Divine Comforts, Chapter 2
CHAP. II. The Subject of Comfort diſplay'd under the Pſalmiſt's Character.
BUT that we may not miſs the tune and harmonize with Satan, by cheating our ſelves into endleſs diſcomfort, under a miſtaking application of comfort, inſtead of making melody to the Lord in Hearts, repleniſhed with Celeſtial Joys, let us endeavour a clear and diſtinct apprehenſion of three things.
1. Whether we be ſuch Perſons as the Pſalmiſt.
2. Whether the conſtitution of our Thoughts, and
3. The complexion of our Comforts be alike.
To adminiſter ſome aſſiſtance to your Meditations in all theſe I undertake 3. things,
1. To give the Character of the Pſalmiſt, and by conſequence of the Perſon who may find ſuch relief from the Comforts of God in the midſt of all inward Perturbations.
2. To deſcribe the nature and quality of thoſe Thoughts, the multitude whereof did ſo diſcompoſe him, and may us, that no redreſs can be found on this ſide Heaven.
3. To particularize thoſe Comforts which are of ſuch a reviving quality, deriving them from their proper Source and Fountain.
1. The Character and Circumſtances of the Perſon is neceſſary to be premiſed, that we may not build without Foundation. 'Tis certain that the ſweet of comfort is a temptation to every Man to claim and apply it, yet no leſs certain, that 'tis not the right and portion of every Man, (of what temper of Soul ſoever) who will be bold to commit this Sacrilege. God reſerves theſe Pearls for his Cabinet, he does not caſt them regardleſsly before Dogs and Swine.
But now the Perſonal Character of the Penman of this Pſalm, I cannot give except I could certainly find who it was. The Rabbins have a Rule (I will not avouch its truth) that when a Pſalm (as this) has no Title, he is to be accounted the Compoſer who is named laſt, in ſome Title of the preceeding: This would refer us to Moſes, Pſ. 90. but Pſ. 92. (by ſeveral circumſtances) points at a later Author; therefore puts in an exception to the Rule. For not to inſiſt upon the Title in the Greek which aſcribes it to David; nor the mention of Muſical Inſtruments ver. 3. which were little uſed in the Wilderneſs, or until David's time; the exalting the Horn, and anointing with freſh Oyl, ver. 10. ſeem to intimate ſomething of Regality, in hopes at leaſt, and his Eye ſeeing his deſire upon his Enemies, ver. 11. all which are Phraſes uſed in other Pſalms, whoſe compiler is known; beſides the naming of the Houſe of God, and his Courts, ver. 13. and Pſ. 93.5. ſeem to reſpect a later Age. And the Genius of this whole 94. Pſ. eſpecially ver. 5, 6, 15, 16, 20, 21. caſt it lower than the time of Moſes. It was the compoſure of a Perſon ſo conſiderable, as to be the object of a King's Enmity, and that King an Iſraelite, as may appear by comparing ver. 10. and 20. He that chaſtizeth the Heathen ſhall he not correct? whom? ſurely ſome contradiſtinct People, and which can that be if not Iſrael? wherein there was a Throne, ver. 20. which perſecuted the Pſalmiſt, ver. 21, 22. no obſcure evidence that the Perſon was David; the time, his Affliction under Saul, and there's nothing in the Pſalm but may eaſily be reconcil'd to this opinion, were it material to ſpend time about it. 'Tis undoubtedly ſure from Divine Teſtimony, Heb. 4.7. that the next Pſal. 95. is David's, and the Septuagint entitles him to this alſo, therefore I ſhall, upon occaſion, take it for granted that he was the Author.
But that which is of more concern to us, is the Moral Character of the Pſalmiſt, which as in a Glaſs is repreſented to us in, and we may gather from the ſcope of the Pſalm, and the ſence of the 8, 9, 10, 11, 12, 14, 15, 17, 18, 21, 22. verſes.
