Choice and Practical Expositions on Four Select Psalms

SERMON VII.

IN this present Verse before us, we have two General Parts observable of us:

• First, David 's Complaint or Representation of his sad Condition.
• Secondly, The Course which is taken by him in this Condition.

His Complaint or Representation of his Condition, is expressed in those words, O my God, my soul is cast down in me.

The Course taken by him in it, in these, Therefore I will remember thee, &c.

Before we come to speak of these Parts distinctly by themselves, there is somewhat which we may take notice of in General from them; And that is the Continuation of David 's Sadness and Distemper still upon him. He complained of it once before, When I remember these things, I pour out my soul in me, in Ver. 4. of this Psalm: And he had taken a course to free himself from it, in the improvement of his Reason, by way of self-rebuke and Expostulation; in the improvement of his Faith, by self-excitement and Exhortation; and yet all would not do, yet he is still the same man as ever he was before, and has the same disquieting upon him still, O my God, my soul is, &c. From whence we learn thus much, That dejection and distemper of Spirit, it is very hardly and difficultly removed and taken away; There where it once prevails, it is not easily cured. Thus it was with Job, and thus it was with Heman, and thus it was here with David in the Text.

The Grounds of it are divers: 1. From God. 2. From Satan. 3. And from men themselves.

First, From God: He in his Wisdom and holy Providence thinks it fitting and best in some cases to continue it still upon them; thereby the more to humble them, and to prepare them for those gracious ends which he intends towards them. He is a prudent and skillful Surgeon and Physician, who will not withdraw the 〈◊〉 sick and Plaister till the Cure be fully wrought upon the Patient; which might be a wrong and prejudice to him, as sometimes •••• oves to be. Unseasonable Comfort, it hath much danger and •••• d with it; and therefore does the Lord think good to deny it, as one that in all passages of Providence aims at the greatest welfare of his Children.

Secondly, From Satan: Who where he finds the people of God to be anything out of frame and temper, endeavors all he can to keep them in that sad condition; he delights to add affliction to affliction, and uses all the means that may be for the continuing and increasing of it. And God suffers him sometimes thus far to prevail, and to have the better of them to this purpose.

Thirdly, From men themselves: There is a ground also for it from hence: The Servants of God, as well as others, they do not always take the right course for the expediting and freeing of themselves. They do many times too much give way to disquietness in themselves, and to the occasions of it. They do not sufficiently resist it, nor oppose it, nor set themselves against it; nay, now and then they do too much yield to that which may increase it to them; which is by sin, and turning aside. Where there's guilt, there will be apt to be disquietness and dejection in one kind or other. For these and the like Considerations is this dejection and and distemper of mind not so easily removed.

This Observation may be useful to us in sundry respects: First, We should hence therefore not wonder or be offended at it whensoever we find it to be so, either in ourselves or others; when we see men to lie long under distempers of this nature; for they are such as are not easily removed. We should not herein quarrel with the Means, the Ordinances, and Ministers, &c. but acknowledge and submit to the Will and Providence of God in this particular; and sometimes also reflect upon ourselves as in some respects the Causes of it.

Secondly, We should take heed how we be rashly any Causes of sadness to any persons, of dejecting and casting them down in their Spirits; whether in our Ministry, or any other way; because it is not so easy a matter to raise them again. As we should take heed how we sooth men up, and flatter them into a groundless presumption; so on the other side, how we lay them low, and perplex them with a needless vexation. We should herein be very tender of the Consciences of God's people, not laying too heavy burdens upon them, breaking the bruised reed, &c. For in such a case we may do more harm, than we can undo easily again.

Thirdly, Here's an Item to all persons, to be careful and exact in their carriage, from whence they may not provoke God to bring them into such sad conditions, which if they should once fall into, they would not find it so easy a matter to be recovered from them. It is not safe to dally with Conscience, nor to play and trifle with sin, which is a great occasion of dejection of mind: Because when men are once afflicted and troubled in this respect, it is very difficult to rid themselves of it, as David himself here found for his own particular. But so much may be observed from these words considered in the General.

We come now closer to the Parts themselves: And first, of the former, to wit, David's Representation of his sad Condition, O my God, my soul is cast down within me. Where that which he had before complained of to others, he now makes complaint of to God, as his best refuge and help. The Point from hence is this; That in all trouble and distemper of Spirit, the best and safest way is to have recourse to God himself. This we gather here from David's Practice; he had used all means possibly else, and none would do, and at last he bethinks himself of this, which was the best of all, and which indeed should have been first thought of by him, which was to repair to God, by representing the sadness of his Estate and Condition unto him.

There are two things in dejection of Spirit, which may be looked upon under a double notion: Either as matter of Corruption, or as matter of Affliction; either as a Cross, or as a Sin. And take it in which way ye▪ will, it is most proper to have recourse to God in it.

First, Take it as an Affliction: For so it is, and a great one, yea in its kind the greatest of all. By how much the mind is more excellent than the body, so is the trouble and grief of it more afflicting than of the outward man: Now for this it is best to go to God; in all distractions and perplexities of Spirit, and disquietings whatsoever, to make our complaints still to him.

First, Because it is he that can most afflict and torment the mind, and that does lay the greatest evil upon it. There's no such burden upon the Soul, as the wrath of God expressed against it. A wound or touch from him, it is almost unsupportable; nay it is so altogether, where he doth not administer some help with it. Now therefore it is most proper to go to him, as the Prophet Hosea seems to reason, in Hos. 6. • . Come and let us return unto the Lord, for he hath torn, and he will heal us; he hath smitten, and he will bind us up. It is God that disquiets the Soul, either mediately or immediately; either directly by himself, or by ordering of other things to do it. And so he is the fittest to take off this disquietness from it.

