Choice and Practical Expositions on Four Select Psalms

SERMON II.

IN this present Verse before us, there are two General Parts observable of us: First, The Psalmists Desire. Secondly, His Impatience of delay, as to the accomplishment of it. His Desire, that we have in those words, My soul thirsteth for God, for the living God. His Impatience, &c. in these, O when, &c.

We begin with the first, viz. David's Desire; which is here laid forth unto us two manner of ways; First, In the simple Proposition; and Secondly, in the Explicative Reduplication. The Proposition of it, in that clause, My soul thirsteth for God. The Reduplication of it, in that, For the living God.

First, To speak of the former, viz. David's Desire in the simple and absolute Proposition, My soul thirsteth for God. And so it doth declare unto us, The affections of a gracious heart to God, which are very vehement and importunate. But this is a Point which we have already spoken unto, out of the former Verse; from the expression which we there met withal of the Souls panting after God, even as the Hart after the water-brooks; And so we shall let go that for this present time, that we may not actum agere, do that which we have done already. We may look upon it further in the reflection, and as coming from the Psalmist himself; And so there are two things more here considerable, in reference to his desire. He proclaims it, and he repeats it. He proclaims it, and thereby shows, That he is not ashamed of his desire, he cares not who knows it; And he repeats it, and thereby shows, That he does not repent of his desire, he sticks still unto it.

First, He proclaims it, and thereby shows, That he is not ashamed of it. He doth not only speak to God in the second Person, and tell it him, My soul panteth after thee, O God, as he had done in the Verse before; but moreover he expresses it in the third, and declares it to all the World, that everybody else may take notice of it, My soul thirsteth for God. This (I say) shows, That it was such a Thirsting as he was not ashamed of, nor thought it to be any discredit or disparagement to him. As for the desires of the World, we shall sometimes find them to be otherwise; that those who are the Subjects of them, they do not so much desire they should be known. There are many that long for many things, who conceal and hide their longings, and are loath to divulge them; sometimes out of bashfulness, and the principles of ingenuous modesty; and sometimes out of shame, and the principles of a guilty accusing Conscience. But there's neither of these in the longings of the Soul after God. There's neither bashfulness nor shamefulness in Religion. A Christian that longs for God, he cares not who be acquainted with these his desires. As we see the Spouse in the Canticles, how she tells it, and proclaims it abroad, and acquaints all she meets with, that she is sick of love, and sick of love: So does David here, My soul thirsteth for God.

This proceeds not so much from Ostentation, but rather from the strength of Affections, and desire to draw on others into the same condition with them; for Thirsting here, it is Catching. The expression of desire in some of the Servants of God to him, it inflames all the rest who take notice of it; and others are ready to think, Why should not we do so likewise? If David does so much long after God, why should not I, who have as much need of him as he had, and who may find as much sweetness in him as he did? This is the effect of such expressions; and this is the end of it in those that are the Authors and makers of them. Those whose hearts are much to God themselves, they desire that others also should have the same affections and motions too with them; for there's no jealousy nor envy in spiritual love, because all here may be partakers in common and alike. In the World it is not so; Their love it is confined and appropriated; where it is fastened by such a person, another is thereby excluded; and while one obtains the person, all the rest are deprived of him. But here the case is different; whosoever here thirsts, may obtain, and have their thirst equally supplied. Such a Spring and Fountain is God, as that he is able to satisfy all that come unto him.

Therefore accordingly we should observe and take notice of the temper of God's people in this particular, and endeavor from thence to work ourselves unto it. Whatever is written of them, it is written for our sakes, and we should make our improvements of it. When David says here, My soul thirsteth for God; he does not barely and simply tell it us, but so tells it us, as expecting we should answerably make use of it to ourselves, and so we should; and especially to inflame our hearts with the like desires. We should think what a shame it is for us, to have such indifferent thoughts towards him, when others of his Servants have been so eager and earnest after him: That if he be put as it were into our mouths, we can then, it may be, be content to have him; but yet never thirst after him.

But secondly, As David proclaims this his desire, and thereby shows, that he is not ashamed of it; so he repeats it, and thereby shows also, that he doth not repent of it. He had said it in the first Verse, and he says it now again in the second; as one that was constant to his desires, that stood to his words, and did not recall that which he had said. In the desires of the World, again, those which are most vehement are not usually most permanent. There is a falling and slacking of them many times. But here with David it was not so; He pants, and he longs, and he thirsts, one time after another; he does it again and again; and he professes it as one that did not repent of it, nor that thought himself the worse for it. God's Servants, they do not repent of the enlargement of their hearts towards him, nor of their desires fastened upon him; and therefore they still nourish and cherish such desires in themselves.

The Reason, why they do not repent, is first of all taken from the Excellency of the Object itself; They make a good choice, therefore they do not repent of it. Those, whose desires are carried importunately towards the things of the World, they many times repent of those desires, and they have cause so to do; because they find not that in the things themselves which are answerable to them: But it is otherwise in such desires as these; There's no man that longs after God, but he finds enough in him, which may be a ground of longing to him.

But secondly, As his choice is good for the Object, so he is right also in making this choice, and doth it upon good deliberation; so much counsel and good advice as there is in fastening of our desires, so much likelihood of constancy to them, and less danger of repenting of them. And so is it here now in this matter, as to our desires which are carried to God; because they are rational, and sober, and deliberate, they are therefore firm, and permanent, and constant: Therefore when we have asserted them once, we are confident to assert them again, as David here does.

This should so much the rather hearten and encourage us in the fastening of them. It is a great encouragement to desires, when they are such as shall not be lost, nor prove ill to those that make them. Thus now are the desires to God; we shall never repent ourselves of them; but rather think ourselves so much the happier for them, and in a sort glory in them, as the Psalmist does before us. And so much of his desire considered in the simple Proposition, My soul thirsteth after God.

The next is the Explicative Reduplication, After the living God. Because there are many which are called gods, as the Apostle speaks, which yet properly are not such; therefore does the Psalmist here explain himself, what he means, by adding the term of living to it, The living God. This is the Title or Denomination which is here put upon the true God, as distinguishing him from all others; which we meet withal, not only here in this place, but also elsewhere. We will look upon it two manner of ways: First, as considered in itself, and as the true representation of God. And secondly, As the Object of David's desire, and of every other Godly Soul.

First, Take it in itself, The living God. This (I say) is one Character whereby God is distinguished to us in Scripture, Jer. 10.10. The Lord is the true God, he is the living God. Dan. 6.26. He is the living God, and steadfast forever. 1 Thes. 1.9. The living and the true God. The Life of God, it is an Essential Property of him, whereby the Divine Nature is in perpetual action, living and moving in itself. Hence it is, that this Name of the Living God, in this and other Scriptures, is so frequently put upon him. Hence also is that expression so often used, The Lord liveth. Hence likewise that form of Asseveration, or Oath taken up both by God and man, which is so much mentioned, As I live, saith the Lord, and As the Lord liveth.

There are three respects especially, in which our God is said to be the Living God:

First, Originally, Because he only hath Life in himself, and of himself; and all Creatures have it from him, Psal. 36.9. With thee is the fountain of life. 1 Tim. 6.16. Who only hath immortality. Joh. 5.26. As the Father hath life in himself, so hath he given to the Son to have life in himself.

Secondly, Operatively, Because he is the only giver of life unto man, Gen. 2.7. God breathed into his nostrils the breath of life, and man became a living soul. Act. 17.25. He giveth to all life, and breath, and all things. And in ver. 28, of the same Chapter, In him we live and move, and have our being. Our life, it flows to us from God. And this in the threefold extent and capacity of it, whether we take it for Natural, or Spiritual, or Eternal. The Natural Life, it is God and Christ who is the giver of this, Joh. 1.4. In him was life, and the life was the light of men. The Spiritual life, Gal. 2.20. The life which I now live in the flesh, I live by the faith of the Son of God: I live, and yet not I, but Christ liveth in me. Hence the life of the new Creature is expressly called the life of God, Eph. 4.18. Being alienated from the life of God; namely, from that communication of his Spirit, by which he regenerates his Children to his Image; Eph. 2.1. You hath he quickened, who were dead in trespasses and sins. As also by a continual influence thereof, bears them up in this Spiritual life. And Eternal life, the life of Glory, that is from the same Spring likewise; Joh. 17.2. Thou hast given him power over all flesh, that he should give eternal life to as many as thou hast given him. And 1 Joh. 5.20. This is the true God, and eternal life.

Thirdly, God is said to be the Living God (as I hinted before) by way of Distinction, and in opposition to all the false gods of the Heathens, Psal. 135.15, &c. They have eyes and see not, &c. neither is there any breath in their nostrils: They are dumb and dead idols: This is the living God.

The consideration of this Point is of singular Use and Improvement to us: First, As matter of Comfort and Consolation to the people of God. The God whom they serve, he is the living God. And there's two things in this: First, Activity; and secondly, Permanency. Life, it speaks motion; and life, it speaks continuance, and the abiding of the person that lives; and each of them very comfortable, and matter of great encouragement to the Church of God.

First, There's God's Activity, in that he is said to be the living God. Dead things, they cannot stir, neither are sensible of the stirrings of others; which is the disparagement of the Heathenish Idols. Yea but our God, he is the living God; who therefore bestirs himself for his Church, and takes notice of all those that are stirring against it. His eyes run to and fro through the whole Earth, to show himself strong in the behalf of those whose hearts are perfect to him, as it is in 2 Chron. 16.9. He acts, and he acts strongly also for them. That which makes for the terror of the Enemies, it makes for the comfort of the Church. What's the terror and misery of all wicked and ungodly men? Why, it is this, That they have to do with the God that lives; It is a fearful thing to fall into the hands of the living God, Heb. 10.3. Why, this now on the other side is the comfort of God's people. As the Hands of the living God are terrible Hands where he is an Enemy; so the Hands of the living God, they are comfortable Hands where he is a Friend; and therefore David in another place, chose to fall into them.

Secondly, As this living God speaks Activity, so it likewise speaks Permanency; Therefore we find these two, of his living and abiding, joined together, in the places before-cited; The living God, and steadfast forever, Dan. 6.26. And the living God and the everlasting King, Jer. 10.10. And this is also very comfortable to his Church and People. As for Men and Friends, they are passing, and subject to death. Your Fathers, where are they? and the Prophets, do they live forever? Zech. 11. Yea, but God the Lord he does; he is the living God. And so the Church comforts herself in Isa. 63.16. Doubtless, thou art our Father; though Abraham be ignorant of us, and Israel acknowledge us not. Thou, O Lord, art our Father, our Redeemer; Thy Name is from everlasting. This was the advancement of Christ above the Levitical Priests, That they were not suffered to continue by reason of death: But he, because he continueth ever, hath an unchangeable Priesthood; and he executes this Priesthood accordingly, being able to save to the uttermost, because he ever liveth, &c. This Notion of the Living God, it is matter of great encouragement and consolation to the people of God.

And secondly, It teaches us how to address ourselves in our services to him. This living God he should have living service from us: We should therefore endeavor to have our Consciences purged from dead works, and offer up ourselves to God as living sacrifices, because it is the living God whom we approach to in such holy duties and performances as these are. As for the Idols of the Heathen, anything is good enough for them; that they that make them, be like unto them, and so all those that put their trust in them. It is no matter how any carry themselves in their applications to such as these: Yea, but the Lord our God he deserves and expects another manner of carriage towards him; and that upon this account, as he is here represented to us in the Text, The Living God.

Thirdly, We see here from whence to have life also in ourselves; the preservation of our natural life in all our bodily dangers, and the excitement of our spiritual life in our spiritual distempers; namely, by having recourse to this living God, who hath life in himself, and is able to put life into us, both the life of grace and comfort. And so much may be spoken of this phrase, The living God, as considered simply in itself, and as expressing to us the nature of God, in a Property which is essential to him.

The next is the consideration of it, as the Object of David's desire here in the Text, and as qualifying that, My soul thirsteth for the living God. The Psalmist lays a special force and emphasis upon that. He does not thirst for God any way considered, but as the living God; that is, especially as the Author of spiritual life unto him, and the preserver of it in him, which is most consonant and agreeable to that which follows in the latter clause of the Text. This is the temper and disposition of gracious hearts, to long after spiritual enlivenings; they cannot content themselves with that deadness and straitness of spirit which is at any time upon them, but desire to partake of some Divine quickenings in them; they thirst for the living God. So that this word [living] it is to be taken properly in an active sense. God is here said to be living, not so much in regard of that life which he hath in himself, as rather in regard of that life which he does communicate to his children and servants; and that not only in their first conversion, when he does at first work grace in them; but also in following quickenings and renewings of them. The Prophet David now at this time was in a dead and sad condition; he had little of the enlivenings of grace, being debarred of the Ordinances; and he had little also of the enlivenings of comfort, as being cast down from this his condition. And now in reference to both he thirsts for the living God.

This accordingly teaches us how it should be in like manner with ourselves. There are a great many of people in the world which never miss God, nor thirst for him upon this consideration. If God doth but bestow upon them outward comforts, uphold and sustain their natural life with the appendices and appurtenances of it, that's all they take care for, or look after. But for God in the spiritual influences of Grace and Comfort, here they never regard him, whether or no they receive anything from him. Yea, but David he longs after this; My soul thirsts for God, even for the living God. And so I have done with the First General part of the Text, which is the Psalmists Desire, both in the Proposition and Explication; what it was, and in what sense considered.

The Second is his Impatience of delay, as to the accomplishment of it, in the expression of vehement Expostulation: Oh when shall I come and appear before God! There's a double appearance of the servants of God before him, which they thirst for, and pant after; The one is here upon Earth in his Ordinances: The other is hereafter in Heaven, in the more immediate Communion with himself, when they shall see him as he is, and face to face.

First, Here upon Earth, in the free enjoyment of the Ordinances; they pant after appearance before him in this consideration. In the handling of which passage there are two things which I shall take notice of; First, the Phrase or manner of expression. And Secondly, The Truth itself.

For the first, The Phrase or manner of expression, to speak a little to that. The Psalmist when he would signify his great desire of enjoyment of the Ordinances, he does it by this expression of appearing before God. What do we learn from hence? Namely, That in our approach to these duties, we do indeed especially do so; when we come to the public Ordinances, we come into the presence of God in a more special and extraordinary manner. We are present before God every-where, and in whatsoever we take in hand; Whither shall I fly from thy presence? says David in another place, Psal. 139.7. God's Essential presence it is extended to all places and persons. But the presence which we are here to understand, is the presence of his Grace; in regard whereof, he does more especially manifest himself: Where two or three are gathered together, there will I be in the midst amongst them, Mat. 18.20. God's gracious presence; and God's glorious presence, that's exhibited in his Ordinances; and therefore coming to them, is called appearing before him. Thus Cornelius to Peter, Act. 10.33, Now therefore we are all here present before God to hear, &c.

The consideration of this Point teaches us therefore an awful reverence when we come to such things as these: It teaches us preparation of ourselves before we come, and attention when we are there.

First, Preparation afore-hand. Those who are to come into the presence but of some Earthly Prince, they will fit and address themselves suitably to the Presence into which they come. And so should we do here; we should not come before God in our lusts, in our vanities, in our worldly and carnal affections; but having these cast off from us, that God may delight and take pleasure in us. Take heed to thy foot (i. e. indeed to thy heart) when thou goest to the house of God, and be more ready to hear, than to offer the sacrifice of fools, for they consider not that they do evil, Eccles. 5.1.

Secondly, We should have reverence and due attention then when we are present; we should consider before whom we are, when we are in these performances, and therefore order and frame ourselves accordingly. This is that which God hath said, That he will be sanctified in all those that draw near unto him, &c. Therefore for any to appear before him in an unholy and unsanctified manner, it may provoke his wrath against them, as it did there upon Nadab and Abihu, Lev. 10.3. It should make us heedful of our thoughts, of our speeches, of our actions, of our gestures, of our whole carriage and deportment, when we undertake such duties as these, because we are before God, not only Angels. And so much may be spoken of the Phrase or expression which is here used, To appear, &c.

Now to come to the Point itself. David did here greatly desire to draw near to God in his Ordinances, and to have Communion with him in them. This is that which he here signifies to us; and in it the right frame and temper of every godly Soul besides. Thus in other places, as Psal. 84.1, 2. How amiable are thy Tabernacles, O Lord of Hosts: My soul longeth, yea even fainteth for the Courts of the Lord. My heart, &c. A good Christian does not only simply desire these things, but is impatient in wanting them; Therefore it is expressed to us by such words and phrases as these of panting and thirsting, &c. Thirst is an insatiable desire; it is a desire which nothing will satisfy, but somewhat to quench it. A man that is thoroughly a-thirst, he is impatient in the want of water. Even so is a Soul that is a-thirst after the Ordinances, in the want of such dispensations; he cannot tell how to bear it, but is very importunately carried after them.

