, ver. 18. and ſo the Sin was before him, immediately in the Sorrow. I account that the Clauſes of thoſe two Verſes anſwer one another thus, I am ready to halt, for I will declare my Sin,— I'll not deny the Truth though it give advantage to my Adverſaries, and occaſion their magnifying themſelves againſt me. I find my ſelf oft liable to fall into Sin, I acknowledge it, let them make the beſt and worſt they can of it, and triumph as they pleaſe. Only do not thou forſake me, ver. 21. Hear me, ver. 15, 16. ſo as to uphold my goings, that though I fall I may not be utterly caſt down, Pſal. 37.24. The third place is a perfect parallel to this here, ver. 18. and ſo alſo in many things is the whole Pſalm. 'Tis Pſalm 73.2. But as for me, my Feet were almoſt gone, my Steps had well-nigh ſlipt: For I was envious at the Fooliſh, &c. This ſeems a plain indication, both of the nature of the ſlip that 'twas moral, a ſlip into Sin, and alſo of the kind of the Sin, into which he was ready to ſlip, or did ſlip, either Envy or ſome effect thereof. To Interpret it of ſlipping into Suffering appears very incongruous, the whole ſcope repudiates it. For ſuppoſe he thought himſelf in danger of Death, as we ſhall ſee our Pſalmiſt was, and intended in this Metaphor to declare it thus, I had almoſt ſlipt into Deſtruction. For I was envious, &c. This ſounds harſhly to rational Ears; the reaſon of the coherence muſt be far fetch'd, and ſuppoſe our ſenſe ere the illation will hold, as thus, That Envy is a Sin, and Sin expoſes to Deſtruction; but this plainly ſuppoſes that the firſt ſlip muſt be into Sin, as we Interpret. Why then go we about the Buſh? The Original Word where it is not tranſlated ſlip, doth oft ſubmit to a ſence, through the force of the matter 'tis apply'd to, which imports ſome thing of Sin, as Pſal. 82.5. All the Foundations of the Earth [foreign] are out of courſe; Nod, ſlip, are moved out of their due moral courſe of Righteouſneſs in which they ought to move. Pſ. 55.3. [foreign] They ſlip, move, caſt Iniquity upon me, that is, they lay it to my charge, which without Iniquity they could not do to the Innocent.
I confeſs there's nothing in the Context to enforce this moral ſence, ſo neither is there any thing to urge the other. It lies indifferent to both. Therefore 'tis but rational to apply that ſence to it, which other places neceſſitate. For why muſt a new ſence be impos'd upon an old Phraſe here only, when there's nothing to conſtrain it? Let it therefore imply 'tis fear of falling into Sin, his ſence of a Temptation to it, as Pſal. 73.2. That very Sin there inſinuated, ſeems to be in the Pſalmiſt's Eye. Help failed him on Earth, ver. 16, 17. Iniquity was triumphant, ver. 20, 21. and Innocency trampled on; this touch'd him to the Quick, and was the ground of his Plea, ver. 20. He therefore ſeems to be inclin'd to envy that Proſperity, wherein they flouriſh'd, whilſt himſelf was in a condition full of trouble, fear and hazzard; and yet being aware of the Temptation, he flies to God. Oh! my Foot ſlips, I am like to be born down with the violence of the ſuggeſtion, help Lord, and ſuſtain me, that I may not ſin againſt thee and my own Soul. The Temptation had in ſinuated it ſelf into his Thoughts, but had not obtain'd the conſent of his Will, that riſes againſt it, and calls in the aid of Heaven, and God is merciful to him ſo as to relieve him.