1. He was a Man that liv'd under a due and deep ſenſe of God, as the whole Pſalm, but eſpecially ver. 8, 9, 10, 11. demonſtrate; where he undertakes to convince the ſecure, careleſs, preſumptuous wicked ones of Iſrael,
1. That there is a God, of a boundleſs Underſtanding, as knowing intimately and perfectly,
1. The very thoughts of the Heart, ver. 10, 11. He that teacheth Man Knowledge, ſhall he not know? The Lord knoweth the Thoughts of Man, that they are Vanity.
2. The Words of the Tongue, ver. 9. He that planted the Ear ſhall not he hear? Words are an Object of hearing.
3. The Works of the Hands, ver. 9. He that formed the Eye, ſhall not he ſee? Deeds are a proper Object of ſeeing.
2. That this God is of ſtrict and ſevere Juſtice, ver. 1, 2, 23. Vengeance belongs to him as Judge of the Earth; and ver. 10. He that chaſtizeth the Heathen, ſhall not he correct? Whom? you his own by Calling and Profeſſion, if you be not alſo his in Conſcience and Converſation. Nay, ſays he, 'tis a Bleſſed thing to be corrected, if together therewith the Lord ſuperadd Inſtruction, ver. 12. The Iſſue will be good though the Paſſion be grievous; which yet to Gods Servants will be ſhort, for all 'tis eternal to the Wicked, ver. 13.
3. That this God is of unchangeable Love to his own, and will evidence it in their Deliverance and Advancement, and alſo by his Preſence with them, and care of them and kindneſs to them, ſo as never to relinquiſh and reject them, ver. 13, 14, 17, 18, 19, 21.
Now he that undertakes to inſtruct others in ſuch Doctrines, either maintains in his own Soul a commanding ſenſe thereof, or he is a Hypocrite, which to imagine concerning a divinely inſpired Penman of Holy Writ, is not only uncharitable but impious.
If then we entertain no reverent, and awful Apprehenſions of the Divine Majeſty, or if our Conceptions of God do not make an indelible Impreſſion upon our hearts, to over-rule them into a religious Care, that our Actions may be a clear repreſentation to others of our inward Sentiments, concerning the Glory and Excellency of God: If we pretend God and Heaven, and yet like Fiends or Swine, live in a Sink or Hell of Ungodlineſs, Unrighteouſneſs, Inſobriety, 'tis ſelf-deluding, damnable Preſumption, to intermeddle with, and appropriate to our ſelves any divine Conſolations out of the Covenant and Promiſes. This Holy Man preſents theſe adorable Perfections of God to the Minds and Conſideration of theſe wicked ones, on purpoſe to reſtrain their hands, and bridle their very inward Imaginations of Evil againſt his Inheritance, that a venerable Opinion of his Omniſcience and Juſtice might not remain meerly as a barren Speculation in their Underſtandings, but overcome their Wills and Affections, and govern their external Actions, as no doubt they did his own; and if they do not ours, if the awful Excellencies of God do not affect us, what have we to do to refreſh our ſelves with the comfortable? God will not be divided, cannot. If his infinite Majeſty do not get the Victory over our Iraſcibles, our Concupiſcibles muſt not, cannot be ſatiated with his fathomleſs Mercy. He will come in Lightning and Thunder, ere he diſtil upon us in a gentle ſhower of Love and Peace. He that will not retain a powerful Sence of God's Greatneſs, neither ſhall, nor indeed will entertain a reviving ſenſe of his Goodneſs. If Thoughts of God will not work one way, they will not another. That Man's Comforts are none of God's, which are not uſher'd in by the Fear of God; neither has he any Right to receive Good from any thing of God, who is not wrought and formed into Goodneſs by All of him; God will be all or nothing; command down our Corruptions by the dread of his Power, or he will not command up our Content by the diſplay of his Kindneſs; if he cannot bend us, he will break us. The ſenſe of his Glory muſt make us better, or the ſenſe of his Bounty muſt not make our burthen lighter. In ſum, Greatneſs muſt awe