The Ordinances, and the public Ordinances; We must take notice of that. No question but David had Communion with God in private, in his own Closet, and in his own heart; he was not neglectful of the private Duties of Religion, but frequent in them; a gracious Soul carries always his Temple about him: But this did not satisfy and content this holy man. No, he must appear before God in his Sanctuary, and enjoy the benefit of those performances in common; This is that which he here so enquires for.

The Reason of it is this, Because there is more of God's beauty and luster. To see thy power and thy glory▪ as I have seen thee in the Sanctuary, says he, Psal. 63.2. And Psal. 27.4. One thing have I desired, &c. That I may see the beauty of the Lord, &c.

Secondly, For the Communion of Saints; whose hearts and affections are from hence more kindled and united. They were all of one accord, in one place, Act. 21. There's a fuller joining of Spirits in these public Assemblies; And, Vis unita fortior.

Therefore this meets with the contrary practice of a great many people, which withdraw from such things as these are, which forsake the Assemblies of God's people, as the manner of some is, as the Apostle girds them for it, Heb. 10.25. They do not in this sense appear before God. There are many that think they can get as much good at home, in their private retirements, as they can in the public Congregations. Such as these, they never found the sweetness and benefit of such things as these are; they are such as would be wiser than God, who hath appointed such helps as these are; And so by taking a preposterous course, do bring mischief upon their own Souls. God blasts and curses those performances which take from his public Ordinances. As a learned man very well compares it, it is like the Manna which the Israelites gathered unseasonably, though it was Manna, yet it putrefied and stunk, and had worms bred in it; so are those duties, which are performed unseasonably by us.

Again, There are others, which are soon weary and cloy'd with them; they have soon enough of such things as these are. Instead of saying, When shall we come and appear before God; they rather say, When shall we be gone and depart from him? Ye said also, Behold, what a weariness is it? and ye have snuff'd at it, &c. Mal. 1.13. And Amos 8.5. When will the Sabbath be gone? &c. There are many which are never worse than when they are employed in such kind of performances. How far are these from the temper and disposition of this holy man David? Oh when shall I come and appear before God! He was impatient in the deprival, there where others are impatient in the enjoyment. And so are all other godly men besides, which makes them thus to pant after them.

This is true, and we may take notice of it, not only of the Ordinances in the gross, but in every distinct and particular; The Word of God; They long to see God. Thus David; how does he express his desires about it continually; longing for it, as his appointed food, as the finest gold, &c. And so do others with him. The Word in the reading of it, and the Word in the preaching of it; they long to see it in either dispensation. A gracious heart will not despise Prophesying, but closes with the Ordinance of God in the mouths of his weakest Servants; receiving it not as the word of man, but as the word of God, which effectually also worketh in them that believe, 1 Thes. 2.13.

And so for the Sacraments, and in particular that of the Lord's Supper; How does a true Believer thirst after this! And as God graciously invites; Ho everyone that thirsteth; and that, O friends, drink, &c. So he also cheerfully comes and accepts of this invitation. Formalists and carnal persons, which have only an outside of Religion, they look upon these things only as matters of course and fashion, and accordingly they come to them. But a true Christian, he has other thoughts of it, and he comes with other affections to it, even as to such an Ordinance as he cannot well tell how to be without it. He knows, that here he shall find a supply of all his spiritual decays in the right performance of it; he shall get more evidence and assurance of God's love in Christ, and more strength and ability to serve God in his whole conversation; And this sets an edge upon his affections.

And so for Prayer, and the joint force of the whole Assembly in that performance; There is a longing for that likewise. To partake not only of, but also in the Prayers of God's people; This is a thing very desirable, for everyone to cast in their part into the common stock; you, helping together by prayer, as the Apostle Paul uses that expression, 〈 in non-Latin alphabet 〉 , 2 Cor. 1.11. There's a great efficacy in this. Thus as to all particulars, there is a longing after the public Administrations.

But for a further illustrating of this passage, it were worth the while, to consider the circumstances which David was in, when these expressions came from him; and that was in a state of banishment, and persecution, and distress. When he was now driven to and fro, and deprived of these gracious opportunities, now he thirsts and longs for them: From whence we may observe thus much, That Christians are never so sensible of the worth of the means of Grace, as at such time as they are debarred from them. Now that David was at this distance; Oh now when shall I come, &c. 1 Sam. 3.1. The word of the Lord was precious in those days; there was no open vision. Because there was no open Vision, therefore the word of God was precious; because it was rare, it was therefore esteemed. And so it is still, even to this present day.

And the reason of it is this, Because deprivation causes reflection; it makes men to set their minds on work, and to consider of the excellency of these things, which at other times they little regard, or take notice of.

This should therefore teach us to be wise for ourselves aforehand, and ere we come to such conditions of restraint as these are. Let us prize the Ordinances now, as we are likely to do then; in times of sickness, in times of banishment, in times of imprisonment, or such as these are. Oh, if ever these come upon us, then we shall be ready to wish we had taken time, whiles time had served; we shall then see our folly in former neglects; and we shall then be full of desires for the enjoyment of such opportunities; Oh let us now therefore embrace them, while God affords them, and puts them into our hands. The things are still the same in their own nature, both then and now; and therefore let us have the same hearts and affections to them. Desires of complacency will prevent desires of indigency; and the more we delight in them, the less shall we be deprived of them. And so much of the first explication of the appearance of God's Servants before him; namely, before him, in the public Ordinances here upon Earth.

The second (which we may likewise take in by way of overplus and advantage) is of appearance before God in Heaven, in the more immediate embracings of him. This is that appearance which we find mentioned in other places of Scripture; as Col. 3.4. When Christ who is our life shall appear, we also shall appear with him in glory. And 1 Joh. 3.2. We know, that when he appears, we shall be like him; for we shall see him as he is. This is another appearance, which Christian Souls do very much long for, and pant after. They desire to come to God, and they desire that God should come to them; which in effect is all one. In Rev. 22.17, The Spirit and the Bride says, come; and he that's a thirst says, come. Those whose Souls thirst for God, they desire to appear before God, as David here does. And this is the nature and disposition of all the Servants of God, they desire to be with Christ, Phil. 1.23.

This they do upon divers grounds and considerations: First, In regard of the troubles and afflictions of the world itself. In the world ye shall have trouble; our Savior he hath told it us aforehand; and it is that which experience itself does often make good. Now Christians would be freed from these; and this they are never sure of till they come to a better place. There's no rest but in the Haven; The Sea is subject to tempests and storms, which are ready continually to rise up in it. And such a Sea is the World, which till it be dissolved, there's no hope of freedom from the evils and calamities of it; And especially not for the Church and people of God. There's none commonly which have more share in the troubles of the world, than they; and therefore they have cause of all others to desire the dissolution of it, and their appearance before God thereupon.

Secondly, Corruptions and Temptations: This provokes this Desire also. As long as the servants of God are here in the world, they carry a body of sin about them, which is not wholly mortified and subdued; which they mourn and groan under, as Paul sometimes did, Oh wretched man that I am, who shall deliver me, &c. Rom. 7.24. There's the combat betwixt the Flesh and the Spirit; The good which I would do, I do not, &c. And there's the wrestling with Principalities and Powers, Satan improving Natural Corruptions. And these are tedious to a gracious heart, which are cured no other way than by this appearing; Therefore, Oh when shall I come and appear before God! When the Flesh shall be subdued to the Spirit, Nature to Grace, Corruption to the Principles of Holiness and the New Creature in us: When the God of Peace shall tread down Satan under our feet; and neither Angels, nor Principalities, nor Powers shall be able to separate us from the love of God which is in Christ. How can we blame the Servants of God for such longings and pantings as these in them, in such circumstances, and in such conditions! Surely we cannot do it. They have from hence that which does very much, and very justly put them hereupon.

Thirdly, The Vanity which is upon all these things here below, even the best things that are; and the Imperfection which is in them. There's no outward comfort which is enjoy'd, but there is somewhat annexed unto it, which does qualify and take from it one way or other; so that it is not absolute and complete here in this life.

Nay further, even Grace itself, and the good things of a better life, so far forth as they are enjoyed here, they are enjoyed but very imperfectly; and they have such mixtures together with them, as do very much diminish from them. We have Grace, but with much weakness and infirmity, both in ourselves and others. And the Communion of Saints, it is much disturbed and interrupted to us. This consists of two Branches: The Fellowship of Christians with God himself; And the Fellowship which they have one with another: And each of them in this life imperfect.

First, For that which we have with God: It is not here in its full extent, nor absolute and complete. The Servants of God, together with embracings from God, have now and then also desertions; they have peace mingled with trouble, comfort with sorrow, the joys of the Holy Ghost, with the terrors and arrows of the Almighty, now and then following upon them. But now in Heaven, and in God's presence there, there's perfect comfort, and perfect peace, and perfect joy; In his presence is fullness of joy, and at his right hand are pleasures for evermore, as the Psalmist speaks, Psal. 16.11.

Secondly, For their Communion with one another; That has also its defects; and there's a great deal of trouble in it, together with the comfort of it. There are jealousies and misconstructions, which are sometimes in the best persons; and these are grievous to the Spirits of good men, though they are willing to bear with it. Those which are strong in Grace, it is their care and endeavor, all they can to bear with the weak; but this is not without some pain and trouble in it.

Lastly, The Servants of God, they desire to appear before God in Heaven, from the relation in which they are, as the Spouse of Christ himself. A Spouse desires the completing and consummation of the marriage; This is Heaven, and appearance there to all Believers, and therefore desirable of them. Love, it is a desire of union; and this being a principal affection in all the Saints of God, it does accordingly put them upon this desire. It cannot consist with their Love to Christ, to be willing to be over-long from him.

Therefore let us judge and discern of ourselves by this Character, Whether or no are we such as have such desires as these in us? Whether or no do we love this appearing? Surely, it is much to be suspected, That the generality of men in the world are of another mind; so far from longing for it, as that they rather wish it never might be, that so they might the better go on and enjoy their sinful courses and lusts (as they hope) without disturbance. A wicked man can never say in good earnest, Oh when shall I come and appear before God! Because he shall do so too soon, and before he would, as the Devils that said Christ came to torment them before their time. Ask a Thief and Malefactor, Whether he would willingly appear before the Judge. No, I warrant you, not he; he had rather there were no Judge at all to appear before. And so is it with worldly men in regard of God, they desire rather to be hidden from him.

Now as for us, who profess ourselves to be Christians, we should be of another temper and disposition, as David was here in the Text; we should frame ourselves to this Christian desire, which was so eminent and ardent in him.

And for this purpose, labor to find ourselves to be in Covenant and Peace with God; for it is that which must lay ground hereunto. They which are not Friends with God, they will never care to appear before him, or to come into his presence. Who shall dwell with the devouring fire? Who shall dwell with the everlasting burnings? This living God, he is not for such as these to come near him: No; but those only, who are by Faith in Christ reconciled unto him; such as these have access with confidence, and only such, Eph. 3.12.

And further, Let us be always as near as may be, in an actual preparation of ourselves for it; as Spouses and Brides that wish and look for the coming of their Beloved's, and prepare for their own going unto them.

This consists in sundry Particulars: As First, In laboring to wean themselves from the world, and all these things here below. They can never heartily desire to appear before God in Heaven, who have their hearts too much set upon Earth, and the comforts of it.

Secondly, In laboring to have their lusts and corruptions mortified in them. We find those two joined together, denying ungodliness and worldly lusts, &c. and looking for that blessed hope, and the glorious appearing, &c. Tit. 2.13. And He that hath this hope in him, purifieth himself, &c. 1 Joh. 3.3.

Thirdly, By a frequent meditation of the Blessedness of our future condition. This will set an edge upon our affections indeed. What's the reason, that people are so much in love with the World? It is because their thoughts and minds do so much run out upon it, and they promise themselves great matters from it. They have enlarging fancies, and therefore they have enlarged desires answerable and suitable thereunto. The same would also be in us, as to heavenly matters, if our minds were more upon them. It would then make us impatient till we were in the full fruition of them. So much for that, which is the second Explication of this passage, and the Second General Part of the Text. And so I have done with the second Verse also of this Psalm, My soul thirsteth for God, for the living God: O when shall I come and appear before God!

SERMON III.

IN the Text itself there are two General Parts considerable. First, the insolent carriage of David's Enemies in his Affliction. And secondly, David's resenting and entertainment of this their carriage. The carriage of the Enemies, that we have in those words, They reproach me, whiles they daily say unto me, where is thy God? The entertainment of this their carriage, that we have in two Expressions, in ver. 3, 10. In the 3d. My tears, &c. in the 10th. As with a Sword, &c. I proceed.

We begin with the first General, viz. the carriage of David's Enemies; Mine Enemies reproach me, while they, &c. Wherein again we have four Particulars more. First, the nature of it, and that was Reproach. Secondly, the Expression of it, They say unto me. Thirdly, the Constancy of it, Daily or all the day long. Lastly, the Specification of it, in a scornful and opprobrious Question, Where is (now) thy God?

First, For the nature of it, it was Reproach; Mine Enemies reproach me. Reproach it is taken two manner of ways. First, for that disgrace which a Man justly brings upon himself, by his ill behavior, and so it is a just punishment: This is intended by the Apostle, where he shows, That a Minister must have a good report, lest he fall into reproach, 1 Tim. 3.7. Secondly, for that disgrace which is unjustly cast upon any one for doing his Duty, or for that which is good. And thus it is to be understood in this place, where David says, That his Enemies reproached him; they disparaged him for doing of Good, and for suffering of evil in so doing, and so reproached him. This is that which the Servants of God are subject and exposed unto, even the Reproaches of evil Men. The Enemies of God's People they are a scornful and reproachful Generation, they are such as give themselves up to an outrageous and virulent tongue, which they make use of upon all occasions against those which are good. Thus it hath always been, and so will be to the end of the World; we have divers Instances of it; thus it was in Abraham 's Family in the carriage of Ishmael to Isaac; Sarah saw the Son of Hagar the Egyptian which she had born unto Abraham mocking, which the Apostle in Gal. 4.29. calls Persecution; He which was born after the Flesh persecuted him that was born after the Spirit. Shimei reproached David, 2 Sam. 16.7. Come out, come out, thou man of Belial, &c. So Tobijah and Sanballat, and the rest of that cursed crew in Nehemiah, they reproached the Servants of God which were employ'd in the building of Jerusalem. Rabshakeh, we have a special instance in him, how he reproached Hezekiah and his People, Isa. 36.13. And Goliath, 1 Sam. 17.8, 10. He stood and reproached and defyed the Armies of Israel.

This proceeds from sundry Considerations; as first, Their Malice and Hatred, and Envy. Enemies they are ill-affected, and therefore reproach. Friendship and Love, it is full of bowels and pity, and commiseration; but Enmity it rejoices in evil, and accordingly it reproaches for it, as in Jobs seeming Friends.

Secondly, Pride and scorn. Haughtiness and height of mind, it is easily drawn forth into reproach. Now the Enemies of God's People they are very full of this; Pride compasses them about as a chain, Psal. 73.6. And, He is a proud man, speaking of the Chaldean, in Hab. 2.5.

Thirdly, Baseness and sordidness of mind. The more noble any are of a generous and magnanimous Disposition, the freer they are from reproaching: Scorn and insultation over Affliction it is the argument of a base mind: As it comes from height of Spirit in one respect, so from lowness of spirit in another. Now this is that which is eminent in wicked Men, they are very unworthy in this particular, therefore they are called 〈 in non-Latin alphabet 〉 , unreasonable and absurd men, as it is in 2 Thes. 3.3.

Lastly, Their Madness and Folly. Wicked Men would have less wickedness if they had but more wit; but they are fools as the Scripture still calls them, and so they prove. And amongst the rest in this Particular, wise Men will never reproach, because they think the case may be their own; and as they see others fall into Affliction, so it may in time happen to themselves. But Fools they are apt still to please themselves in their present condition which they think to be steadfast and immovable, and therefore are so ready to upbraid and reproach others, as here they did David.