To this Head therefore may I refer all the diſconſolate Thoughts, that ariſe in the Hearts of God's Servants through the ſuggeſtions of Satan. Whether ordinary Temptations, or thoſe extraordinary ſudden Injections, which ſtrike a dread and horrour into the Mind, and are ſo far from raviſhing its conſent, that it riſes in Indignation, Enmity, and Abhorrence againſt them, and would give Worlds to be freed from them. As Atheiſtical, Blaſphemous, Execratory, &c. thoughts of God, Chriſt, the Holy Spirit, the Scriptures, Providence, &c. Theſe though in the matter of them, they be more abundantly enormous than common Temptations, yet have proportionably a greater check from the Will, which in a more violent Antipathy ſets it ſelf againſt them, and therefore, though they be more our Trouble, are leſs our Sin, than ſuch as with more freedom are entertain'd into our Minds. For if it were a ſin to have evil ſuggeſted outwardly, or from a Devil without us in the groſs way of Temptation, whilſt our Hearts abominate it, the ſinleſs Lamb of God would not have been free; ſo neither when inviſibly and inwardly; ſince even external Propoſals cannot be underſtood and known, without inward Thoughts; and 'tis all one whether the Thoughts be excited mediately from ſomething without, or more immediately from ſomething within; whether the Tempter raiſe the Storm by a Witch, or his one immediate Empire over the Clouds, Vapours, Exhalations and Winds; whether he bring it in at the Cinque-ports of Senſe external, or impreſs it upon the internal working upon the Fancy and Invention, with the aid of Memory. For that by Gods Permiſſion he can move matter, is unqueſtionable, therefore congeſt our animal Spirits into ſuch Forms and Repreſentations by an immediate impulſe, as they are apt to receive from the Objects of outward Senſe, which he has the advantage of doing more effectually, upon inſpection of our natural Temper and Complexion, and therefore Inclination, that cannot be concealed and hid from his inſinuating intellect, and critical Obſervation. Whence Melancholick Conſtitutions are moſt haunted with theſe black Spirits, and Temptations.
Hither alſo is to be reduc'd Horror of Conſcience, either antecedent or ſubſequent to ſinful Practices or the Temptations to them; the former whereof is ſo commendable in all, the latter confounding. For if Conſcience ſtartle and be ſtruck with Amazement and Aſtoniſhment, upon the temptation to ſome horrid Crimes, (as it will ſometimes, even in the profligately Wicked, which is an evidence that they are not wholly given up by God) it may be ſtill capable of being touch'd with leſſer, with all, which may iſſue in true Converſion, through the Grace, Concurrence, and Bleſſing of Almighty God; or in further degrees of tenderneſs and reluctance to Sin, in thoſe that are already Converted, as a fruit of that gracious Promiſe of taking away the Heart of Stone, and giving an Heart of Fleſh, Ezek. 11.19. and 36.26. The Pſalmiſt's here, was a dread of this Nature, and although this Pſalm give us no intimation of any horror in his mind at preſent, conſequent to evil Actions; yet part of the ſcope of the Pſalm is to excite it in others, whoſe Crimes he lays open, and aggravates as they deſerve. The Conſcience of his own Innocency now, did antidote ſuch troubles in himſelf, but his impleading his Enemies for the fouleſt Injuſtice and Babarouſneſs, has a tendency to rouze their ſleepy Conſciences, into ſuch an awakening ſenſe and feeling as might make them Terrors to themſelves; as himſelf was afterwards, upon his two foul Commiſſions, Pſal. 51.