us, or Goodneſs ſhall not eaſe us; no ſenſe of God can do us good that is not univerſal. No Promiſes comfort, independently upon the Precepts. We ſteal our Peace, if Grace give it not. And holy Senſations of the plenitude of all heart and life-ruling Excellencies in God, are the very firſt Principles and beginnings of Grace. If a Man can think of God, and yet love his Luſts, his entry upon the Inheritance of Peace is a bold and impudent Uſurpation. Pſ. 50.18. Ʋnto the Wicked, God ſaith, what haſt thou to do to declare my Statutes, or that thou ſhouldſt take my Covenant in thy mouth, ſeeing thou hateſt Inſtruction; and caſteſt my Words behind thee, &c. The Origin of this, both Preſumption and Diſobedience, is declar'd, ver. 21. Thou thoughteſt that I was altogether ſuch a one as thy ſelf: Low, creeping, ineffectual Thoughts of God, which will permit Men to be unlike God, will alſo ſuffer them to delude themſelves into real Woe, by invading his Comforts without the Warrant of his Commands. He that hath a Right to ſolace himſelf in God, or any thing of his, muſt in his proportion be like God. 'Tis in virtue of his infinite Perfection, that he is infinitely pleaſed with himſelf; if we poſſeſs nothing of the one, both as a foreign Good, and domeſtick perſonal Qualification, what have we to do with the other? If the Perfections of God be not our objective chief Happineſs without us; if they be not a transforming Principle and Life within us, as far as communicable, they cannot be our Formal chief Good and Happineſs: If they be not our Right and Nature, they cannot be our Pleaſure. There can be no Satisfaction whilſt there is Diſſimilitude, Diſſenſion, Oppoſition of Natures. What Comfort can Enemies have one in another? A harmony of Diſpoſitions muſt introduce Complacency; where this is not, there's no Content. All that ſolaces, muſt be ſuitable. Pleaſure and Delight ariſe from the agreeableneſs of Objects and Appetites. What pleaſes not, comforts not. God himſelf, who is an everlaſting Fullneſs and Fountain of the ſweeteſt and richeſt Satisfactions, cannot be a comfort to that Soul, which is not pleaſed with him; and then nothing in the World can; it being impoſſible that finite ſhould outdo infinite. But how can that Man be pleaſed with God, that does not apprehend his ſingularly delectable Excellencies, or apprehending them, does not by conſideration work a due reſpect to them into his inmoſt Soul, ſo as out of Conſcience, with a liberal and ingenuous Affection, to approve of, and chuſe, and acquieſce in God, as his All-ſufficient Portion, his ſole and ſupreme Felicity? Really if we think that we can be, and enjoy better any where elſe than in God, or if that be the import of our Actions, we neither can nor will poſſeſs a Heaven of Conſolation in God. For that only is our ultimate Comfort, which is our beſt, and if we do but make God a means to a further end, he cannot be our reſt. Here then muſt we fix our Tabernacles for a final repoſe and content; therefore muſt keep alive, and lively in our Minds and Hearts the Thoughts of God. He that can live a day without ſome pleaſing Reflections upon immenſe Wiſdom, Power, Holineſs, Juſtice, Goodneſs, Faithfulneſs, All-ſufficiency, &c. may be a Devil tomorrow, as he is a Beaſt to day; but Title has he none whilſt thus brutiſh, to refreſh himſelf with the Comforts of Heaven, ſince he owns not the Well-ſpring of them. Oh, let us ſet the Lord always before our eyes, and keep him in view as the Omniſcient Superviſor of our hearts and ways, having always an eye within us, piercing into the moſt ſecret receſſes of our Souls. Let only a Balaam ſay in the future, I ſhall behold him, but not near; do thou, O my Soul, awe thy ſelf into ſeriouſneſs, and Integrity of Conſcience, by preſent Conſideration, that this all-comprehending, unconfinable Nature, is neceſſarily more nigh to, and intimately preſent with thee, than any thing in the World, thine own