But secondly, For the Expression of it, They say unto me. It is bad enough to think hardly of those which are good; we should have tender thoughts of God's People, especially in Trouble and Affliction, and not conclude rashly of them as many are apt to do: But especially take heed of evil speeches. Thoughts though (such as they may be) they may have evil enough in them, yet being more immediate to the Soul, they are more irresistible, and sometimes hardlier suppressed; but when they come forth into Words, they show a great deal of naughtiness indeed; evil Words they are evil Thoughts justified, and allowed and seconded; and therefore are so much the worse in that regard: Thus it was here with these Enemies, They say: their mischievous affection vented and discovered itself; their ill-will brake forth at their lips, they could not hide nor conceal it within themselves. This is the practice of many others, Psal. 50.19, 20. Thou givest thy mouth to evil, and thy tongue frameth deceit. Thou sittest and speakest against thy brother, and slanderest thine own mothers son. The Spirit of God takes notice of Men's miscarriages in this particular. Men may think that their Tongues are their own, and that they have liberty to say what they list, and that even of God's Servants themselves: But the Lord he takes notice of it, and will one day call to a reckoning for it.

They say, and they say unto me. It is not of me, but to me; they spake it to his very face, as those who were ready to justify it, and make it good, that God had forsaken him. Backbiting argues more baseness, but open reproach carries more boldness and shamelessness, and impudence in it; and this is that which David 's Enemies were guilty of here in this place, Whiles they spake unto him.

Besides, there was their malice in it, which is considerable in the end of their speeches which they tended to, (as we shall hear more hereafter.) They knew it was that which would grieve him, and trouble him, and go near to his heart as a sword in his bones, and therefore it is that they utter it. This is a further character of envious and wicked Men towards the Children of God, who labor all that may be to wound them, and afflict them, to make sad the hearts of the righteous whom God hath not made sad; and to grieve his holy Spirit in them.

This we cannot wonder at, if we do but consider whose Scholars they are, they learn it from a skillful master, and one that's well acquainted with the trade, and that is Satan himself; it is he that teaches them to reproach, and to do it with so much facility and readiness and aggravation, as for the most part they do. He is Bagnal tashon, the master of the Tongue; They are of their Father the Devil, and they will do the works of their Father, as our Savior himself has told us of them, Joh. 8.44.

Thirdly, Here's their Constancy and Perseverance in this their carriage and language, it is daily, or all the day, Col • ha-jom. It is not only for a fit and away, but it is their frequent and continual practice; it's every day, and it's all day; they begin in the morning, and they hold out still till night as unquiet persons use to do; and they begin the week with it, and so they continue till the end; he could never come into their company, or near them but he had such language from them. This is the temper and disposition of all other Enemies besides, towards the People of God.

The ground of it is this, Because it is fed and nourished in them from a malicious and corrupt heart; That which is Natural is constant, and so is reproach to wicked men; it's suitable and agreeable to their nature, and those ungodly principles which are in them, which express and vent themselves accordingly in virulent speeches. An evil spirit will never want an evil Tongue for the showing and discovering of itself; but the one is still as lasting as the other, and that is continual. There's the same reason for the frequency of wicked men in wicked discourse, as there is of godly men in good discourses. What's that which makes good Men to be so frequent and constant in Good? It is because they have a spring of Good in them; they have a new nature that issues forth gracious words from them. Even so is it also in evil Men to evil; Out of the abundance of the heart the mouth speaks.

Well, to lay all these things together, seeing this is so indeed, that enemies and wicked Men are reproachful, that they are impudent and malicious in it, and constant to it: Then first of all, let this teach us to expect it and make account of it, and not to be offended with it as some new and strange thing, as we are ready to be. For it is their nature and suitable to them, and everything in nature works according to its kind. It is no honor to them, nor shame to us; no honor to wicked Men to fasten it, no shame to good Men to endure it; the worse that any Men are, the fitter are they to be Satan's instruments in this particular; and the better that any Men are, the fitter and abler are they, as the likelier to undergo it; as David here in the Text.

Therefore we should secondly, be persuaded to fit, and prepare ourselves for it, and to arm ourselves against such persecutions as these are. That Man is not fitted to be a Christian, which is not in some sort provided for a reproach, and the scourge of an insolent Tongue, which is such as is sure always to follow and attend upon it; there's no Man that sets his face towards Heaven but shall be sure to have one or other, at some time or other, in some degree or other, to persecute him in this regard. If any one had been likely to have escaped this condition, one would have thought David should have been the Man; one that mourned for his very Enemies trouble, and fasted when they were sick; one that labored to do good for evil, and to overcome malice with kindness; and yet he could not do it, but falls into the snare of it. Mine Enemies (says he) they reproached me; David himself.

What do we speak of David? it was thus with Christ himself, of whom David was but a Type; what a man of Reproaches was he? and yet who did ever less deserve them than he did; never such a sweet spirit and disposition as the spirit of Christ, and yet he could not have a good word from those which were naught; they said all they could against him, a Glutton, a Wine-bibber, a friend of Publicans and Sinners, a Deceiver, a Blasphemer, and what not? this of Christ himself. And can it be otherwise then with those which are the Members of Christ? If they have called the Master of the House Beelzebub, how much more shall they call them of his Household? Mat. 10.25. We should therefore be armed and prepared for such conditions as these are.

How may we come to be so? I will show you how. First, By thoroughly considering and digesting this Example of Christ, Rom. 15.3. The reproaches of them that reproached thee fell on me. Let us look to Jesus the Author and Finisher of our Faith, who despised the shame, &c. Let us consider him who endured the contradiction of sinners against himself, lest we be wearied and faint in our minds. We are ready to think much sometimes to suffer an ill word for a good cause, a nickname or slander, &c. But let us consider with ourselves how many Christ has endured before us, what railings and revilings, and reproaches were cast upon him. Let us go forth therefore unto him, bearing his reproach, as we find that Expression used, in Hebr. 13.13.

Secondly, Let us consider the benefit that follows upon it: We are not the worse but the better for it if we duly attend it; as it is in 1 Pet. 4.14. If ye be reproached for the name of Christ, happy are ye, for the spirit of God and of glory resteth upon you, &c. So Mat. 5.11. Blessed are ye when men shall revile you and say all manner of evil against you falsely for my sake, rejoice and be exceeding glad, for great is your reward in Heaven; for so they persecuted the Prophets that were before you. There's a blessed recompense which attends upon a reproached Christian, and a reward which is laid up for him in Heaven, to make it up to him. The more ignominy and disgrace here, the greater Honor and Glory hereafter in another World, as consequent upon it.

Namely, as it is here promised in these Circumstances, when it shall be falsely and for the name of Christ; which does properly approprinate it to us. For a man simply to be evil spoken of, that has no commendation in it, but to be evil spoken of falsely, and for the doing of good. It is Innocency which is the best shield against reproach. When a man shall be ill spoken of abroad, and be ill spoken of also at home in his own heart; when report without shall concur with Conscience within: then it is very sad and grievous indeed; but where it is otherwise, there it is glorious. When a Man shall be evil spoken of not only in Good, but for Good, this is a Princely thing indeed, and has great reward belonging unto it.

This was that which encouraged Moses in Heb. 11.26. He esteemed the reproach of Christ greater riches than the Treasures of Egypt. Why? For he had respect to the recompense of the reward. And so it may any other besides: they shall be no losers by it, but shall gain by it in many respects.

Thirdly, Let us consider what they are which do reproach. Vitium est honorem, &c. it is the part of base Men to make others as base as themselves; and the worse themselves are the better commonly are those whom their Reproaches are fastened upon, and so not to be regarded.

Lastly, Let us learn to give up our Names to God himself. A good Name is a thing much to be esteemed of, but it is not too good to be parted withal for God, when he shall require it, no more than life itself: We should therefore learn not to stand upon it in such cases, we should veil all to him, even that which is dearest to us; we should preserve a good Name by Innocency, but never think to preserve it by miscarriage. It is better to be evil spoken of for goodness, than to be well spoken of for doing amiss; or for omitting to do that good which is our duty, and is required of us to be done by us. And it is better that we should suffer in our reputation, than that God himself should suffer in his Glory; as he would do, if to save our credit we shall neglect to do our duty. But so much also for that.

The fourth and last Particular which is to be considered of us in this first General, is the Specification of this Reproach in the opprobrious and contumelious question which these Enemies put here to David, Where is now thy God? And there are two things here further considerable. First, The Foundation of the Question, though by them misapplied and misimprov'd. And secondly, The Question itself, which they do here put unto him.

First, We may take notice of the Foundation of it; and that was God's Temporary Desertion and forsaking of David for a while, by giving him up to the will of his Enemies. This is that which the Lord is pleased sometimes to do, in regard of outward assistance and protection of them: He conceals and hides himself from them, Isa. 45.15. Verily, thou art a God that hidest thyself, O God of Israel, &c. So Job 13.24. Why hidest thou thy face from me, and holdst me for thine enemy? And Psal. 13.1. How long wilt thou forget me, O Lord! How long wilt thou hide thy face from me? God is sometimes as if he were not to be found, as if his People had no God at all with them.

And he is very wise in such Dispensations, sometimes to punish security, and carnal confidence, and relying upon means; that they may see that they stand not by themselves, but by his supportment; sometimes, that they may the more look after him, and repair and have recourse unto him; and sometimes likewise to harden their Enemies, and by making them more secure to be near to ruin.

Therefore we may take notice of it, as a thing which sometimes falls out, that accordingly we may provide for it; there was somewhat as a Foundation which these Enemies built upon in reproaching.

But this Conclusion was misapplied, and misimproved by them: They concluded that God did not own David, because he did not now actually and at the present appear for him. This is the Disposition still of Men of the World, to judge of God's presence with his People according to external Events, either good or bad happening unto them. If God do not prosper them in the World, do not defend them, and keep them from outward evils, that then he is no God at all. This is the arguing and reasoning for the most part of carnal Men.

The Reason of it is this, Because they are led and carried by sense, and ignorant of the Mysteries of Providence. Those that know anything in Providence, and in the manner of God's dealing with his People, they know that it is his usual manner to work oftentimes by Contraries; and to be really most with his People when he seems to be absent from them, to vouchsafe them the comforts of his Spirit when he denies them outward Comforts; and to be secretly present with them, when he seems to be a stranger to them. But these Enemies they understood not this Mystery, and therefore it was that they argued and reason'd so foolishly, as here they did; which is the manner of all others like them.

That which lies upon us from this Observation, is to endeavor all we can to continue them from our own Experience, as David here did. It had been a miserable thing indeed if it had been so as these people thought and supposed, that David had had no God at all to comfort him, and to support him, and to stand by him in this his present affliction; but David knew well enough that that was otherwise, and so do all God's Servants besides; they know that God is still where he was, even in their worst and saddest conditions.

And therefore they may rather retort it upon their Enemies themselves; and may question how it is with them; Whether they have interest in God, when his hand lies heavy upon them? Sure it is, they shall not be able to find help and comfort from him at such times as these are. But howsoever in times of welfare and prosperity they may be then lively and jocund, yet in times of trouble and affliction they shall be dejected and all a-mort: But that for the Foundation of this Question which is here moved by David's Enemies.

The next thing is the Question itself, which they ground upon this Foundation, and that is Where is now thy God? which according to either part of the Relation, on David's part, or on God's, hath a double force with it: First, Where is now thy God? that is, Where is the God that thou so much standst for? Or secondly, Where is now thy God? that is, Where is the God that stands so much for thee? According to the former Emphasis, so these Enemies from David's Affliction take an occasion to blemish his Religion; according to the latter Emphasis, so these Enemies from the same Affliction take an occasion to weaken his Faith.

First, To take it in the first notion, Where is now thy God? i. e. Where is the God that thou so much standest for? These Enemies labor hereupon to blemish Religion itself, as a poor and empty business. This is the manner of wicked People from the lowness of God's Children in their condition to argue the badness of their Profession, and of the Cause itself which they undertake; as if they should have said, You which are such a precise fellow, such a godly and holy man as you take yourself to be, what do you now get by your Godliness, and your Holiness, and your Preciseness, &c? will it now stand you in any stead as things go with you? This is the desperateness of a wicked and malicious spirit, to take all occasions that may be of disparaging both Religion itself, and all those which are the Professors of it. For so both (as I conceive) are included in this opprobrious Question, and that according to this first Explication and Emphasis which we now put upon it: They both question the Truth of Religion which was professed by David; and they likewise question the truth of David in his Profession of it; they would make both Religion a Fancy, and David an Hypocrite.

First, They would from this Consideration make Religion to be a mere Fancy, and to have no substance or reality in it. They set their mouth against Heaven, Psal. 73.9. They have said, it is in vain to serve God; and what profit is it that we have kept his Ordinance? &c. Mal. 3.13, 14. Thus their words have been stout against the Lord, as it is there expressed. So what is the Almighty that we should serve him? Job 21.15. This is the plot of the wicked Atheists to make Religion and Godliness itself of no account in the World. Thou wast one that went much to the Tabernacle, and drew a great company along with thee: A great frequenter of the Ordinances, and the public Worship and Service of God; what's become of all this now? Why mightest thou not have been as well if thou hadst sat at home, and never made this ado?

This is the Disposition of wicked Men to reproach Religion most, because they hate Religion most. That which is most in their hearts it is answerably first in their mouths; they speak that which is uppermost. Their chiefest aim and desire is, That Religion and Godliness might be blasted, and therefore they fasten upon these in their reproaches and contumelious speeches. They could wish there were no God at all; and therefore they ask, where he is? as one (who if they could help it) should not be at all indeed. As they live without God in the world, so if they could, they would drive him out of it.

The Use which we are to make of this Point, is so much the more to strengthen ourselves. The more wicked men lay at Religion, and would weaken the esteem of it; the more should we be confirmed in it, and settled in the embracement of it. We should labor to get a sound judgment and apprehension of the things of God, and learn to see the beauty, and excellency, and reality of them. We should study the great Mysteries of Godliness, and especially of Providential Dispensations; that which David himself was once at another time so puzzled withal, in Psal. 73.16, &c. We should take heed of consining Godliness to outward Prosperity, or abstracting it from an Afflicted condition; but be rather settled in that great Maxim of Scripture and Spiritual Wisdom, That all things fall alike to all here in this life: and that there is one event both to the just, and to the unjust: Otherwise we shall ever and anon be tottering and wavering in the Profession of our Faith.

And especially, let us labor to get Religion wrought into our hearts, and to have the power of it upon our Consciences: To be in us as a new nature (as it is in everyone in whom it is to purpose), and then it will not be easily forsaken or questioned by us. When men have Religion only in the brain, and in the notion, and in a speculative manner, then they are easily upon any occasion driven from it: But when it once gets into their affections, and is settled and rooted in their hearts, and their inmost spirits; then they will no more call it into question, than they do anything of Nature itself: Then those things which others dispute against, they will be able to assert and to affirm from the sense and feeling of them in themselves, which they can never be beaten off from. And that's one thing here implied, They question the Truth of Religion which was professed by David.

But secondly, They question also the Truth of David in this his Profession of Religion; make him an Hypocrite: It is not, Where is God? but, Where is thy God? the God whom thou so much pretendest to, as being a servant to him. Because he was full of Affliction therefore they would make him to be void of Grace. Here was another corrupt reasoning in them, but it is that which the world is very commonly subject unto. They are full of such kind of Conclusions as these are, as we may see in Job 's Friends, and other men.

Therefore we should learn to be armed against them; to make our calling and election sure to ourselves upon better Principles and Grounds than the World, or the Comforts of it; from whence we may be able to stand against such assaults as these are. And know, That Afflictions are so far from being an Argument against Religion, and a state in Grace; as that rather in some cases and circumstances they are an argument for it; because, Whom the Lord loveth he chasteneth, and scourgeth every son that he receiveth, as it is in Heb. 12.6, &c. That's the first emphasis of this Question, Where is now thy God? i. e. Where is the God that thou so much standest for?

Secondly, Where is now thy God, i. e. Where is the God that stands so much for thee? A weakening of David 's faith; This is that which these wicked persons labored to do, even to bring David out of conceit with God, and to think that he had now quite forsaken him, and cast him off. Here was not only their corrupt reasoning and arguing, which we touched upon before; but also their base and malicious intention; for they did this to vex David, and to disquiet him, as it proved in the event. Where's the God that you have made account of all this while, and whom you thought to have been so gracious to you? This is still the desire of the Enemy, to weaken the Faith and Comfort of the Church. Thus Rabshakeh to Hezekiah, Isa. 36.14. Let not Hezekiah deceive you. Thus the Jews that crucified our blessed Savior, If thou beest the Son of God, come down from the Cross. Thus Job 's Wife to him, Curse God and die; as who should say, Thou shalt be never the better for him.