Neither are thoſe fears and dreads of Satan, and Spiritual Enemies, which ſometimes rack and cruciate the Minds of Men, altogether to be forgotten. He that is amazed at, and implores Divine Mercy againſt the Temptation, cannot eaſily be reconciled to the Tempter, in whom, with his Angels there is a combination of every thing that can render Adverſaries formidable. What numerous Legions in which not one ſingle Enemy, but is brim full of rancor and rage againſt us, indow'd with a world of crafty Politicks, and inventive cunning, to deviſe whatever that unfathomable depth of Malice and Emity, can direct againſt us, to ruin us everlaſtingly; together with an unknown and unimaginably great ſufficiency of Power and Activity to execute what they contrive, and they have no limits of their duration on this ſide Eternity. Oh dreadful Hoſt indeed, what may they deſpair to effect, upon impotent and degenerate ſinful Man. But the dependance of things one upon another, I ſee, has made me forget my Scope, which was to remember the Fears of Sin, and Temptation to it, rather than the Tempter. I proceed to the
2. Danger wherein the Pſalmiſt did apprehend himſelf, viz. of Death, not ſo much Natural as Violent. His Enemies deſign'd to Murther him by a pretended Law, notwithſtanding his Righteouſneſs and Innocency; and for that end had ſentenced and condemned him, ver. 21.22. Whence he declares, ver. 17. Ʋnleſs the Lord had been my help, my Soul had almoſt, or quickly, dwelt in ſilence. [My Soul] that is I my ſelf, the better part by a Figure being put for the Perſon, or rather for the worſe part, the Body, [dwelt in ſilence] i. e. the Grave, as is unanimouſly agreed by Interpreters, according to Pſal. 115.17. The Dead praiſe not the Lord, nor any that go down into ſilence. Which is not to be underſtood of the Soul, but Body only. Pſal. 49.12, 20. Nevertheleſs [or And] Man being in Honour abideth not a Night, he is like the Beaſts that [foreign] are ſilent, i. e. Dead. Pſal. 31.17. fully.
Death indeed is the King of Terrors,foreign. Ariſt. Job 18.14. Of all Terribles the moſt terrible to Nature, becauſe it diſſolves its moſt amicable Bands, and utterly extinguiſhes all thoſe hopes, which it has for many years been kindling; and were it not for the reliefs of Grace, it would certainly fill Men with unſpeakable Agonies, could they view it in all its antecedent and conſequent Pomp and Circumſtances. For 'tis only ignorance of this very ſolemn change, that cauſes the moſt ſo fool-hardily and without concern, to entertain the thoughts and approaches of it. But a violent Death,God's Effections are always better, milder, than his Permiſſions. when a Man lies at the mercy of thoſe whoſe tender Mercies are Cruelty, muſt needs cauſe more bitter Reflections than where Nature gently expires under the compaſſionate tender Hands of the God of Nature, who always contends in meaſure, that the Spirit may not fail, and the Soul which he hath made.
To this Head then appertains the trouble ariſing from Fears of Suffering and Affliction, of what kind ſoever. In particular thoſe that accompany and follow Death, eſpecially the Terrors of Judgment and Hell, which is Eternal Death. This the Pſalmiſt ſometimes felt the ſting and torture of, as a preventive Medicine that he might not feel it everlaſtingly. Pſal. 116.3. The pains of Hell gat hold upon me, call'd the Cords of Hell, Pſal. 18.5. marg. foreign (whence perhaps our Engliſh Word Cable) it ſometimes ſignifies Corruption, Deſtruction, Mic. 2.10. Troops, Bands, Companies, Pſal. 119.61. either of theſe may ſuit well enough. But above all Fear of God's Anger, and juſt Diſpleaſure, moſt heavily ſits upon the Spirit of a Gracious Man. All the Troops of Hell, and Triumphs of Cruelty, are but Mormo's in compariſon. Finite Fury cannot plague infinitely; therefore our Saviour adviſes, Luke 12.4, 5. Be not affraid of them that kill the Body, and after that have no more that they can do; But I will forwarn you whom you ſhall fear: Fear him which after he hath killed, hath power to caſt into Hell, yea I ſay unto you fear him. Filial Fear of God indeed brings no trouble, but joy. 'Tis only a Fear working to Bondage, oppreſſive to Nature, a Rebel againſt Reaſon, ſtupifying the Spirits, enervating the Will, damping the Affections, over-throwing our Reſolution, defeating our Counſels, confounding our Conſciences, betraying us into a baſe and unworthy ſervitude to our own corrupt Imaginations, Errors, and Ignorance, and every exteriour Agent that has the power or will to abuſe them, and our Credulity to our Prejudice and Perdition.
