2. The particular accommodation of it to David, ' In faithfulness tliou hast afflicted me.' Pray mark, in the general case he observeth justice; in his own, faithfulness. The book called Hid rash TUlim referreth these words to David's flight from Absalom, when he went to Mount Olivet weeping ; it was an ill time then with David, he had no security for his life ; being driven from his house and home, ' He went up Mount Olivet, going and weeping,' 2 Sam. xv. 30. Then, when so great and sore trouble was upon him, then he saitli, ' I know that in faithfulness thou hast afflicted me.' Mark the emphasis ; he doth not barely acknowledge that God was faitliful, though, or not- withstanding he had afflicted him, but faithful in sending them. Affliction and trouble are not only consistent with God's love plighted in the covenant of grace, but they are parts and branches of the new covenant administration. God is not only faithful notwithstanding afflictions, but faithful in sending; them. There is a difference between
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these two; the one is like an exception to the rule, quccfirmat recjulam in non excepiis ; the other makes it a part of the rule. God cannot be faithful without doing all things that tend to our good and eternal welfare: the conduct of his providence is one part of the covenant VOL, VI (. T
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engagement : as to pardon our sins, and sanctify us, and give us glory at the last, so to suit his providence as our need and profit requireth in the way to heaven. It is an act of his sovereign mercy, which he hath promised to his people, to use such discipline as con- duceth to their safety. In short, the cross is not only an exception to the grace of the covenant, but a part of the grace of the covenant. The meaning is, God is obliged in point of fidelity to send sharp afflictions : Ps. Ixxxix. 32, ' I will visit their transgression with the rod, and their iniquity with stripes.' Sharp rods and sore stripes not only may stand and be reconciled with God's loving -kindness and truth, but they are effects and expressions of it; it is a part of that transaction, viz., his covenant love.
8. The third thing to be explained is his sense of these truths, ' I know.' Knowing implies clearness of ap])rehension and firmness of persuasion ; so that, / hioiu, is I fully understand, or else, I am con- fident or well assured of this truth. But from whence had David his knowledge? how knew he all God's judgments to be right? Not from the flesh, or from natural sense. No ; the flesh is importunate to be pleased, will persuade us to the contrary. If we consult only with natural sense, we shall never believe that, when God is hacking and hewing at us, he intendeth our good and benefit, and that when sore judgments are upon us, his end is not to destroy, but to save, to mortify the sin, and save the person. Sense will teach us no such thing, but will surely misinterpret and misexpound the Lord's dealings ; for the peace of God is a riddle to a natural heart, Phil. iv. 7. Whence then had David his knowledge ? Partly from the word of God, and partly from his own observation and particular experience.
[1.] From the word of God ; for it is a maxim of faith that God can do no wrong, that ' he is righteous in all his ways, and just in all his works,' Ps. cxlv. 17 ; and again, Deut. xxxii. 4, ' He is the rock, his work is perfect; for all his ways are judgment and truth, and without iniquity; just and right is he.' These are undeniable truths revealed in the Avord of God, and must satisfy us, whatsoever sense saith to the contrary. The causes and end of God's particular judgments are sometimes secret, but they are always just: Ps. xcvii. 2, ' Clouds and darkness are round about him, but righteousness and truth are the habitation of his throne.' Therefore when we see not the reason of God's particular dispensations, we must believe the righteousness and goodness of them.
[2.] David knew by his own observation and particular experience : he had much studied his own heart, and considered his own ill- deservings and soul-distempers, and therefore saw the Lord's discip- line was necessary for him. We should better understand God's work, and sooner justify him both in point of justice and faithfulness, if we did use more observation, and did consider what need and profit there is of affliction : ' Tribulation worketh experience,' Rom. v. 4, 5. We see what need there was of affliction, and how seasonable the Lord's work was. This is a more sensible way of knowledge than the former. Faith is a surer ground, but spiritual observation hath its benefit. Natural conscience doth represent our guilt, but experience showeth
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God's foitlifulness, how seasonably God took us in our month, and suited his provideuce to our present condition.
Dod. That it would much quiet the minds of the people of God about all the sad dispensations of his providence, if they would seri- ously consider the justice and faithfulness of them.