The ground of this Practice in them is, First, Because wicked men desire to do the Children of God the greatest harm that possibly they can. Now there's no greater mischief than this, the robbing them of their spiritual Comfort, and assurance of God's favor towards them.

Secondly, The Enemies desire to disarm the people of God of that which may be their best Weapon and which may do them most service. Now this is is their confidence in God; This is the victory whereby we overcome the world, even our faith, 1 Joh. 5 4.

Thirdly, The Enemies of the Church they are acted by Satan himself, and are Instruments of his impow'ring: Now this is his principal business, to weaken God's children's faith, and to possess them with doubtings and scruples of God's love and favor towards them; which these also do from him.

Let this then be a warning to all men, to take heed of this course and practice; we should all labor in our places to b helpers of the joy of God's people, 2 Cor. 1. ult. and take heed of being hinderers of it. Take heed of adding to their grief, and of blasting of their spiritual comfort. This is the work of Satan himself properly, and of his Instruments; and accordingly men may judge of themselves as they find this to be in them, as it was here in these wicked men.

And so now I have done with the First General part of the Text, which is the insolent carriage of David's Enemies towards him in his Affliction; They reproached me while they say, &c. Where is thy God?

The Second is David's resenting, or entertainment of this their carriage, which is with a great deal of holy grief and impatience, and indignation, laid down in two expressions, in the third verse, and in the tenth; in the third verse, My tears have been my meat day and night. And in the tenth verse, As a sword or killing in my bones. There are two things which we may here pertinently take notice of: The one is the Principal Notion; And the other is the Emphatical Expressions of this Notion to us here in the Text.

First, For the Principal Notion; This is that which is here signified to us, how grievous to the hearts of God's people the reproaches of wicked men are, and ought to be upon such occasions; so grievous, as to fetch tears from them, and to pain them at the very heart: My tears (from hence) have been my meat day and night; and as a sword in my bones, &c.

This there is very great cause and ground for, why David was so troubled with these reproaches; and why all godly men whatsoever ought in like manner to be troubled at them where they meet with them.

First, As for the Dishonor that hereby redounds to God. There's nothing can go nearer to the heart of a godly man indeed, than that dishonor which is done to Him. Thorough teaching of the Law, dishonorest thou God? For the Name of God is blasphemed among the Gentiles, &c. Rom. 2.24. There's a great emphasis laid upon that. Now here in this business of Reproach, there was a great reflection upon God, and upon his Honor, in sundry regards, as may be observed by us.

First, It was a questioning of his Truth. Where is now your God? It is as much as, Where are now his Promises, and the gracious tenders which he hath made of the protection and preservation of his People? It is true, God hath said this for them; but where is he now to fulfil it, and to make it good? This is a great dishonor to God, when his Truth shall be called in question by any. He hath magnified his word above all his Name. As men count it a dishonor amongst men. But now in these words, Where is your God? there is as much as this signified to us, as if God were not so True and Faithful as he pretended himself to be.

Secondly, It was a questioning of his Goodness. That's another Attribute in God, The Lord Gracious and Merciful, &c. But now, Where is your God? is as much as, Where is now that Love, and Bowels, and tenderness of Affection, which he hath always been so famous for towards you?

Thirdly, It was a questioning of his Power. Where is now your God? It was as much as, Where is his Strength, and Might, and Ability for you? As Moses makes it an Argument to God when he prays for the people, What will the Heathen say? That the Lord could not deliver his people, &c. And so Rabshakeh sets it, in Isa. 37.10. Let not thy God in whom thou trustest, deceive thee.

Fourthly, It was a questioning of his Constancy and Unchangeableness; as if he were slight and uncertain in his Love, and left those who were his best friends, when they stood most in need of him; that he was for them today, tomorrow against them.

Lastly, It was a questioning of his Justice, and indignation against sin and sinful men; as if he favored and allowed such a company of wretches as they were, and afflicted rather an innocent person, such as David himself was. In all these particulars did this their question redound to God's dishonor; and so was grievous in that respect.

Secondly, As it was a discouragement to the rest of God's people, to wit, the weak amongst them; as you know, when Goliath defied the Armies of Israel, the people were troubled. And so such reproaches as these do much dishearten well-affected persons, which the Enemy knows well enough, and therefore does it on purpose, as Rabshakeh there in Isa. 36.11, 12, 13. This is very grievous to a good man to have any discouraged from owning of God's way from such reproaches. We should be very tenderly affected when good people are anything disheartened; especially who are of more tender spirits.

Thirdly, As it was an heartening to the Enemy, and others which were ill affected. Oh this now flushes them, and nourishes them in their sinful compliance! This, it makes them further to insult and triumph, and lift up their heads. Evil communication corrupts good manners. And this is also a great grief and trouble to any that have the work of God in them.

Lastly, As it was a scandal to Religion, as if there were no such great matter in that, as men conceived and apprehended to be. There's nothing which goes nearer to a good Christian, than the reproach of Christianity itself, and the bringing of an ill report upon the ways of Godliness. What, do ye ask me what ails me? and ye have taken away my gods? says Micah concerning his Idols, Judge. 18.24. And how much more may a Christian say so of the true God, to those which ask this question in the Text, Where is thy God? As Mary Magdalene in the Gospel that stood weeping, Why weepest thou? why, They have taken away my Lord, and I know not where they have laid him. The more that any man loves a thing, the less can he endure to be reproached, and upbraided, and hit in the teeth with it; and so here.

Therefore let us from hence take a discovery of ourselves what we are. How do we stand affected upon such occasions as these are? Can we suffer God to be dishonored? Can we endure our Brethren to be discouraged? Can we be content to have our Enemies heartened? Can we be patient to have Religion disgraced? Let us examine and search our zeal in these particulars, &c. And especially comparing it with our zeal in other matters, our own Cause, our own Interest, our own Honor, our own Advantage; If we can be zealous and quickly moved here, and in the other case little or nothing affected, it is an argument that all is not so as it should be with us, &c.

And so much may be spoken of the First thing propounded in these passages, viz. The Principal Notion which is here intended and exhibited to us, namely, How grievous to the hearts of God's people the reproaches of wicked men are, and ought to be upon such occasions as were here administered to David, &c.

The Second is the Emphaticalness of the Expressions, My tears have been my meat, &c. And as a sword in my bones.

First, My tears have been my meat, &c. There are two things in this expression: First, It signifies how great his present grief was, as that he took delight in nothing else. That grief which swallows all other comfort, is great grief: And so was this; he had no other meat but this; Thou feedest them with the bread of tears, &c. Psal. 80.5.

Secondly, It signifies how pleasing this sad humor was to him: As melancholy persons delight in their melancholy, it is meat and drink unto them; so was this sadness now in a manner to David; and he was refreshed by weeping, which does lessen and allay grief.

The Second expression is, As a sword, or killing; Re-retsach, so some read the words. What do we learn from this, viz.

That the reproach of God's people in the language of God's Spirit, is Murder; is killing in my bones, &c.

There are words which are sharp as swords, as the Psalmist speaks, Psal. 55.21, As drawn swords, &c. Psal. 59.7, Swords are in their lips, &c. Psal. 64.3, Who whet their tongue like a sword, &c. So Prov. 12.18, There is that speaketh like the piercings of a sword; but the tongue of the wise is health. So Mat. 5.22, He that calls his brother fool, &c. this is called killing for two reasons:

First, Because the Law of God is spiritual; He that hateth his brother, is a Murderer, 1 Joh. 3.15, &c.

Secondly, In regard of the effect which sometimes it produceth; sometimes it kills indeed.

This should (for the Use of it) teach us to take heed of it. There are many who make no Conscience in this particular: Come, let us smite him with the tongue, Jer. 18.18. Well, let all such look to it; However they may count of it, God reckons it no better than killing: And therefore as they would think of that, let them think of this, &c.

So much for that: And so I have done also with the Second General in the Text, which is David's entertainment of his Enemies insolent carriage, namely, with grief and indignation; My tears, &c. And as a sword, &c.

And so much for the third and tenth Verses of this Psalm.

SERMON IV.

IN the Text itself there are two General Parts observable: First, The Happiness of David's former Condition. Secondly, The Impression which the recalling of it at present made upon him. The Happiness of his Condition; that we have in those words, For I had gone with the multitude, I went, &c. The Impression which the remembrance of it at present made upon him, in these, When I remember, &c.

We begin with the first, viz. The Happiness of David's former and by-past Condition: And this is expressed unto us in three particulars: First, From the greatness of his Company, I had gone with the multitude. Secondly, From the place of his resort, I went with them to the House of God. Thirdly, From the nature of their employment, With the voice of joy and praise, &c.

For the first: This was a great comfort to David in his former condition, the store of Company and Society which he had with him, He had gone with the multitude. Multitude is not always an advantage; nor to go with them is not always a commendation: But to David here it was both, and so it was accounted of by him, when he considers and reflects upon it, that he had many to bear him company, and to attend upon him; that he had a large and a populous train, suitable to the state and condition in which he was, and that rank which God had placed him it; that he had those that owned him, and clave unto him, and associated with him. This was some kind of comfort and contentment unto him; for which reason he makes mention here of in. Company (if it be that which is good, as this of David's here was, as appears by the close of the Verse), it is a very blessed and comfortable accommodation in sundry respects: First, As it is an Exercise of men's faculties, and the powers and abilities of the Mind. God has made man a sociable and communicative Creature, and fit for converse; Now accordingly in Company and Society are these faculties improved, which otherwise in a more solitary condition flag, and molder away.

Secondly, It is a fence against danger, and a preservative from sadness and various temptations. In Eccles. 4.10. Woe unto him that is alone when he falleth, for he hath not another to help him. Again, Prov. 11.14. In the multitude of Counselors there is safety. Many eyes, they see more than one; and many hands, they make the work so much the lighter. And the glory and strength of a Prince, it is in the multitude of his people, as Solomon tells us, Prov. 14.28.

Thirdly, An opportunity of doing more good; There's that also in the multitude. The more that men converse with, the more occasions have they and usefulness of further improvement. There is further matter of ground and profitableness afforded unto them, which in solitariness and paucity is denied. These and the like advantages and accommodations are considerable in multitude, and fullness of converse.

Therefore those which live in such places as these of concourse, and frequency, and society, they are accordingly to make use of them, to acknowledge God's goodness to them; and to improve such opportunities as these are to the best advantage; not for temporals only, but spirituals. That's one expression of the Happiness of David's former condition, I had gone with the multitude.

The second (which is more considerable) is the place of his resort, I went with them to the House of God. Which passage is considerable of us two manner of ways: First, As David's Practice, and as that which was done by him. Secondly, As David's Priviledg, and as that which was vouchsafed or done unto him.

First, Take it as his Practice, and as that which was done by him, I went with them to the House of God. By the House of God we are here to understand the Tabernacle, and the Place, of the Public Worship of God, which was in use in those days; This was that which David went to, and this was God's House. And that which answers it now, is the several Congregations of God's people, under several Pastors, where the means of Salvation are set up, and the Ordinances publicly administered. These together, with that of former times, are very properly called, The House of God. And therefore we find this expression in Scripture, so often applied to this purpose; as Psal. 26.8. Lord, I have loved the Habitation of thy House, and the place where thine honor dwelleth. Psal. 84.4. Blessed are they that dwell in thy House, &c. Psal. 122.1. Let us go into the House of the Lord. Because here God will be found, here he manifests and reveals himself, here he lays up his Treasures and Jewels, here he gives us sweet entertainment, as men are wont to do in their Houses; therefore are such places as these denominated by this expression.

As for the thing itself which is here declared, David frequented the place of the public Assemblies of God's people, and of the public Worship of God. And there are two things here intimated about it: First, That he went himself, I went to the House of God. Secondly, That he took the multitude along with him, or he bare them company in it, I went with them; namely, the multitude which he had spoke of before.

First, Here was his own address, he went himself. David, he made Conscience of frequenting the public Assemblies, of going to the House of God. This is one thing which is here implied; and it is signified as his Practice in divers other places of the Psalms. While he had these opportunities afforded him, he did not neglect them, but did very readily and cheerfully close with them▪ which is likewise the care and practice of every godly man besides. It is the same that David 's here was.

And that upon these considerations: First, The Excellency and Glory of the Ordinances, which are there dispenc'd. What's that which makes people throng to places where there are sights to be seen? It is, because they are taken with such things as those are, and apprehend some delightfulness in them. Even so doth a gracious heart in these Divine Dispensations. There's Power, and Glory, and Beauty in them, for which they are desirable, Psal. 27.4. & Psal. 63.2. All the Ordinances of God, they have a luster and splendor. The Word of God preached, it is the Power of God to Salvation, it is the laying open of the Riches of Christ, it is the Ministry of Reconciliation, as the Scripture sometimes expresses it. The Sacraments, they are Crystalline Glasses, which do represent Christ unto us in all his Graces, and Excellences, and Privileges. They are the Seals of the Covenant of Grace, and the Conveyances of Spiritual strength and establishment to us, in the right participation of them. And so of all the rest; There's not an Ordinance in the Church, but it is beautiful, and therefore desirable.

Secondly, The Necessity which a gracious heart finds of these things. Those things which are but delightful only, they are such as may sometimes be spared, and a man may do well enough without them: But those things which are absolutely necessary, we cannot want them with any patience. Why, this is the case now with the public Ordinances to a gracious Soul; It knows not how to be well without them, as such things which it lives upon; and therefore sometimes expressed by necessary Food, without which men cannot subsist. Look then, as people are carried to the Markets, and places of provision, where there's food and sustenance to be had for their bodily nourishment. In like manner are the Servants of God carried to the places of the Ordinances for the Good of their Souls.

Therefore this shows us, what to think of those which are contrarily affected. There are many that care not how seldom they come to such places as these are; have no love nor affection at all to them, nor pleasure or delight in them; had rather be anywhere than in the Congregations of God's people, and in such Assemblies as these are; they are a burden, and tediousness to them: And from hence do rather sometimes divert to places of a quite contrary nature. They go not to the House of God, but rather to the Synagogue of Satan; to places of corruption, and temptation, and vanity, and sinful allurements, which they prefer a great deal before such places as these. Go where they may feed their Lusts, rather than feed their Souls; and where they may rather increase sin in them, than extinguish it, and put it away from them, or be instructed so to do. Well, such as these, they have a better Lesson here taught them by David; He went to the House of God.

He went: And how did he go? Not carelessly, and hand over head, he cared not how; but with due attention and regard: That's implied in the word in the Text, Adaddem, which signifies properly a leisurable going, step by step; Its used but once more in all the Bible, and that's of Hezekiah, Isa. 38.15. The going of one that considered whither he went. Thus are we to go to God's House; Take heed to thy foot, when thou enterest into the House of God, Eccles. 5.1. There are many that come to such places as these, as if they were going to a Play-house, without any heedfulness or preparation at all. But David did not do so: No more are we to do neither: But with caution, and advice, and deliberation; casting away from us our lusts and vile affections; emptying ourselves of our vain thoughts, and worldly and secular cogitations; quickening ourselves with gracious and holy desires. In this manner should our going be to the Divine Ordinances; and so was David's, he went thus. That for his own Address of himself.

Secondly, As he went thither himself; so he likewise took others along with him; He had gone with the multitude; he went with them to the House of the Lord. David is here considerable of us under a double capacity; 1. As a Magistrate; and 2. As a Master of a Family; and in each consideration or relation it was very remarkable in him, that he went to the House of God with them.

First, Take him as a Magistrate. He did not only serve God himself, but take care that his People should do so to; he had regard to the Multitude. This is that which Magistrates and those which are in places of public Government ought especially to be careful of; as to serve God themselves in their own persons, so to promote the same service of God in other People committed unto them. Thus the godly Magistrates have done in former Ages, not only David but divers others besides, Asa, Jehoshaphat, Hezekiah, Josiah, Nehemiah, &c. As it was their care to be good themselves, so that others might be good with them, at least, that they should attend upon those means which conduced thereunto. And there's the same care and endeavor required still upon the same account and consideration. There's as much occasion now in regard of Men's backwardness and averseness; and there's as much necessity now in regard of Men's welfare and eternal Salvation concerned in it. Therefore those whom it belongs unto should be mindful of it. As for the inward acts of Religion Authority reaches not to them, at least immediately; we cannot make Men to believe and to repent, &c. But for the outward acts that it does; It may make Men to come to the Ordinances, to attend upon the means of Salvation, to go to the House of God where such things are dispensed: And so did David here for his particular, he drive others before him hereunto as well as went himself; He went with them to the house of God. And this he did as a Magistrate.