2. Grieving Thoughts and Impreſſions. The Evils did not lie perdue at a diſtance, but in a cloſe encounter charg'd home, and wounded his Heart, that it bleeds here in godly Sorrow. Indeed whatever cauſes Fear and Deſpair, does alſo introduce Grief, when it becomes preſent; but his Mind was overwhelmed with ſuch Reflections, as had a peculiar influence upon his Sorrow, beſide thoſe that did produce Fear and Deſpair.
As, 1. The Sins of others. The foul Enormities of Wicked Men, whereof ſeveral are named.
1. Pride, Ver. 2. Render a Reward to the Proud; a Reward in Vengeance. In this Sin the Devil began the Dance, and all his Servants wear his Livery, and tread in his Steps. For this their Loftineſs and triumphing Arrogance, his Heart groan'd out the double, How long? ver. 3. Words of Lamentation. Indeed when men are deſpis'd they are either anger'd or griev'd, anger'd if Proud, griev'd if Lowly, incens'd if Paſſionate, if Meek troubled. 'Tis the property of Pride to deſpiſe and ſlight all, but bear ſlighting from none.
2. Boaſting. The inward filth of Pride and Arrogance foaming out at the Mouth, ver. 4. All the workers of Iniquity [
ſpeak
boaſt.
] themſelves; the coherence ſeems to intimate, that the things they boaſted of were their own height and power to oppreſs the Innocent. Being got to the top of the Mount of Honour, and Worldly Proſperity, which puft them up they imagin'd it for their Security, and Glory, to fall down upon, and cruſh, and break in pieces God's Heritage, and this they gloried in as becoming their Grandeur Potency. Now to be not only trod and trampled upon, with the foot of Pride, and ſpurn'd, kick'd away like a Dog, but alſo hear the Proud-doers brag of it, as a brave and worthy Fact, as it heightens the Sin of the Actors, ſo the Sorrow of the Sufferers; both as an addition to their own Affliction, and alſo a further aggravation of the Sin. 'Tis eaſier to bear a ſcorn in deeds, when a Man has the liberty to ſuppoſe that poſſibly it may not be the iſſue of deſign, and a malicious Mind, or that the Agent may after grieve for and repent of it; than to bear their bleſſing themſelves in it, praiſmg themſelves for it, which is a teſtimony of their love to it, delight in it. But if the Word [foreign] be taken in a ſofter ſence [
ſhall
will
] or do ſpeak of, or ſpeak themſelves, praedicabunt ſe, The future for the preſent tenſe, a common Enallage except the foreign be repeated here again, out of the foregoing Verſe, as our Tranſlaters think it muſt: But then why not alſo in the Fifth and Sixth Verſes, where the Verbs are all future, yet rendred in the preſent.Interlin: i. e. will vaunt, praiſe or extol themſelves, in Words magnifie themſelves, both think and ſpeak highly of themſelves, and by conſequence, baſely, ſcornfully, ſlightingly, of thoſe that are not like themſelves in Wickedneſs; and therefore of thoſe qualities that difference both Parties, ſpeak well of Wickedneſs, that denominates and delights them, but ill of Godlineſs which they oppoſe; yet both perhaps under the diſguiſe of other Names, plauſible for their one Wickedneſs, diſgraceful for Holyneſs, as the manner and guiſe of the World alway has been, and will be; this has not a little of guilt and grief in it. Sin is aſham'd of its own Name, and therefore ſights againſt Goodneſs under borrowed Colours, transferring its own title to that which it oppoſes; and it cannot but be grief to an Innocent to ſuffer under the notion of a Malefactor, to have his Name murdered as well as his Perſon; whilſt his Adverſaries add Ignominy to Cruelty; but eſpecially it afflicts his Soul, that God and Religion and Holineſs ſuffer, in the repute of the ignorant, and ſequacious Multitude, which is led in its judgment of things by the Hand rather than Head; by the power and opinion of its Maſters, without making any diſquiſition or inſpection into the reality of matters; taking all upon truſt whether it be true or falſe, good or evil. A Beaſt that with a ſtrong Bridle, and ſharp Spurs will ride freely Blindfold poſt haſt into Hell; but is infinitely malapert and reſtive in the courſe toward Heaven; its Eyes, like thoſe of a Fly, conſiſting of infinite little dim Atoms, without a due proportion of Brains of their own to govern them, and therefore are as wild and wanton in their motions.