Body, nay, thy very Thoughts, and moſt inward Motions not excepted. Thou underſtandeſt that he is the higheſt Perfection, and plenitude of Eſſence, Exiſtence, Subſtance, Glory; that more of God is every where, than of any thing; that there is not ſo much Soul in a body, Light in the Sun, Matter in the Univerſe, as there is of God in each; that they are not, as he is. They are but derivative Beings of a thin, lank Conſtitution, in compariſon of that amplitude and fullneſs of Being in God, who is every thing in the utmoſt Perfection, that he can poſſible be, from Eternity to Eternity unalterable, and every where the ſame boundleſs Perfection, that he is any where. And wilt thou dare to be, or ſpeak, or do any thing unbecoming ſo auguſt, ſo awful, ſo glorious a Preſence. Shall the eye of a Worm, Job 25.6. give Law to thy Tongue and Hands, and ſhall not the Sovereign Majeſty of Heaven and Earth have an Empire in thy Conſcience? Oh, do not dare to be other now, than at Judgment thou wilt wiſh thou hadſt been: For thy Judge is no leſs preſent, although thou be leſs ſenſible. Enforce upon thy ſelf, nay, rather with a ſpontaneous and generous Freedom of Spirit, out of choice entertain, and take complacency in ſuch Conſiderations alway, as may better thee, becauſe not to be better for them is to be worſe; ineffectual Thoughts of God being like to be effectual for thy confuſion. If the Rays of Divine Glory that ſhine into thy reaſoning Powers, have no influence upon thy Appetite and Actions; if notwithſtanding them, thou can'ſt be as vain, frothy, carnal, ſecure, rocky, unſavoury, unbelieving, formal, hypocritical, worldly, luſtful, lazy, diſobedient, as if thou didſt ſtill ſit in darkneſs and the ſhadow of Death; if thy apprehenſions of the ſuper-intendency of Heaven do not over-awe thy unruly untoward Will, into compliance with that Will which is ſupreme and univerſal Goodneſs, do not quicken thee to Penitence and Holineſs; to an intire and upright obſervance of the whole Condition of the Covenant of Grace, with a perſevering reſolution and endeavour, thou wilt certainly find, Oh my Soul, that this Light will be mighty to aggravate thy Sin, and Puniſhment everlaſtingly. Oh, for a heart ſo to work toward God, under its Senſations of the Unfathomableneſs of his Underſtanding, Univerſalneſs of his Preſence, Particularity of his Obſervance, Amplitude of his Goodneſs, Beauty of his Holineſs, Severity and Impartiality of his Juſtice, Extenſiveneſs of his Power; in fine, Greatneſs and Incomprehenſibleneſs of his Majeſty and Glory, as to be altogether unſatisfiable, till it can centre it ſelf upon him,foreign. as its only Happineſs in an abſolute Renunciation of every thing, that ſtands in competition with him, and be willing out of love to him readily to embrace his Laws, ſubmit to the Government of his Son Jeſus Chriſt, and the Conduct of his Spirit of Truth and Grace; which if theſe Thoughts of God will not prevail upon thee to do, nothing can, ſince there is infinitely leſs of Argument in every finite thing, nay, in all together, than there is in the Infiniteneſs of God. Wilt thou hence then be perſwaded, Oh, my Soul, to acknowledge that God in all thy ways, whom thus thou knowſt in ſome degree, though but very imperfect? Wilt thou fear and reverence his Greatneſs, love and delight in his Goodneſs, conform to his Holineſs, ſtand in awe of his Juſtice, in all things ſubjugate and ſubmit thy ſelf to his Soveraign Authority and Will as the beſt and wiſeſt? Thine own intereſt as well as the reaſon of the thing, and the command of thy Maker requires thy ſpeedy and thorow reſolution. If thou wilt not bid an everlaſting adieu to all the Comforts of Heaven, thou muſt thus humbly ſeek after them, which if thou do really, 'tis no preſumption to claim them as thine Eternal Inheritance and Portion. This appertains to the Firſt Commandment, we ſhall derive another part of the Pſalmiſt's Character from the Second.