Secondly, As a Master of a Family; we may consider him also in that Capacity: So he went with his Children and Servants, and Domestical Relations thither also. Thus it becomes all others to do, to take care that those who in such places belong unto them do mind Religion likewise, and frequent the public Assemblies. As Joshua, I and my House, we will serve the Lord. And David, I will walk in my House with a perfect way, in Psal. 101.2.

The Reason of it is this; Because their Souls are of worth, and precious, and such as they are entrusted withal; and for this purpose such Exhortations in Scripture are multiplied upon them; they are in a manner parts of themselves, and so to be taken in with themselves in such performances. David, he was herein a good Pattern of a good Governor both of State and Family.

And further, which we may take in with it; Here was the Order and Comeliness of it also, I went with them to the House of God. With them, not only in a conjunction of Duty, as going to the same place, and to the same Performances, but with them also in a Conjunction of Company, as going together, and at the same time. There was the decency of a Religious Train.

The contrary hereunto is that which oftentimes takes place in the World, both as to the substance and also the circumstance. For the Substance; How many Families are there, where Religion is not at all regarded or looked after by the Governors of them? How many are there that are very indifferent whether those that belong unto them go to the House of God, or no? or partake of any means of Salvation for the good of their Souls?

If the thing itself be in some fashion regarded, yet in the mean time with how much disorder and confusion? the Husband goes one way, the Wife another; the Parents one way, the Children another; the Masters and Mistresses one way, another way the Servants; from whence neither can be accountable to the other, nor yet benefited by the other. The Practice of this holy Man was otherwise, I went with them to the House of God; all of us to the same Performances, and near upon (as might with convenience) about the same time.

Again further we may look upon David not only in the forenamed Relations of a good Magistrate and Master of a Family, but likewise, which we may add hereunto, of a good Neighbor also, or Friend; and so he invited and drew on others to the House of God with him. Where others went before him, he followed them, and went with the Multitude; where others staid behind, he drew them on and carried the Multitude along with him; and so he did two Duties at once, which are both of them observable of ourselves.

First, He took the advantage of a Godly and Religious Example: when he saw multitudes of People with their Faces towards Zion, he struck in with them for one to make up their number, and went with them. As in Psal. 122.1. I was glad when they said unto me, Let us go to the House of the Lord. A gracious Heart closes with gracious Opportunities, follows gracious Patterns, and is led by gracious Allurements which are propounded unto it, not for Company only, but in it too.

And so it should be with us: We see how it is with us in other matters; People are there too much led by Example, and the Copies which are set before them; where they see multitudes going to evil places, they will too often set in with them there, as I hinted before. Yea but this is forbidden unto them, Thou shalt not follow a multitude to do evil, Exod. 23.2. but in good as much as may be. He went to the House of God in company, Psal. 55.14. and the more here so much the better. The zeal and forwardness of others should provoke us; and we should think much to stay behind them in these respects. Who are these that fly as a cloud, and as the Doves to their windows? in Isa. 60.8. It is a comfortable sight to see many going together in such troops as these. And so did David here think it whiles he himself conforms unto it. That's one thing here observable in him; he took the advantage of good examples which were set before him, and whiles others went, he would go also.

Secondly, He took the advantage of a good and pious Inclination: Where he saw others anything disposed to Religion, he endeavored as much as might be to forward it and promote it in them; and so did not only go along with them, but carried them on together with himself. He advanced Religion in his Society, and mutual converse as another thing commendable in them.

And so again it should be with us likewise; there are enough which are corrupters of others, and diverters of them from good ways, and performances, and opportunities; we should further, and put them forward all we can, as having more encouragement for it, and greater reward. And so much may be spoken of this Passage in the first notion of it, as it represents to us David's Practice, and that which was done by him, I went with them to the House of God.

The second is as it exhibits his Priviledg, and that which was done to him in the Accommodations bestowed upon him, I went with them to the House of the Lord: He speaks of it as a mercy which then he enjoyed, but now was deprived of; and so would hereby signify unto us, what a great mercy this indeed is: It is a very great blessing and mercy which God vouchsafes to any People, or Persons, when they may go to the House of the Lord, and partake of public Spiritual Opportunities for the good of their Souls. This is the scope and drift of this passage as it lies here before us in the Text.

Thus it is, and will appear to be so upon these Considerations. First, From the Presence of God in a special manner in these Assemblies; Where two or three are gathered together in my Name, there am I in the midst amongst them, Mat. 18.20. And in ver. 2. of this Psalm, it's called, An appearing before God, as who is there especially present. Now to have God to draw nigh unto us in all we call upon him for, how great a mercy is it? This is no other than the House of God and the gate of Heaven.

Secondly, The Presence of Angels, those blessed and glorious Spirits; this is also in the House of God. The Mysteries of the Gospel, they are such things as the Angels themselves desire to pry into, 1 Pet. 1.12. And to Principalities and Powers is made known by the Church the manifold wisdom of God, Ephes. 3.10. Now because they take delight in the Mysteries, they do accordingly take delight in the Assemblies, where these Mysteries are dispenst; they love to be present amongst us in the dispensing of them; for which cause, as we should be so much the more circumspect whiles we are here, so desirous also to come hither.

Thirdly, The Presence of the Saints and the People of God. It is a mercy in this respect also, to enjoy the Company of so many gracious persons, who do mutually communicate their Spirits one to another; there's a confluence of Grace and Spiritual strength: As in a Burning-glass where there's a meeting of divers beams in one point, it strengthens the heat and inflames, even so also is it here.

Well, seeing this is so, that the going to God's House is a mercy, and so great a privilege, as we have shewn, let us therefore our selves acknowledge it, and bless God for it when we enjoy it. Every privilege being enjoyed calls for Thankfulness, and so this amongst the rest from ourselves: We should praise God for such blessed opportunities as these are which are now afforded unto us; that we may come with so much freedom and liberty to these public Assemblies, as this day we now do; that this House is open to us, and we also suffered to come unto it; neither hindered by the violence of War, nor by the restraints of Pestilence; but that we may come to it, and likewise enter into it; then when we come, neither detained, nor yet excluded; What a great mercy and favor is this! We are sensible sometime of others mercies, how much more does it concern us to be sensible and apprehensive of these, and accordingly to bless God for them!

And further, secondly, so to handle the matter as that they may be still continued to us. For these are such as are movable from us if we look not better to it. They were so to David at this present time, when he now made mention of them, let us take heed they be not so to us; and for this purpose make the more of them now whiles we enjoy them. Let us prize the Ordinances and means of Grace in the several kinds and distributions of them, and the more eagerly attend upon them. There's nothing which does more secure and enlarge mercies to us than Thankfulness with faithful improvement, which therefore we should endeavor after in this Particular.

The third is the nature and quality of their Employment when they were there; With the voice of joy and praise, with the multitude of them that kept holy-day. It is not always the multitude of the Persons with whom we converse which is considerable in us; nor yet is it always the quality of the place which we converse with them in; But the work and business which we are employ'd in them when we are together. And this is now further added by David, With the voice of joy and praise, &c.

We see here first, what's the proper work of such Assemblies as these in general; Namely, holy and spiritual performances. This is the business belonging to God's House, and which is to be done by us in it. Holiness becometh thine House, O Lord, forever, Psal. 93.5. When we come to the Congregations of God's people, we should be exercised in such kind of Duties as are proper and pertinent to them, such as Blessing and Praising of God, and rejoicing in a Spiritual manner before him. Thus Psal. 84.4. Blessed are they that dwell in thine house, they shall be still praising thee, Selah. They shall be so from the condition of the place putting them upon it, and they shall be so also from their own disposition and gracious affection inclining them to it; the work of Praise shall be their employment.

2. There are two things which we are accordingly taught from this Observation. First, we should therefore delight in such places as these are, I mean in our Assemblings in them; we should love the Assemblies of the Saints, and the Congregations of the people of God; not only for the dignity of the persons with whom we there converse, but likewise for the excellency of the Duties which we are conversant in. Take it in other places, which a great many frequent in the world; and what shall we find there which may entice us to them? Surely nothing at all, but rather the contrary. For as the persons that remain in them, are vain, and loose, and unsavory; so the Actions which they are employed about, are wicked, and scandalous, and abominable; swearing, and gaming, and drinking, and such as these; The voice of ranting, and roaring, and blaspheming, and such-like practices. What sober and well-ordered person would not think himself almost in Hell, whiles he were thus employ'd, and amongst such Company. Oh but now in the public Assemblies, here's a great deal of sweet and comfortable employment which betters the heart of a Christian, and brings his Soul into a gracious frame; Here's the voice of joy and praise, and Company suitable hereunto likewise, The multitude of them that keep holy-day.

Secondly, We are taught also from hence, How to employ ourselves when we come to these Assemblies; namely, In such Duties and Performances as are proper and agreeable hereunto. For although these Actions now mentioned, are works in themselves belonging to these Meetings; yet notwithstanding, all which address themselves to them are not accordingly employed in them. There are many which come to the House of God, and are little conversant in the businesses of it; but rather in somewhat else; They do not mind nor intend those Actions which are required of them in it. Yea, but now David, he was careful to do so; as he went to the House of God in regard of the Place, so he was employ'd in Joy and Praise, in regard of the Performances: So should we be likewise; we should not come hither, to sleep, to gaze, to talk, to disturb both ourselves and others; but we should come as applying ourselves to the work and business of the time and place, With the voice of joy and praise; as the multitude of those that keep holy-day, as it is here expressed.

And when it is said here, With the voice, &c. we may not take it with the voice only; as if that were enough by itself, in these Performances: No, but with voice and heart together: O God, my heart is fixed, my heart is fixed; I will sing and give praise: Awake up my glory; awake Psaltery and Harp; I myself will awake right early, says David in another place, Psal. 57.7, 8. My self, that is, my mind; this must be awake in such Performances, and is not exempted, but rather included in these expressions. That's one thing, namely, the proper Work of these Assemblies.

Secondly, We see here the delight which David took in these employments; whiles he reckons it as a part of his happiness, That he had been thus employed. When he would express the felicity of his condition in former times, he does it from hence, That he had been formerly taken up in the voice of Joy, and Praise, and Thanksgiving, and Blessing of God in the Congregation of his people.

The work of praise and thanksgiving may be considered two manner of ways: Either in general, as it is a Spiritual Duty; or in special, as it is this Spiritual Duty. Now according to either consideration of it, did David very much delight and take pleasure in it.

First, Under the notion of an holy and spiritual performance at large: The Saints and Servants of God, they take a great deal of delight in such. They are never better, than when they are holily employed, and in the duties of God's Worship and Service; because by these they have Communion with God, and they grow stronger in their inward man; have their lusts weakened, and their graces confirmed, and their comforts enlarged, &c. Therefore are they pleasing to them.

But secondly, Under the notion of this spiritual Duty in particular: As the Servants of God are much delighted in all the Duties of Religion, so especially in the Duties of Praise and public Thanksgiving. These are such as do affect and take them above any other besides; Psal. 92.1. It is a good thing to give thanks unto the Lord, and to sing praises unto thy Name, &c. And Psal. 147.1. It is good to sing praises to our God, for it is pleasant, and praise is comely, &c. And again, Psal. 33.1. Rejoice in the Lord, O ye righteous, for praise is comely for the upright.

The Reason of it is this: First, Because they only have their hearts fitted and suited hereunto. Delight, it's founded in agreement. Now thus it is here, Isa. 43.21. This people have I formed for myself, they shall show forth my praise. Excellent Speech becomes not a Fools mouth.

Secondly, These only are sensible of God's Goodness and Mercy, which is the proper ground and matter of Praise. Now those which are most sensible of the occasion, are likely most to abound in the affection, which doth apprehend it, and lay hold upon it.

Therefore let us judge of ourselves according to this; How far we delight and are well-pleased with such performances as these are. Not only how far we are in them, and are simply occupied about them; but how far our hearts are carried unto them. David thought himself an happy man, when he was in the voice of joy and praise.

With the multitude that kept holy-day]. By Holy-day, we are here to understand those solemn Feasts and Days of public Thanksgiving which were then in use, and observed by those people, as the Passover, Pentecost, &c. which were still done with the expressions of joy and rejoicing in them, Isa. 30.29. Ye shall have joy as in the night, when an holy solemnity is kept with gladness of heart, &c. These, as they were in use amongst the Jews, so they are still also in the Analogies of them amongst Christians; who upon any special occasion afforded them, do set apart Days of Acknowledgment and public Thanksgiving, which are or ought to be kept in an holy and spiritual manner by them; And therefore have the name of Holy-days fastened upon them.

That which is the chiefest Holy-day of all, and is most of all to be observed by us, is the Sabbath, which is now the Lord's-day. The great Holy-day among Christians, wherein they are especially to resort to the public Assemblies and Congregations of the Saints. This was substituted in the place of the Jewish Sabbath; and that by Divine Authority itself: For where the Practice of the Apostles is found, there the Ordination of the Apostles, by the Instinct of the Holy Ghost himself, is necessarily supposed; Therefore Athanasius sticks not to aver, That the Lord himself did change the Sabbath into the Lord's-day; 〈 in non-Latin alphabet 〉 , in his Sermon of the Seed. And so Eusebius, towards the end of his Oration of the Praises of Constantine, he says, That Christ did prescribe and appoint, That every Week they should meet together, and keep the Lord's-day holy, &c. So that the business will come to one of these two Points; either, That the Lord's-day was appointed by Christ himself, whiles he was here upon earth in his own person; or else, By the Apostles of Christ, by command from God. Most certain it is, That this Day was very religiously kept by them, in the Preaching of the Word, Administration of the Sacraments, making Collections for the relief of the poor, Act. 20.7. 1 Cor. 16.2.

And for Christ himself, he honored it not only with his own Resurrection, but also with divers Apparitions to his Disciples after his Resurrection, Joh. 20.19, 20. With the effusion of the Holy Ghost on the Apostles on the Day of Pentecost, Act. 2.1. So that some apply to this that of the Psalmist, in Psal. 118.24. This is the day which the Lord hath made: For that is spoken of the Resurrection, Christ himself being the Interpreter. Now the sanctifying or keeping holy of this Day, does not consist in mere idleness, or in cessation from work, or labor, but in somewhat more which is further intended. Indeed in this day we are to rest from our worldly Employments, works of Gain, and works of Sport and Recreation, &c. but this is not all to be done by us. But we are to be further conversant in the works of Piety and Religion, reading of the Scriptures, hearing of the Word preached, Prayers and Singing of Psalms, Administration of the Sacraments, giving of Alms, as hath been the practice of the People of God in all Ages. So much for that. And so ye have the first General in the Text, viz. The Happiness of David's former condition.

Now the Second is the Impression which the recalling hereof had upon him; When I remember these things, I poured my Soul in me. David, when he compared his former condition with his present, his grief was hereby increased. There's none which do more bewail the want and miss of the Ordinances and Means of Salvation than those who have formerly enjoyed them, and have been made partakers of them, When I remember, &c. then I pour, &c.

The Reason of it is this, Because these know what they are, that which makes Men to be indifferent in their desires to these matters, is because they know not the sweetness which is in them, Ignoti nulla cupido; but now those who have formerly enjoyed them are made sensible in this particular.

And then again, secondly, Their desire is inured and habituated to them; Use it is a second Nature: Now they are accustomed to such holy employments, and therefore they cannot tell how to be without them; its grievous to them.

Thirdly, Satan, and sometimes other Enemies, they do also take occasion from hence to enlarge and increase their grief to them, as here in the Text, Where is now thy God? They remembered him and put him in mind of it.

What does this teach us, but so much the more to prize these Opportunities now whiles we enjoy them? for else when they are gone, the very thoughts of them will be very bitter and tedious to us. As it is in other matter, Miserum est fuisse felicem: Those who have lived bravely and delicately all their life time hitherto, and had all things at their command, now to be stripped naked of all, and not an hole to put their head in; Oh its sad to them.

Why, it is as sad in Spiritual things if we had hearts to be sensible of it; for those who have had a fullness of the Ordinances, dispensed unto them day after day, and time after time; Had Pastors and Ministers set over them to watch for their Souls, now their eyes not to see their Teachers. To have no Prophet amongst them, as it is in the Psal. 74.9. Oh it's a sad condition, and will be thought so, if ever God should chance to bring us into it! Then when we remember these things we shall be ready to pour out our Souls for grief, to dissolve and melt into tears, as David here did upon this occasion which was now upon him. Therefore I say, let us be careful that we provoke not God to bring this upon us: Or, that if ever it should be so with us, it may not be a reflection of guilt in us but only of simple affection, and then it will be so much the higher upon us.