To this may I join the trouble which the Pſalmiſt ſeem'd to be affected with, through other perverſe ſpeeches of thoſe wicked Perſons, which though not ſo expreſly, yet may implicitly ſeem to relate to Pride; becauſe interpos'd between the mention thereof and the effect of it, in Boaſting, ver. 4. How long foreign ſhall they pour out as a Fountain does Water, and ſpeak foreign: which properly ſignifies things hardned with age, yet upon the point to be remov'd, and paſs away; as may be gathered from the uſe and ſignification of its root. Theſe hard things they ſpoke, I take to refer unto others chiefly, as what follows did to themſelves. 1. Hard things, in Enoch's Prophecy, recited Jude 15. were ſpoken againſt God. May not our Pſalmiſt refer to that Prophecy, which no doubt came to his knowledge, either by Tradition or the Prophetick Spirit: If ſo, then may they poſſibly be thoſe recited ver. 7. or ſuch like falſe Atheiſtical, Blaſphemous againſt God, his Providence, VVord, VVays, People. 2. Hard things, Pſal. 31.18. were ſpoke againſt the Righteous, proudly and contemptuouſly in Reproach, ver. 11. and Slaunder, 13. whence his Eye was conſumed, and his life ſpent with grief, ver. 9, 10.
To this Head then may we reduce all thoſe troubles which ariſe from the Perſecution of the Tongue. Threatnings, Aſperſings, Defamations, Detractions, Cenſurings, uncharitable raſh Judgings, Mockings and Deridings, and cloathing Goodneſs and good Men with Reproaches, branding them with odious Names, contrary to their real Nature, ſpeaking all manner of Evil, Matth. 5.11.
3. Perſecution, which here was bloody and barbarouſly cruel, ver. 5, 6. They break in pieces thy People, O Lord, and afflict thine Heritage; they ſlay the Widow and the Stranger, and murther the Fatherleſs. Wherein both their Inhumanity and baſe Cowardice manifeſt themſelves, in that they rage againſt the weak, impotent, and friendleſs, that have none to plead for, ſuccour, relieve, and help them alive, or revenge them when dead. This is juſtly imputable to Dreg and Saul. The former by killing the Prieſts of the Lord, 1 Sam. 22.18. did exceedingly afflict God's Heritage and People, and brake them in pieces and made many Fatherleſs and Widows, and afterward murdred them in a ſavage unparallell'd manner, ver. 19. and when he had done boaſted of it, Pſal. 52.1. as the Wicked here, if that was not the ſame fact. Saul alſo ſlew the Gibeonites, 2 Sam. 21.1, 2, 5. call'd Strangers, 2 Chron. 2.17. Theſe may be here underſtood as well as Proſelytes.
Here then David loſt his Friends and Favourers by a violent Death, and hither may we refer the loſs of Friends and Relations by a natural Death. A cauſe of Grief as juſt as common. But eſpecially to this Head belongs the troubles for the Miſeries and Calamities both of Church and State. When the Gates of Sion mourn, we are but ill Members thereof, if it create not ſome kind of Sympathy in our Hearts.
4. Atheiſm, disbelief of God's Omniſcience and Providence. Ver. 7. Yet they ſay the Lord ſhall not ſee, neither ſhall the God of Jacob regard it. This was indeed the ſpring of all their other Sins, and therefore as Aſaph, in another like caſe was affected with it, Pſal. 73.11. They ſay how doth God know, and is there knowledge in the moſt High, &c? So here is David very much concern'd about it, and ſo much the more becauſe Divine Vengeance ſeem'd to be concern'd ſo little, ver. 1. whence he ſpends the 4 following Verſes to evince and convince them of the infinite unlimitable Knowledge of God, whereas he contents himſelf with a bare mentioning their other Sins, without ſuch reaſoning againſt them.
And indeed any ſerious Heart that duly ponders its dependance for Life, Motion and Being upon God, will be tenderly ſenſible of all Affronts put upon him; will not with patience indure that he ſhould fall under Diſparagement. As a dutiful Child will hear untoucht the Reproaches caſt upon a Stranger, or any other rather than its Father. He who can be content that God ſhould go leſs than infinite in all Perfections, can be well pleas'd that he ſhould not be God, and that the World be depriv'd and deſtitute of his Government and Providence, which would be the greateſt miſchief to it conceivable. Better infinitely, that the whole Univerſe ſhould be hurry'd back again into its Primitive Chaos and Confuſion, than God be leſſen'd in any one of his Excellencies. If ungodly Souls diſavow any Divine Attribute, and ſeek to rob God of the honour of that, without which a good Man cannot live, or live comfortably, 'tis a Dagger at the Heart, and wounds the very Soul, and ſo ought to do in all that are tender of the Glory of their Creator. For our own ſakes we have reaſon to abhor Atheiſm, in every degree and form of it; becauſe if there were not a God, or if he were not of infinite Underſtanding, we were of all Creatures moſt miſerable; not only as depriv'd of our true Felicity, and the hopes of it, (for how ſhould he reward us did he not know or regard us, and our Integrity?) but we ſhould fatally be expos'd to all the vileſt Indignities, and moſt deplorable Calamities, the Wit and Rage of Men and Devils could deviſe and inflict upon Earth; and ſince their and our Beings are altogether incorruptible, as far as Spiritual, we ſhould in like manner be dog'd and purſu'd with their implacable Malice, in our ſeparate and immortal State; and be deſperate of ſuccour and deliverance from that Eternal Erynnis, thoſe innumerable Legions of ever torturing Furies, that would be let looſe upon us, to laſh and ſting us, with the utmoſt of their virulent Indignation. For how ſhould the Deity relieve us, if he know nothing of us. 'Tis therefore the higheſt Intereſt of real goodneſs, that there is a God of Ʋnlimitable Intelligence and Love, to ſuperviſe and care for us, that no Evils can be imagin'd againſt us, in the moſt dark and ſecret receſſes of Hell, much leſs on Earth, but are to him as viſible, as though Writ or Graven in the Roof of Heaven, by the Finger of God, in Letters formed all of Suns or Stars; and he is repleniſh'd with that Wiſdom and Graciouſneſs, which both knows how, is perfectly willing, and effectually engag'd to counteract them.
But as this and the other Three, ſo all the Sins of the Wicked are a bitter Grief to a good Soul. Whence David, Pſal. 119.136. Rivers of Tears run down mine eyes, becauſe they keep not thy Law. Be their Sins only Omiſſions, which in the Eſtimate of the World are of a lighter Nature, though not in the account of God, and an Illuminated Conſcience; yet will they be grievous to thoſe that love the Lord and his Laws: And 'tis a good token of Integrity when the Sins of others are a burden. Self may engage a Man againſt his own Sins, but if the wickedneſs of thoſe we have no concern with, deeply affect our Hearts, 'tis an Evidence we are acted by the Intereſt of God.