When we shall remember that we have had these things formerly, and withal remember that we neglected them whiles we had them, then it will be a grievous remembrance indeed, when we shall come to want them; but when we can say, we have conscionably used them then when we had them, then the loss of them will be so much the less, and less grievous to us.

But it was not a simple deprivation which was now at this time upon David, but somewhat more; he was not only deprived of his former happy condition, but he had now the quite contrary fastened upon him. Instead of going with the multitude, he was now in solitariness and desolation. Instead of going to the House of God, he was now in the desert and wilderness, and upon the mountains. Instead of the voice of joy and praise, he heard the voice only of reproach, blasphemy, and exprobration. Instead of the multitude of them that kept holy-day, he had the company of none almost but of profane and ranting persons. His condition was not before so happy as it was now contrarily miserable. This was the case here of David. And we may observe this from it, That Deprivation of the Ordinances it is seldom alone by itself, but together with it hath some other evils annexed unto it of a quite contrary nature and strain unto it; Burning instead of Beauty.

This it still serves to advance our care in this Particular, that we take heed (I say) of provoking God to it. We think if we be deprived of the Gospel there's nothing in it but that deprival, (though that alone were enough of itself) yea but there's somewhat more in it, and with it, and which follows upon it.

Let us learn here by David's Example, and such as these are, which are set before our eyes.

Let us remember his Remembrance, and the effect which it had upon him, that so we may keep an holy fear in ourselves in this respect.

So much for that. And so I have done also with the second General Part of the Text, which is the Impression which David's comparing of his Conditions made upon him.

And so likewise of this whole fourth Verse. When I remember these things I pour out my Soul in me; for I had gone with the multitude, I went with them to the House of God; with the voice of joy and praise, with a multitude that kept holy-day.

SERMON V.

IN this present Verse before us, we have two General Parts observable of us: An Expostulation, and an Exhortation or Excitement. The Expostulation, that we have in these words, Why art thou cast down, O my soul; and why art thou disquieted within me. The Excitement in these, Hope thou in God, for I shall yet praise him for the help of his countenance.

We begin with the first, viz. The Expostulation, Why art thou, &c. and of this only at this time. Wherein again we have three particulars more.

First, David's present Distemper.

Secondly, His Reflection upon it.

Thirdly, His Discussion of it.

His Distemper is expressed in two Branches, of Dejection and and Tumultuation or Impatience. Dejection, Why cast down? Impatience, Why disquieted? His Reflection upon it, in that he takes notice of it. His Discussion of it, in calling himself to account for it.

First, here is his present Distemper, in both the Branches of it: And first of dejection; He was cast down at this time, and all a-mort. This is that which the best of God's Servants now and then are subject unto; even to be discouraged, and out of heart, and to have their Souls sinking in them. This was David's case in this place; and so likewise upon many other occasions, as we may observe, if we look into his story. It hath been so with divers others, as Elijah, and Nehemiah, and Job, and Jeremiah, &c. They have been all of them occasionally much dejected.

This hath divers grounds and considerations for it: As first, A too much setting of their hearts upon these outward things. Men's discouragements are much proportioned according to their hopes and expectations. Those which look for much, and are disappointed, when they are so, this discourages them. Hope deferred, and especially frustrated, it makes the heart sick, Prov. 13.12. Now thus it is sometimes with the people of God, they are full of hopes and expectations from the Creature, and when this fails them, they are then discouraged, and cast down in themselves; and by how much they were raised before, by so much they are now proportionably dejected: When they put too much trust in riches, or pleasure, or credit, and these forsake them, they are then full of despondency, and trouble of spirit, as David here. There was a kind of softness and mollities upon him; he could not very well bear reproach, and therefore when he suffered it, he was dejected; it was a wounding and killing to him, as a Sword in his bones.

Secondly, As the Servants of God do sometimes live too much by natural sense, as an occasion of this dejection to them, so by spiritual sense likewise; that is, they do sometimes too much lay their comfort in the enjoyment of spiritual means, which they do restrain and confine God unto: As David again here in this place, because he enjoyed not the public Ordinances as he had done in some time past, he was now therefore dejected in himself. It is a good thing to desire the Ordinances, and it is a comfortable thing to enjoy them, and to be made partakers of them; but yet we must not so tie the Lord unto them, as that when in his Providence he thinks fitting to deprive us of them, we should altogether despair, and be out of heart; because God is able in such cases to supply it, and make it up to us some other way.

And so as for the Ordinances, so likewise, which we may add hereunto, the present and actual sense of God's Favor, and Communion with him. This is that which the Children of God do very much desire (and we cannot blame them for it) to have the light of God's gracious Countenance shining upon them, and to have the sweet influences of comfort to them: This is exceeding delightful to a gracious Soul, and the want of it is very grievous, from whence they are apt to be discouraged; but yet by right it should not be so, as we shall hear more afterwards; For we walk by faith, and not by sight, as the Apostle speaks, 2 Cor. 5.7. A state of temporary desertion, it should not be a state of dejection, though it is hard to keep it from being so. We should consider, That God is still the same in his own Nature, and also to us, though he doth not always alike express himself to us; and therefore not be cast down, and disquieted in ourselves hereat.

Thirdly, God's Servants are sometimes apt to be dejected from the delusions of Satan, joining with their own weak fancies and imaginations, especially under bodily Distempers; Melancholy persons, they make Mountains of Mole-hills, they enlarge evils to themselves, and commonly make them worse than indeed they are; and this causes dejection, especially when the Devil shall improve it, as he is ready to do, who delights for the most part to fish in such troubled waters. It is in this case with the eye of the Soul, as with the eye of the Body. Those that look through painted Glass, everything appears unto them of the color of the Glass which they look through: Even so is it also in the speculations of the Mind; Those who look through a sad and dark fancy, everything appears very sad and dark unto them, and they have uncomfortable apprehensions about it.

Fourthly, This dejection is caused from want of living in the Power of the Promises and Attributes of God. We may see the ground of the Disease by the nature of the Cure which is prescribed; for the remedy of it, as we shall see more in the words that follow, Trust in God, &c. Whiles he calls upon himself to trust in God, as a recovery from his dejection, he hereby shows, That the want of this Trust was the cause of this dejection in him. And so indeed it was, more or less; and is so likewise in any other of God's Servants. The less Faith, still the more discouragement: Thus we see the rise of discouragement in the people of God, from whence it proceeds. And so the first Branch of David 's distemper, to wit, Dejection, he was cast down in himself.

The second is Impatience, or turbulency of Spirit, Why art thou disquieted? The word in the Hebrew Text signifies such a kind of Disquiet as is with tumult, and clamour, and roaring, and making of a noise, which argues a very great distraction and discomposedness of mind. This is also very incident to God's Servants, in some conditions, to have their Spirits very much out of frame in this respect; not only to be sad and lumpish, but also tumultuous and full of fury and rage. Thus David of himself in another place, Psal. 38.8. I have roared by reason of the disquietness of my heart. Hezekiah Isa. 38.14. Like as a Crane or a Swallow so did I chatter; I did mourn as a Dove. And Jonah, how disturbed was he when he complains, That he is in the belly of Hell; and says to God himself, That he does well to be angry even to the death? Jon. 2.2. & 4.9. And so of the rest, &c.

Now there are divers grounds of this as well as of the other; as namely, first, Tenderness and carnal ease: Those that too much favor and indulge their own pleasure and contentment, when anything falls cross unto them they are exceedingly out of Patience, as being less able to endure it than others are, because they are unacquainted with sorrow, and do apply themselves wholly to that which is most opposite to it; whereas those which are of a more mortified temper are otherwise affected.

Secondly, Security and carnal confidence and expectation of continued prosperity: This when it is anything interrupted by some adverse and contrary Providence, it breeds trouble and disquiet; as we see again in David himself, Psal. 30.6, 7. In my prosperity, I said, I shall never be moved, because by thy favor thou hast made my mountain to stand strong. And what now follows hereupon? Lord, thou didst hide thy face, and I was troubled. David had so much the more trouble in his Affliction as he had Security in his prosperous condition, and so will any one else have beside. Those that absolutely promise themselves rest and quiet, and put away far from them the evil day, when it comes they have the greater trouble and vexation occasionally from it.

Thirdly, Pride and height of spirit. An humble mind it meets an Affliction half-way, and by yielding to it is enabled to bear it so much the better; whereas Pride when at any time it is crossed it turns into rage, and breaks forth into a great deal of fury and violence as consequent to it. These and the like are the occasions, as of Dejection, so likewise of Disquietness even in the Servants of God themselves. And that's the first thing here observable, to wit, David's Distemper itself, cast down and impatient.

The second is his Reflexion upon it, and taking notice of it in himself. David as he was dejected and disquieted, so he saw himself to be so; he perceived it, and was sensible of it, as appears by this reasoning of the case with himself about it. And so we have another Observation which we may gather from the words, That God's Children as they have now and then Distempers in them, so they are sensible and take notice of those Distempers; they mind them, and reflect upon them as David here does.

This it proceeds in them from these Considerations as grounds of it. First, the work of Regeneration and Spiritual life, and the New Creature in them. The Children of God they are not flesh only but spirit, and they have not Corruption only but Grace mingled with it. Now as the one disposes them to distemper, so the other disposes them to a sensibleness of that distemper. Wicked and carnal Men which have nothing in them but flesh and corruption, they cannot be so properly said to have Distempers in them, because indeed they are nothing but Distemper. They are all disease and no Health, they are dead, and have no Life at all in them as the Scripture represents them. And therefore when they are at any time overtaken with inordinate Passions, they are wholly possessed of them, and they have little or no reflections upon themselves in such conditions. But the Children of God having a Principle of Life and Grace in them, they have that which makes them apprehensive of their infirmities, and extravagancies of spirit; as tender flesh it is easily sensible whiles dead flesh hath no sense at all in it. God's Servants they take notice of what is at any time amiss in them from the work of saving and sanctifying Grace which is in their hearts, that others want.

Secondly, The Children of God are also watchful and mindful of themselves. Look as it is in the Body, those which are of a fine and delicate temper, they will soon discern any ayling in themselves from the frame of their natural Constitution. But if they be such as do mind and observe themselves more than ordinary, as there are some Men that do, then they will see it, and discern it more especially: Even so is it also here in the Soul, a good Christian as he has a good temper, and spiritual constitution; so he has likewise a special regard of himself, he walks circumspectly and exactly, he takes notice how it fares with himself in matter of Grace; when he has a good day, and when he has an ill, and by this means if he have any exorbitancy or distemper he is soon sensible of it.

Thirdly, There's the Spirit of God in his Children, which is a special and continual Monitor and Awakener to them. He does not ordinarily suffer them to lie long under any distemper, but does advertise them and admonish them of it; he is a faithful friend to this purpose, where he is hearken'd and listen'd unto, to give notice of what is amiss in the hearts of his Servants. This is passion and excess, and inordinacy, and such as should not be in you; this he does in the Ministry of the Word, in the Counsel of Friends, and sometimes in his own more immediate Applications and Suggestions to the mind, so that God's Servants cannot but be sensible.

This is now a great difference betwixt the Servants of God, and other Men, who are much failing both in such kind of helps, and in such kind of thoughts as these are as consequent to them; they are dejected and disquieted, and do not perceive it at least to be a Sin, which God's Servants as we have shewn are wont to do. And that's the second Particular, David's Reflection, &c.

The third and last is his Discussion of it in the Question itself which he puts, Why art thou cast down, O my Soul, and why art thou disquieted within me? Where before we come to the main and principal Points which are considerable in the words, we may observe somewhat in general from them. And here two things especially; First, the Party dealt withal. And secondly, the Nature of the things for which David deals with him.

The Party dealt withal is himself, My Soul. David he turns into himself: It is the advantage of a Reasonable Creature, that it is able to do so which the brute Creatures cannot do. And David accordingly here improves the advantage of his Reasonable Nature, which he does also very seasonably from the occasions which were now upon him; David he was now full of trouble and grief, and disquiet in himself. And he does not only pore upon the evil, but searches into the very ground and root of it, and considers whether there were not somewhat in himself or no which might be the occasion of it. This is the manner of God's Servants when they are ill handled and used by others, as David now was at this time, to consider if all be right with themselves, as knowing that that is commonly the rise of all evil to us.

This is that which we should do likewise upon the like occasions; we are apt when anything afflicts and troubles us to look unto Instruments, and to have our eyes fastened upon them; it may be some Men charge God himself, &c. but we should consider our own selves, whether there be not somewhat amiss in us which may provoke God to suffer them to do thus and thus unto us. As David here when his Enemies reproached him, he did not stay only upon them, and express himself discontented with them, but he retires into his own breast, and into his own heart to see if all were right there or not. Thus he did also in the case of Shimei, 2 Sam. 16.11. when Shimei cursed him, and Abishai would have presently killed him, Let him alone (says he) and let him curse, for the Lord hath bidden him. God himself hath a controversy with me, and so punishes me by his Tongue. This was that which David did there, and also here. He deals with himself about himself, and turns from others to himself, by enquiring and considering of what was otherwise than should be in him. And then as with himself, so with his Soul, his better part, he labors to settle and quiet this, Why art thou cast down, O my Soul? There must begin the cure of all that's out of frame in us. Indeed sometimes, as I in part hinted before, there is an occasion of sadness from the Body, as in Melancholy and such-like Distempers, but even that as all other Diseases has its ground from the Soul. Sin it provokes God to send such Griefs as these are, and Sin it is properly in the Soul, as the subject of it. And therefore, Why, O my Soul, &c.

Besides, The distempers of the Soul are the chiefest Distempers, not only as considered in a Natural sense, but also and more especially in a Spiritual. Corruption of mind is more than vexation of mind, and so to be esteemed by us; therefore David he turns from one to the other. He considers what guilt of Soul he has with trouble of Soul in himself.

Again, There is further cause, why David should so mind his Soul, because it is that which will have a special influence upon all the rest; if the Soul be right, all the rest will be more or less in time right in us too. The spirit of a man (says Solomon) will sustain his infirmities, Prov. 18.14. And it is the Spirit not so much in a Natural sense, as the Spirit sanctified and fortified with Grace, and put into good order; this will sustain a man under many Infirmities; so that there is cause especially to look after that, as David here does, O my Soul; he returns into himself, and into his mind; and it is the principal part, Nedirathi jechidathy, &c.

But secondly, let us consider what it is that he deals with himself for. It is not only for outward miscarriages, but likewise for inward distempers, Why art thou disquieted within me? David if he had kept his own counsel, perhaps there was nobody could have found fault with him; but he is not satisfied with that, he corrects himself for secret extravagancies and deflexions of spirit which nobody knew but his own heart. Here's another Disposition of a gracious Soul. As for Men of the world they'll be ready for to blame themselves for some notorious crimes and enormities which all the World almost takes notice of; but for the secret deviations of Soul, these are nothing with them; yea, but a godly man he does correct and rebuke himself for these; he is not satisfied when his heart is out of frame, let his outward man be never so conformable; want of liveliness in Duty, want of patience in Affliction, want of cheerfulness under the various Providences and Dispensations of God towards him, these are grievous to a gracious person.

And the Reason of it is this, Because first, a Christian looks upon his Soul as his chiefest part, and that which makes himself, and so accordingly takes greatest care of it; that which is the best of us it should be the best in us, and that is our Souls.

And secondly, a Christian considers that God is a Spirit, and so minds the frame of his Spirit; and therefore he desires and labors especially to approve himself to him in his Spirit. He desires to be best within, as that which is most acceptable to God. Thou desirest truth in the inward parts, and in the hidden part thou hast made me to know wisdom, as David speaks in another place, Psal. 51.6. And these Observations may be raised from the words in the General.

Now to come a little closer to them, and so we may consider them as having a double force or Emphasis in them. First, an Emphasis of Inquiry, or Examination; David calls himself to an account for his present passion and trouble of mind. Secondly, an Emphasis of Reproof or Objurgation; David chides and rebukes himself for his present distemper. Why art thou thus? is as much, as thou dost not do well to be so. The words have each of these Emphases in them.

First, They have an Emphasis of Inquiry and Examination in them. He calls himself to a reckoning and account, Why art thou, &c? From whence we learn thus much, That a Christian is accountable to himself for himself; he is to set up a Judicature and Tribunal in his own Conscience, at which he is to arraign himself for whatever is amiss in him, What hast thou done? and why hast thou done it? And what dost thou say to thyself for it? It is a question which everyone is to put to his own heart. This is that which David does here, and which others of the Servants of God have frequently done.