Let this then, Oh my Soul, over-rule all thy Paſſions. Live under ſome ſenſe with God: What diſhonors him, let it humble thee. Be not ſo much troubled at the Miſchiefs, wherewith Men in the Triumphant Madneſs of their Proſperity, indeavour to plague thee, as at the Sin whereby they duel Heaven. Where thy Father ſuffers moſt in his Glory, do thou ſuffer with him. Thy Iraſcibles never act more commendably, than when they run upon the Errand of thy Maker. Thou art angry and ſinneſt not, when angry at Sin. 'Tis hard not to Sin in Sorrow, if it be not Sorrow for Sin. And if thou groan under the Wickedneſs of others, ſure thou wiltſt not, canſt not, darſt not be ſo much a Hypocrite, as to go light under the greater Load of thine own. Thou art conſcious to thy ſelf of many Circumſtances, aggravating thine own, which thou haſt no reaſon to apply to the Crimes of any beſide. Where thou knoweſt of moſt Evil, and that is in thy ſelf, there muſt thou ſpend Oceans: ſince the little in compariſon, which thou knoweſt of other Mens faults, requires thy Rivers. Let thy Sorrows bear Proportion to thy Condition and Conſcience. Weep, or at leaſt mourn for, and bemoan others, but moſt thy ſelf. There muſt thou pay thy Drops, here a Deluge.
To this place therefore appertains all Spiritual Trouble for Sin, and the want and weakneſs and defectiveneſs of Grace, with the effects thereof; That Anguiſh of Mind, which ſprings from the ſenſe of Sin's odiouſneſs of God: The Agonies and Anxieties of the New Birth, and under Relapſes, whatever goes under the name of a Wounded Spirit or Troubled Conſcience. But,
2. Not only the evil of Sin, but other Evils, in themſelves or to him in effect, did ſadden the Holy Pſalmiſt's Soul. Two eſpecially,
1. The Proſperity of the Wicked, their Joy; but his ſmart, Verſ. 3. How long ſhall the Wicked, Oh LORD, how long ſhall the wicked triumph? A common Offence and Trouble, to both the Religious and Rational World. The Gracious Servants of God often bemoan it. What a Multitude of Precepts and Comforts doth the 37. Pſal. preſent, as an Antidote againſt fretting about it? Habakkuk bewails it, Hab. 1.2, 3, 4. Jer. Ch. 12.1, 2, reaſons and pleads with God concerning it. In Job, How many Diſcourſes are there to this purpoſe? And every where in the Pſalms; to inſtance in one more only, Pſal. 73. Verſ. 3. I was envious at the fooliſh, when I ſaw the Proſperity of the Wicked: After a Deſcription whereof he adds, Verſ. 21. Thus my heart was grieved, and I was pricked in my Reins. This alſo was a ſtumbling Block to the Philoſophical World, whereof the more Conſiderate and Vertuous made a good uſe, others a bad; reaſoning from the unequal Diſtribution of Temporal Things, againſt the Being of God and Providence; into ſuch Abſurdities may thoſe run, who having but dark Apprehenſions of Immortality, and the Eternal Recompences of a Future State; take their meaſures from ſenſe, and conſider not the Unproportionableneſs of this preſent moment of Temporal Life, to a vaſt Immenſe Eternity.
2. The Unproſperous, Afflicted, Perſecuted State of the People of God, did excite in him ſorrowful Reflections. I doubt not but that with a broken Heart he Writ down that Complaint, Verſ. 5. They break in pieces thy People, O LORD, and afflict thine Heritage. They ſlay the Widow and the Stranger and murder the Fatherleſs. Sure with a Soul melted into Sympathizing Commiſerations doth he remember this. So Aſaph, Pſal. 73.10. Therefore his People return hither, and Waters of a full Cup are wrung out to them. 21. Thus my Heart was grieved, &c. which refers to all before Diſcours'd, concerning proſperous Wickedneſs, and ſuffering Godlineſs. And, How can the Body in many parts of it ſuffer, and the reſt have no Fellow-feeling? Thou art not vitally united as a Member to the Body of Chriſt, Oh my Soul, but may'ſt juſtly dread that he will cut thee off, as a dead Libm, and bury thee in Hell, if thou be inſenſible of its Pains and Agonies. Shew that the common Soul and Spirit Animates thee, by a common ſenſe with the reſt of the Members, that Communicate in it with thee. If thou be not with them in Paſſion, yet be in Compaſſion. Why Perſecuteſt thou me? Says Chriſt to Saul, Acts 9.4. The pain is in the Members, the ſenſe in the Head. Chriſt diſclaims thee, thou art none of that [me] whereof he is ſo tender, if thou ſuffer'ſt not by Commiſeration, when his Servants ſuffer Affliction. Put on thy Bowels, if thou deſireſt the Yernings of his, when thy Condition ſhall be like theirs. With the Prophet Jerem. 9.1. Say Oh that my Head were Waters, and mine Eyes a Fountain of Tears, that I might weep Day and Night, for the ſlain of the Daughter of my People. My Bowels, my Bowels, I am pained at my very Heart, the Walls of my Heart make a noiſe in me, I cannot hold my Peace, becauſe thou haſt heard, Oh my Soul, the ſound of the Trumpet, the alarm of War.
To this Head may be reduced all thoſe Troubles, which are Fruits of Publick Calamities to Church or State, Perſecutions, Martyrdoms, Maſſacres, &c. Wars and Violence, Oppreſſions, Injuries, &c. whatever may be the Effects of the Rage and Fury of Men, and Malice of impure Malignant Spirits. Theſe being the Permiſſions of Providence to puniſh Sin, which, as Executions of Juſtice, God attributes to his own Efficiency. Amos 3.6. Though mediately, may we not alſo refer hither the immediate Effects of his Power and Juſtice, in Plagues, Sickneſſes, Famines, &c. Since they agree, though not in the Inſtruments and Means, yet in the Original and Author, and Meritorious Cauſe, and Principal End.
3. Deſpairing Thoughts and Reflections, are beyond all Imagination Afflictive; and of this Nature, we find ſome oppreſſing the Pſalmiſt's Spirit, although they were not of the worſt kind. For deſpair he did not of Mercy and Relief from Heaven, a Miſery of all other moſt intolerable. He only deſpaired as being deſtitute of all Hope, of Help and Succour from Man. Verſ. 16. Who will riſe up for me? Who will ſtand up for me? The redoubled Interrogation implies a more vehement Negation. None, none at all: For, unleſs the Lord had been my help, I had gone without Redemption. Verſ. 17. All the hopes I had upon Earth, did utterly fail, there was none ſhut up or left. I was reduc'd to the utmoſt extremity, and that was Gods opportunity. He was ſeen in the Mount, when the Knife was at the Throat, and defunct was all conſidence in Man.
Now although the failure of all Earthly Supports be grievous, yet when a Man has encouragment to devolve himſelf on the never-failing Goodneſs of God, he is never deſtitute of a Satisfaction which will abundantly Counterveil thoſe troubleſome Diſappointments; and therefore his Condition is not really miſerable: But if this fail alſo, if his ſtrength and hope Periſh from the Lord, Lam. 3.18. that he be in Saul's ſore Diſtreſs, 1 Sam. 28.6, 15. and can have a Proſpect of nothing but Eternal Death and Damnation: Tongue cannot tell, nor Heart imagine the Anxieties, and Agonies, which as a Prolepſis and Anticipation of Hell, ſting and excruciate his miſerable Soul. There's nothing on this ſide that Dungeon of everlaſting Darkneſs and Woe, can equal this; which made Spira ſometimes wiſh himſelf in Hell, that he might feel the worſt. Oh doleful Perplexity indeed! when a Man out of a diſtracting fear of Hell deſires to feel it. Oh Horror! when anguiſh of Mind under dreadful Expectations, enforces his will to chuſe what is infinitely more anguiſhful; and the Drops of Brimſtone and Fire that ſcald his Conſcience, urge him to a ſtrange unaccountable freeneſs, to be ever conſuming in that Bottomleſs Ocean, where Mitigation of Torment, end of Miſery, abatement of Senſe, will be not only deſperate but impoſſible. Oh Deſpair! thou art the ſum and ſtrength of Wretchedneſs, the Bitterneſs and Poiſon of a never ending Death, the Fuel and Flame of an unutterable Torturous Hell. Bleſſed is the Soul that never ſhall, never muſt feel thy racking Horrors in this, or another World.