The Reason of it is this, Because God hath for this purpose placed this faculty of Conscience in us; it's his Deputy to supply his place to us, and accordingly we are to this end to improve it, and that impartially; we are both to hearken to Conscience in its motions, and to put Conscience itself upon its Inquiries and Examinations of us.

Therefore this does justly condemn the contrary neglect in many People. There are divers Persons who are guilty of that which the Prophet Jeremy complains of in his time, That they repented not of their wickedness, saying, What have I done? and what followed hereupon? Everyone turned to his course as the Horse rusheth into the battle, Jer. 8.8. Inquiry it hath some restraint with it, examination of a Mans ways, it will much keep him from extravagancies in them; but neglect hereof makes him more licentious, as it did there in that People, they run everyone to their course. Therefore says David elsewhere on the other side, I considered my ways, and turned my feet unto thy Testimonies, Psal. 119.59. Self-consideration is a great help to Self-reformation.

But then more particularly, as we are accountable to ourselves for ourselves, so we are accountable especially for our Passions, and distempered Affections. Why art thou disquieted? why art thou cast down? A Christian has not a liberty in these things to be as he list; but he must be regulated, and bounded by right reason, and especially by Religion; he must be able to say, Why and wherefore it is thus with him, as God to Jonah, in Jon. 4.4. Dost thou well to be angry? So for any other Affection besides which is out of order in us, Fear or Hatred, or Grief, is there any reason for it? let us consider that with ourselves, and examine ourselves about it.

For God has made us Reasonable Creatures, and so everything should be subject and subordinate to Reason in us, especially sanctified Reason, which is the Reason of the New Creature, and of God himself; to this all our Affections should be brought in frame.

Therefore we see here what to think of those who trespass in this Particular, who can give no reasonable account of the Passions and Affections which are in them; if they ask themselves, Why? they are able here to say nothing at all: Such as these they do unman themselves, and lay aside the very principle of their nature and being itself, which carries a great obliquity and enormity with it.

And further, we learn here how to bring our Affections in order again, and that is by following the practice and example of this holy Man David in the Text, which is in examining them, and calling them to an account, and urging the unreasonableness of them. Consider the foolishness and silliness, and weakness that is in such and such extravagancies, there's nothing so unreasonable as Lust and Passion, and distempered Affection; if it be brought to the touchstone of true Reason it will presently vanish. This we find it to have done in the practice and experience of the Heathen Philosophers, many amongst them they did very much curb their Affections from the Principles of Reason; but a Christian has a further advantage, who has Religion join'd hereunto, to make it more effectual; and accordingly it is to be done by him. And that's the first Emphasis in the words; an Emphasis of Inquiry, or Examination; David calls himself to account for his present passion and trouble of mind.

Secondly, It hath the Emphasis of a Reproof or Objurgation. David censures and chides himself for it, Why art thou? that is, Thou dost not well to be so. Where again there are (for the better opening of this passage to us) two things considerable of us. First, What he does not blame and condemn himself for. And Secondly, What he does. Each of them are here observable.

First, For what he does not. And here he does not blame himself simply for being grieved, and sensible of his condition, for that he had cause to be. The Lord does allow us, and we may allow ourselves affections of moderate mourning in mournful conditions. David had very great cause at this time to be sad, for he was now driven from the House of God, he was deprived of the public Ordinances; he was upbraided and reproached by his Enemies, as ye have heard heretofore; therefore there was very great occasion of sadness to him, and he had offended if he had not in some measure been sensible of it. It concerns us in a special manner to lay to heart Spiritual Afflictions of all others whatsoever; therefore observe, that he does not condemn himself for this, to wit, for the simple affection of grief and sorrow which was in him.

No, but (which we may take notice of next) for the exorbitancy and immoderateness of it; not that he was grieved, but that he was dejected; not that he was affected, but that he was disquieted; that there was no hold or measure with him, but quite out of patience. This was that which upon a better view he accuses and charges himself with, Why art thou cast down, O my Soul? and why art thou disquieted within me? We may observe here first thus much, That where we are called to mourn lawfully, we are apt to mourn sinfully; we are subject to offend in the extremity of lawful and tolerable affections. Thus David here. It was permitted to him to grieve; yea, it had been a sin for him not to have done so. But he grieves more than was fitting, or than indeed became him to do; this is that (I say) which the Children of God are subject unto. Thus it was with David in the case of Absalom in another place, 2 Sam. 18.33. it is said, he was much moved, and he expresses it in the words that fall from him, which were words of great commotion and perturbation. He had cause to be moved, but he was moved in an inordinate manner; As Rachel mourning for her children and refusing to be comforted. Mourn for her Children she might, for the loss of them, Quis vetat infantis plorare in funere matrem? but so to mourn as to refuse to be comforted, this was more than was fitting, it was excessive in her: yet this is that which the Servants of God now and then are prone unto, yea very often, not only to be guilty of Jonah's grief, which was sadness and pettishness for a trifle, and so to offend, as to the ground and matter of grief; but also where the occasion is just to transgress in the measure and manner, as David did here in this place.

This proceeds first, from the relics of Corruption which is in them. Corrupt Nature corrupts everything to us, and makes us exorbitant in our Affections; in Joy to joy too much, in Love to be inordinate in it, in Grief to grieve more than we should.

Secondly, From the Temptations of Satan and his improvements of natural Corruption in us. He endeavors still to drive us to extremes, and to carry us from one to another; where we should grieve, to make us senseless and stupid, not to regard or take notice at all; where we do grieve, and it is lawful for us, there to grieve more than is fitting or seasonable to us. This is discernible in nothing more than in Spiritual sorrow and grief for sin; this is such as we have very great cause for of anything else. If we mourn for anything, we have cause to mourn for offending of God, and for grieving of his holy Spirit in us. But now even herein, there may be an excess and miscarriage, and Satan sometimes endeavors to do so with us, and to cause this in us, though commonly he works rather the contrary way; yet even this now and then he does, as we may see in the Incestuous Corinthian: The Apostle was afraid of him, lest he should be swallowed up with overmuch sorrow; and he was afraid of it in reference to Satan, 2 Cor. 2.7, 9. Lest Satan should get an advantage against us, for we are not ignorant of his devices. This is one of the devices of Satan towards some of God's Servants, in grief and sorrow for sin to tempt them and provoke them to excess and inordinacy of Affection.

This should therefore make us so much the more watchful and careful of ourselves in such matters as these are. We should be jealous of our own hearts, and jealous of our spiritual enemy, as to the stirring of Affections in us; we should not only look to the matter and ground, but as well to the manner and measure. So the Disciples of Christ themselves; They had very great cause of mourning, when their Master was taken away from them, and they had offended, if they had not been moved and affected; but yet to be so excessively, was on the other side a weakness in them, and Christ himself takes them off from it, in Joh. 14.2. Let not your hearts be troubled; and again in v. 27. Let not your heart be troub •• d, neither let it be afraid. They might be grieved, but they might not be troubled; yet this was that which they were guilty of, for which reason Christ gives them this counsel. Therefore we see, That the Servants of God are subject to it, as David here in the Text.

But further, As David was guilty in this particular, so he reproves and checks himself for it, Why art thou cast down, &c. From hence we may note this, That dejection and disquietness of mind, it is a distemper and miscarriage in us. Why art thou, is as much as thou shouldst not be so. It is a fault and defect in thee, which thou art to amend and reform out of hand. This is that which we may here take notice of in David's expression to his own Soul. This is so, and will appear to be so upon a twofold consideration:

First, Of the Grounds of it, from whence it proceeds.

And secondly, Of the Effects of it, which it works and causes in us.

First, For the Grounds of this disquietness, whence it proceeds, I have partly mentioned them before; and they all such as have an ill tang with them, which do disparage this disquietness itself; especially as it proceeds from distrust, and want of living in the Power of Religion; This argues and shows it to be naught, and otherwise than it should be.

But secondly, It is also evil in the Effects and Concomitants of it. This dejection and perturbation in Christians, it has very sad and evil Consequents in those who are the Subjects of it: As,

First, It unfits them for those Duties which God requires to be performed by them. We may say of trouble of Spirit, what Solomon says of vain confidence, in Prov. 25.19. It is like a broken tooth, and a foot out of joint; it is both painful and likewise useless. Take a Limb which is out of joint, as it hath a great deal of pain in it, so it is unfit for doing anything with it; ye cannot stir nor move it as ye should do. Even so is it also with a Soul which is out of joint likewise, it cannot do that which it becomes it to do, at least in a comely manner, but very unevenly, and with much disorder.

This is that especially which makes it so tedious to a gracious heart. Another man may be troubled with grief, as it has pain and vexation with it; but a good Christian is troubled with it, as it hath uselessness and unfitness for employment, in that he is hindered thereby from serving God with that exactness as he desires to do, which he is from such Distempers. He cannot pray, he cannot hear, he cannot meditate, he cannot do anything as he should do. This disquietness, it is an interruption to him; its unfit for Communion with God.

Secondly, It unfits also for Communion with men; it makes a man useless in his Generation; not only indisposed to those Duties which are to pass betwixt God and his own Soul, but also in the Communion of Saints one with another, as to the doing or receiving of good. A lumpish person is unserviceable; and though he may have inwardly some worth and good in him lying hid, yet being under the power of such a Distemper, he is thereby disenabled for the imparting and communicating of it to the good of others.

What do we speak of doing good? This Distemper, it doth (thirdly) much hurt, and there's a great deal of evil which comes from it. It's scandalous, and brings an ill report upon the ways of Godliness, making the World believe, that there is nothing but sadness in Religion; when-as indeed, it is the sweetest and most comfortable condition in the world.

And then it is infectious too; for sadness, it begets sadness in those that converse with it. As he that companies with a furious person, he shall contract his furious disposition, as Solomon tells us, Prov. 22.24, 25; so he that companies with a dejected person, he will also learn much of his dejection, and thereby get a Snare likewise to his Soul.

Lastly, It frustrates God's Mercies, and Favors, and Blessings to us. An uncomfortable person is, for the most part an unthankful person; because he is so much taken up in the meditation on his present grief, as that he never regards God's Providence in the dispensation of good unto him, neither has his heart enlarged to him for it. These and the like are the evil Effects which do proceed from this dejection and disquietness of Spirit; for which David had so much cause and reason to blame himself for it.

Therefore we should all labor and endeavor for a contrary frame and temper of Spirit; and whatever we do besides, above all to keep up our Spirits, which will keep up all in us, and whereby we shall become both a great deal more serviceable to God and one another. Whatever he cast down in us, let us take care ourselves be not cast down, as David here does. As for the outward man, that's very prone to casting down; The Body to be cast down by Sickness; The Estate to be cast down by Poverty; The Good Name to be cast down by Reproach: Oh but let the Soul in the mean time still hold up!

This is the Priviledg which is vouchsafed to a Christian, That he is enabled thus to be, when none else are so besides, as Job 22.29. When men are cast down, then thou shalt say, there is lifting up: He shall save the humble person; that is, When there is casting down in regard of the Condition, yet there is lifting up in regard of his Spirit and Affections in it, which, as it were, swims and floats about it. A Christian, whatever sinks in him, yet his heart should swim above water; and God has bestowed that Blessing upon him, if he were always careful to partake of it. He hath that in him, which does entitle him hereunto; And because he hath, it doth therefore concern him, to improve it and make use of it.

And this is again the difference betwixt a Christian and another man: As for wicked and worldly men, which are yet remaining in their natural condition, and under the thralldom of sin and Satan domineering and ruling in them; these they have very great cause to be dejected and disquieted in themselves, as whose estate, so abiding, is very bad and lamentable to them; and they may rather invert and change this expression of David, and say, Why art thou not disquieted, O my soul? and why art thou not dejected within me? as having the greatest ground and occasion of dejection and disquietness of any other besides. But the servants of God, who by his grace are brought out of this their natural estate, they have the foundation of this trouble and perplexity removed and taken away from them; and so may very well expostulate with themselves as David here doth.

There are some other Collateral Points which we may well gather from these words, and (if we had time) might insist upon them; as briefly these following.

First, We see here the employment of a gracious heart in its privacy and retiredness; and that is in an holy manner to discourse and converse with itself for its spiritual good. David he was now in the Wilderness, or some-where where he was deprived of the benefit of Christian converse; and now he supplies it by Christian Meditation, and the exercise of his own Christian thoughts whiles he is alone by himself. Thus a good man will never be idle, but still finding some work or other for the promoting of his way to Heaven. Thus not only David, but many other of the Saints.

This condemns the contrary practice of many other men, who spend their thoughts in vanity and sin; and as they corrupt others when they are in company, so they neglect themselves and their own hearts then, when they are alone.

Nay moreover, there are some who in solitariness feed their lusts, and increase them by sinful meditations: such as these are very far from the practice of this holy man David, who in his privacy sets his soul right, &c.

Secondly, We may observe also this, That God's Servants do not lie over long-under their distempers. As I shown before, they discern them, so they do likewise presently shake them off from them.

The reason of it is, Because they know the evil which is in them, and they are in some measure enabled by God to the resistance of them, and at last through his grace to overcome them.

Therefore let us examine ourselves, how it is with us in this particular.

Thirdly, A godly man, he hath some government and command of himself, which by wisdom and watchfulness he does gain and recover to himself: He does not allow himself in evil.

This he is from the Principles of Grace. We are all by Nature lost to ourselves; but Grace redeems and restores us to ourselves again.

Therefore we should be careful to exercise, and use, and put this power which we have, into act, as we have occasion for it.

So much for that.

And so I have done with the First General part of the Verse, which is the Expostulation, in these words, Why art thou cast down, O my soul, &c.

The Second is, the Excitement, in these, Hope thou in God, &c. But of this, &c.

SERMON VI.

IN this Second General Part of the Verse, we have two Branches further considerable:

First, The Duty required.

Secondly, The Ground or Argument for it.

The Duty required, that is, Trust or hope in God.

The Ground or Argument for it, in these words, For I shall yet praise him, &c.

We begin with the first, viz. the Duty required, Hope in God; which here in this place is not to be looked upon by us absolutely only, but relatively, that is, with respect to that which went before concerning the distraction and unquietness of his spirit; he herein prescribes himself a remedy and cure of it, whiles he stirs himself up to this reliance upon the Lord.

The Point observable is this; That the exercise of Faith is the best Remedy against trouble of spirit. This we gather here from David 's practice, who was a man both of deep knowledge and much experience in spiritual affairs; one that was well acquainted both with God and his own heart; and this is the course which he puts both himself and all others upon, when he finds his soul to be dejected and disquieted within him, Hope in God. This is that which we may observe him to do upon sundry occasions, and in divers places of his Psalms. It is the constant Remedy which is both prescribed and used by him upon every turn, in every leaf. Isa. 50.10, 11, Who is, &c. let him trust in the Name of the Lord, &c.

And it is such as is very sovereign and efficacious in this respect; Because it settles upon a good foundation. Disquietness it proceeds very much from uncertainty, when a man knows not what course to take. Now Faith, it is a stablishing Grace; it fixes and determines the mind, which was before wavering and unsettled. Thus Psal. 112.7, 8, speaking of a godly man, he says, He shall not be afraid of evil tidings; and what's the reason hereof? He expresses it in the following words, His heart is fixed, trusting in the Lord; his heart is established, he shall not be afraid, &c. Where trusting in God, and establishment, they are both together. Therefore Hope it is called the Anchor of the soul, which is sure and steadfast, Heb. 6.19. The Anchor it fastens the Ship in all the tossings and blustrings of the Sea; even so does Faith and Hope the soul, in all the troubles and commotions of the World, as pitching it upon a sound bottom, which hath strength and solidity in it, God himself, and especially God in Christ: He is a sure Foundation, a Foundation founded, as he is called Isa. 28.16. And Faith it does strongly run the soul into this Foundation, and fasten it in it. So that look how much Power there is in God, so much Efficacy is there answerably in Faith, which doth rest and rely upon God, and does repair and betake itself unto him.

Now the Power of God in this business is considerable, as extending itself to two things especially: First, To the Evils themselves which a Christian is subject unto. And secondly, To the Soul of a Christian which is exercised and afflicted with these Evils. God hath an influence both upon the state, and upon the mind: and in each respect is an help unto us.

First, Upon the State and Condition. It is God that hath the whole ordering and disposing of that, and thereby doth quiet the soul. A good state is in a good forwardness to a quiet mind. When a man is well for his condition, what should hinder but he should be well also in his spirit? Now the Lord he hath the regulating and framing of all conditions: He makes comforts to be truly comforts; and he makes evils to cease to be evil: And therefore it is good relying upon him; and they that do so, shall not miss their mark. Thus Psal. 46.1, 2, &c. God is our refuge and strength, a very present help in time of trouble; therefore will we not fear though the earth be removed, and though the Mountains be carried into the midst of the sea. What matter though the earth be removed, so long as God who is the Lord of the Earth stands by us, and is ready to support us. The Name of the Lord is a strong Tower, the righteous run into it and are safe, Prov. 18.10. The Scripture delights to express him to us by such kind of terms as do import safety and security in them; as a Tower and a Fort, and a Castle, and a strong-hold, and such as these; to signify that what is in these as the common means and conveyances of safety to us, the same and in a more eminent manner, is in God as the Author and Original. He is our Rock and our Defense, from whom cometh our Salvation, Psal. 62.12. He has an influence, first, upon our State and condition.

Secondly, As upon the State, so upon the Mind, which must be taken in with it. A Man may be in a good Condition for the nature of the thing itself, and yet not have Contentment in it, because his Soul and Spirit is out of frame. Now therefore does God also order the Spirit, and therefore hope in him. Hope in him that alone can heal and cure this Distemper which is upon thee. It is he that made the Soul, and that formeth the spirit of man within him, Zach. 12.1. Therefore in all discomposure of Spirit it is the safest way to have recourse to him, as David here has. Our own Spirits are not able to settle themselves without his Spirit setting in with them. Indeed we are ready sometimes to think they can; to work peace out of our own brains, and our own thoughts; but God will have us sometimes to see how we are mistaken in so thinking; it is he alone that can quiet the risings and turbulencies of Spirit; He that stilleth the waves of the Sea, and the tumults of the People, he alone can compose the Thoughts. And because he can do it, it is therefore a very good experiment to depend upon him.

The Use which we are to make of this Observation is to put it in practice, as we have occasion for it. Christians in all perplexities they should stir up their confidence in God for the quieting and composing of themselves, as David here does. I say they should excite it, and stir it up, for that is further here observable. It is not Faith in the Habit that comforts, but Faith in the Exercise. Indeed it is a comfort to have Habitual Faith, so far forth as in the nature of it, it tends to improvement. But it is Actual Faith that brings Actual Peace and Tranquillity with it. For which reason does this holy Man draw it forth, and call it out to activity, O my Soul trust in God; i. e. actually rely upon him, as knowing that this would have such a comfortable effect with it being daily performed. When we can once bring our hearts to trust in God, we shall have very much peace thereupon.

And according to this fruit and the effect of it may we judge of our Faith itself, what it is. If it be such as it should be, it will have this quieting virtue with it more or less: Though Believers may for a time be disquieted, yet so far forth as they are Believers, this disquieting will by degrees vanish or diminish in them. Therefore for Christians to be as full of dejections and distractions as other Men, notwithstanding the rich and gracious Promises of God unto them, it does argue that their Faith is very little or none in them. For true Faith it scatters disquietings as the Sun scatters the mists. But so much of the First Branch in the Text, which is the Duty itself here required, Hope in God.

The Second is the Ground or Argument for it, in these words, For I shall yet praise him, who is the health of my countenance, and my God. Wherein we have two particulars more: First, The main Reason itself: And secondly, The Enlargement and further Amplification of that Reason. The Reason itself, For I shall, &c. The Enlargement, Who is, &c.

First, There's the Reason itself, For I shall yet praise him. This again is to be understood two manner of ways: Either first, in regard of the occasion, I shall praise him; that is, I shall have matter to praise him, as being holpen and delivered by him: Or else secondly, in regard of the performance, I shall praise him; that is, I shall actually return thanks and acknowledgments to him.

First, Take it as to the matter or occasion of praise, I shall praise him; that is, I shall have cause to praise him; namely, as one who shall in due time be rescued by him out of this sad and distressed condition wherein I now am. David by a spirit of Faith does foresee this Goodness of God towards him, as a ground for him to depend upon him, I shall yet praise him. That is, as bad as it is at present with me, yet I know it will not always be so; there will a day of deliverance and refreshment happen unto me, which will be matter of my due acknowledgment. Or at least, I shall have strength to bear the present evil and affliction which is upon me, and have it ordered and sanctified to me for my good: Either of which will be matter of praise for me.

There's a double kind of Faith or Hope in God's Servants of his Deliverance of them, or of doing good unto them, either General or Particular: General, whereby they are persuaded of God's Goodness to them at large; Particular, whereby they are persuaded of such a mercy and favor in particular.

First, For the General. This is that which the People of God know, that for the General it shall be well with them in all Conditions; and so can say aforehand, that they shall praise him, however for the present it may be with them. Thus does David here, he grounds his Faith upon general apprehensions; What were they? We may reduce them to these Heads.

First, The Nature of God considered in himself, together with his relation to them, and theirs to him. We see how it is amongst Men, where we have to deal with persons who are naturally of a sweet Disposition, we do commonly expect all candidness and favor, and respect, and good usage from them upon the account of that general Goodness which is in their Nature; why, thus now also the Servants of God in their expectations from him, in the ways of his Providence towards them; they expect all good from him, because of his sweet and gracious Disposition, who cannot but do like himself in all whatsoever he does.

Especially, if we shall further consider and take in with it his Relation join'd unto it, that he who is thus good in himself is theirs, (as it follows afterwards in the Text) and we shall speak more fully of it there); this makes so much the more for them. Though God be indeed in his own nature merciful and gracious, and abundant in Goodness, &c. yet we through sin and by the fall of Man have forfeited our Communication of this Goodness, and are become Children of wrath, till we come to a new Agreement. And this is that which is the privilege of all Believers, there is a gracious Covenant made with them in Christ, who hath brought them into favor and acceptance; in so much that God now being reconciled will deal graciously with them, and accordingly they both do, and may expect also as much from him.

Secondly, Besides God's General Nature, there are also his General Promises which do lay a ground for this General Faith, as we have divers of them in Scripture; As, that he will never leave nor forsake us, Heb. 13.5. That he will lay no more upon us than he will enable us to endure, 1 Cor. 10.13. That he will with-hold no good thing from us, Psal. 84.11. That all things shall work together for good unto us, Rom. 8.28. And many such-like as these are, these do lay ground to God's Servants for the expectation of mercy and favor in general from him.

And then thirdly, Their own sense and experience for time, which is already past. We are apt for the most part to expect as we feel; now the Servants of God they have found him gracious to them formerly, and therefore they hope he will be so likewise to them for time to come; and so we may translate it (if we please), I shall still praise him; that is, I shall continue to receive mercies and favor from him hereafter, as I have received mercies and favors from him already. These and the like Considerations are Grounds and Arguments to the Servants of God for their Faith in general.

But secondly, Besides this General, there is sometimes in some special cases, and to some of the Servants of God by special Dispensation, a Faith in particular; whereby as they are comfortably persuaded of God's Goodness to them at large, from his Nature, his Interest, his Promises, and their own Experiences, so likewise of his Goodness to them in such a particular case and condition; That God will free them from such a particular Evil, or bestow such a particular Good upon them. God is pleased sometimes so far to gratify and also honor many of his Servants in this behalf as to vouchsafe such gracious hints and intimations to them aforehand, for the comfort both of themselves and others. Such was that of St. Paul, when he was assured of the safety both of himself and the rest in the Ship in that great Tempest, Act. 27.34. And so of his continuance in the World still with the Philippians, I know that I shall abide and continue with you all for your furtherance and joy of Faith, Phil. 1.25. And such was this of David's here in this place, when he says, I shall yet praise him; God gave him some peculiar hint of his rescue and deliverance of him, whereupon he grounded his Hope. But however if he did not so yet he had enough in the general to support him, and to comfort his heart; from whence he might well say even at a venture, I shall yet praise him; that is, Indeed he shall deliver me. And that's the first Explication, by taking it for matter of Praise.

The second is by taking it for the performance in the apprehending of this matter and occasion. David joins both together, the Mercy and the Duty; yea he expresses the Mercy by the Duty, Deliverance by Praise or Thanksgiving. There are two things which we may take notice of from this Expression: First, The Connection of these two in their own nature. And secondly, The Connection of them in the Minds and Affections, and Practices of the Servants of God themselves, who are concerned in them.

First, Here's the Connection of these two things in their own nature, Mercy and Praise; where God vouchsafes any special Blessing, there is acknowledgment due for that Blessing. This is clear from this Expression, where the Psalmist intending to signify God's future deliverances of him, expresses it by his praising of God. This he does, I say, from the immediate Connection which is betwixt them in the nature of the things themselves. Praise it is a tribute due for the receiving of any mercy from God, and any remarkable deliverance more especially. Thus Psal. 50.15. Call upon me in the day of trouble, I will deliver thee, and thou shalt glorify me. Whereas Deliverance follows upon Prayer as the proper consequent and effect of that; so Thanksgiving also follows upon Deliverance as the proper appurtenance and result of that. As God delivers us when we call upon him, so we answerably should glorify God when he delivers us.

This we should do the rather, as indeed we can do nothing else by way of compensation. Praise is so far due from us to God for his Goodness towards us, as we can do nothing else but praise him (if we can do that), it is all the return we can make him for his favors to us. And so we find David to signify in another place, Psal. 116.12, 13. What shall I render unto the Lord for all his benefits towards me? I will take the cup of Thanksgiving and call upon the name of the Lord. He instances in this as that alone, which he was able to do in lieu of God's mercies.

Therefore those which receive mercies, and do not return due Praises for them, they do but do things by halves, they take things by pieces and asunder, which are to be join'd and put together. For these are relative one to the other, and connex one with the other, as we may see from this expression in the Text, where they are put one for the other, praise instead of deliverance.

Secondly, As in this manner of expression, we have the connection of these two, in the nature of the things themselves, so likewise in the heart and affections of the people of God; they do join them, and put them together in their own practice. This we may also learn here from the Psalmist. David, his mind is upon the duty more than upon the mercy; upon the duty as it is a matter of Grace, more than upon the mercy as it is a matter of Sense. And therefore by an happy mistake, his tongue slips, as men are wont to do in such cases, and he puts one for the other; when he should say, I shall receive mercy from God, he says, I shall give praise to him.

This is the difference now betwixt the Servants of God and other people. Carnal men, and men of the world, they are all for taking from God, nothing for returning to him; as much of deliverance as he will, but as little of thanksgiving as he needs. Like the nine Lepers in the Gospel, which could be content to receive a Cure from Christ, but cared not to return to give thanks for the Cure which they had received: Even just so is the temper and disposition of most sorts of men, to be very slack in their returns of praise and thanksgiving for the mercies which they have received: But holy men, they join them both together, as David does here in the Text. And that's the second thing which we learn from this Expression.

But yet further, Here's somewhat more considerable of us, and that is not only David's thankful Affection, and the disposition which was in him to praise God; but likewise the Delight which he took in the Reflexion upon this in himself; and also the Improvement which he makes of it, for expectation of future deliverance, to be given him from the hands of God. Each of which were the Argument and Testimony of a gracious and faithful heart.

We will speak of them distinctly: And first take notice of the former, viz. David's rejoicing in this his present Affection and Disposition to Thankfulness; for so we must take these words, not only as simply expressed, but also with some kind of Affection and Delight in the Expression of them. David, he was glad at his heart, that he could find in his heart to praise God for his mercies towards him. A gracious Soul, it rejoices in a gracious frame and disposition of Spirit; and more particularly in a disposition to thankfulness. Thus we shall find it to have been with this holy man in another place; as in 1 Chron. 29.14. when he and his people did so cheerfully offer to the preparing of the Temple, he was much pleased with this Affection which was in them; Who am I, O Lord, and what is my people, that we should be able to offer so willingly after this sort? For all things come of thee, and of thine own have we given thee. He blesses God for gracious Affections in himself and his people, and rejoices in them. And so here now in the Text, I shall praise God; he speaks of it with some kind of exultation.

And the Reason of it is this, Because that this indeed is the chiefest of all, To have grace to use a mercy with fruitfulness, and to have grace to acknowledge a mercy with thankfulness, it is a greater mercy than the mercy itself, which we either use or acknowledge; And if we had minds to discern it, we should accordingly be sensible of it, as David here was. We should be thankful for dispositions to thankfulness.

Especially, If we shall consider how hard and difficult a matter it is, to bring the heart in frame to it; It is one of the difficultest businesses in all Christianity, to have an heart enlarged to praise God, and such as is commonly most irksome and tedious to us; therefore, when we can once persuade and get ourselves to do it, we have the more cause to be glad, and to rejoice in it; as those good things which are hardest to come by, when we have them they are the welcomest to us.

But secondly, As here's David's Delight, which he takes in his present affection and disposition to the praising of God; so here is likewise his improvement of it for expectation of future deliverance; Hope thou in God; Why? For I shall yet praise him. David, because he found in his heart an inclination to the praising of God upon the supposal of his deliverance, therefore did he hopefully conclude, That he should be delivered. From whence we may observe thus much, That we are so far in hope of a Mercy before we have received it, as we are disposed to thankfulness for it after we have received it. Thankfulness, it is a kind of Fore-runner and Prognostication as it were of Success, in anything that we expect at God's hands.

The Reason of it is this, Because God never does anything without us, but he does commonly somewhat within us, as answerable and preparatory thereunto. I speak of such especially as are his Servants, and which do maintain Communion with him. The Works of God's Providence, and of his Spirit, they are for the most part reciprocal, and accommodate one to the other, in those which are his people. Where he will bring Evils upon them, he prepares them with a Spirit of fear, and tenderness, and humiliation, as suitable to such a condition. Again, Where he will bring Mercies upon them, he prepares them with a Spirit of hope, and expectation, and thankfulness, as suitable to such an estate as that; the one is so fitted to the other, as it may be seen in the other.

Therefore we should search and examine our hearts in this particular, and observe how it is with us. When at any time we desire, or look for deliverances from God, consider what inclinations we have in us to the praising of God upon the supposition of those deliverances. Indeed, we are many times very much mistaken, and do deceive ourselves in this respect; we think sometimes, if God would do such a thing for us, or take away such an evil from us, we should then be exceedingly full of thankfulness and acknowledgment to him for it; but upon trial it proves otherwise with us; and we who before we had it, thought we should be much the better for it; when we enjoy it, it is far otherwise with us. Therefore we had need to search our hearts the more diligently, that we may have the comfort of this present observation.

Take one thing more from this Expression here before us; namely, David's confidence of God in his present condition, so also in his expected. David hoped for freedom from this sadness under which he lay: But he did not hope for it, as to come from himself, but from the hand of God, I shall praise him. And he expected it in the use of lawful means for the accomplishment of it, which was most consistent with a Spirit of Praise. When men go about to free themselves from Affliction, in any sinful or indirect way, as they cannot so cheerfully pray to God for his assistance and concurrence with them in it; so they cannot neither so easily praise God for the accomplishment of it: But when they resolve to praise God, they do (if they understand themselves) resolve to walk in such ways as are pleasing to him.

This accordingly should teach us what to do in the like conditions; We should never go about anything, wherein we dare not pray to God for his giving of success to us in it, nor praise him there where he has given it. Success in sin, is neither matter of prayer nor praise. And so much may be spoken of the first Particular in this Second General, to wit, The Reason itself, which David assigns for his hoping in God; taken from the Mercy which he did justly expect from him, and the Duty he should perform to him, For I shall yet praise him.

The Second is the Amplification of this Reason, which consists of two Branches more: First, His Experience of God, He is the help, or health, of my countenance. Secondly, His Relation to God, and Interest in him, And my God.

First, David comforts himself in this hopeful Expectation, by considering what God hath hitherto been to him, The health of his countenance. The words have a different Reading, according to the variety of Interpreters and Translators of them: But there are two which I will fasten upon, and both of our own English Translations; the one is the Marginal Exposition, and the other is the Textual. The Marginal Exposition, that reads it, His presence is salvation. The Textual Exposition, that reads it, He is the help or health of my countenance.

First, To take notice of the Marginal Translation, His presence is salvation. David was now at this time destitute of God's visible Presence in the enjoyment of the public Ordinances, (as we have formerly show'n out of the Psalm ), and now he here speaks honourably and highly concerning this Presence, calling it Salvation itself. The Presence of God, it is Salvation; In his favor is life, Psal. 30.5. Nay, it is better than life, as we have it in another place, Psal. 63.3. Because thy loving-kindness is better than life, my lips shall praise thee.