Secondly, It is he that made the Soul, and that knows all the turnings of it, as in Amos 4.13. He that createth the Spirit, and declareth unto man what is his thought. And in Zech. 12.1. Which formeth the spirit of man within him. Therefore is he fittest to settle all the commotions of Spirit; and it is fittest to go to him to do it. As when a Watch, or some such device, is out of frame, we commonly go to the Maker of it, to rectify it, and to set it right again, as one that knows all the parts and pieces of it. Even so is it likewise with God himself to the Soul; he made it, and so can best recover it, and restore it to its former state and temper again. Thus as trouble of mind is an Affliction, it is the best course to go to God in it, and for it.

But secondly, Take it also as a Corruption, it is the best course likewise so. And this latter it sometimes is also; there's not only grief but sin in it, according as it may be ordered by us. And therefore David here chides himself for it as we have heard in the Verse before; and he here also complains of it to God. It is the Lord alone which can heal all our Spiritual distempers, and take away the swellings of them, that so we may go to him in such conditions. Alas! we are unable to conquer these things of ourselves, neither our Afflictions, nor our Affections, neither trouble of mind as it is a cross, nor trouble of mind as it is a sin; no, but we must look a little higher for the removal of these distempers from us.

And accordingly (for the Use of this Point) let us be persuaded hereunto, let us not think to do things of ourselves, and by any power of our own; neither the power of our own wit, nor the power of our own Grace. David (as I hinted before) had made trial of both. And yet was here fain at last to betake himself to God himself, for relief and succor of him; neither his Reason would do it, nor his Faith alone by itself. And therefore he raises himself higher, O God, my soul is cast down. In the multitude of my thoughts within me, thy comforts delight my soul, Psal. 94.19.

But then further, to make it more full, we must consider the sweet Relation which he goes to God in. It is not only God, but my God; so far forth as it was the Soul that was dejected, so it was God which was enough to be mentioned. But as it is my Soul, so it must be my God. We never go to God comfortably nor successfully but upon terms of interest and propriety, and so we do. Therefore the Servants of God are careful still of this in all their Applications to him. We may look upon this Expression in the conjunction of both words two manner of ways: First, Simply in itself; And secondly, Reflexively, as it is here used and improved by David.

First, Take it simply in itself. And so there is this in it, That trouble of spirit is consistent with interest in God; our Souls may be dejected and disquieted, and yet notwithstanding God our God still. This we gather here from this Conjunction, My God, my Soul is cast down. Thus we know it was with Christ our Head, Mat. 27.46. My God, my God, why hast thou forsaken me? Under a seeming state of Desertion, yet God is still his, and so likewise his Members. They, notwithstanding the Afflictions and Distempers which are upon them, are not excluded from interest in him.

There are two things especially which do give us a title to God, and make him ours; the one is his choosing and accepting of us; and the other is our taking and closing with him. Now it is not any Affliction or Dejection which does keep God's Servants from either of these: He may love and embrace them, and they may trust and rely upon him even in such conditions.

Therefore it should serve to comfort and encourage God's People in this particular. There are many who are ready to judge of their Relations according to their conditions, think when it is low with them that they have no interest at all in God; yea, but they should labor to conquer and to overcome such thoughts as these in themselves, and not easily give way to them. They should labor by a spirit of Faith to break through all discouragements, as Christ himself did before them, and as David here did who was a Type of Christ. Whatever else may happen unto them, they should not suffer this happy Relation to be taken away from them.

Indeed it is a difficult matter to join these two both together when it comes to the pinch; for a Soul which is very much dejected and cast down in itself, to be able to say, My God. But yet there is ground for it oftentimes in the thing itself, and which Faith in the vigor of it is sometimes strengthened to apprehend; which accordingly we should labor for and endeavor after; consider that it is not any outward thing here below can either make or spoil our Title in this respect. If we be willing to yield and to submit to God in a way of obedience to take him upon his own terms, and to close with him upon the same conditions as he has offered himself unto us; we may conclude, that he is still our God whatsoever here in the World is possible to befall us. And so amongst the rest, for dejection of spirit. That for the Expression considered simply.

Now also secondly, Take it reflexively, as here used and improved by David. As God was David's God whiles he was in this dejected condition, so does David accordingly own him, and make use of him, and apply himself unto him under this Relation. He had said in the Text before, That he was the help of his Countenance and his God. And now here he takes these last words at the rebound, and echo's to them, O my God, my soul is cast down. This shows us that we can no otherwise expect help and favor from him in such conditions, than as he is thus related to us, nor can we otherwise make complaints unto him.

The Reason of it is this, Because that otherwise he has not those Bowels and Affections towards us: What's that which makes Children to go with comfort and expectation to their Parents in anything which is grievous to them? why, it is here, they have Bowels to them. To complain where there's no love or affection, it has little advantage or booty with it, and so it is here to God. For any to complain to him, and to have no relation to him, it is both uncomfortable and unprofitable; God will give no heed or regard to such complaints as those are. Thy soul is cast down within thee; yea, and so it may be still for any care which I have of thee. This will be the answer which God will give to such kind of persons as are either enemies or strangers to him. Oh but my God, this affects him, and works upon him, where it is spoken in truth and reality.

This Expression it has a double force and efficacy with it, both in reference to God to whom it is uttered, and in reference to David that utters it. In reference to God to whom it is uttered, as working upon his Bowels to make him more compassionate. In reference to David that utters it, as working upon his spirit, to make him more confident and courageous.

The Use of all to ourselves comes to a twofold Head, which is to be attended by us. The one is that we take care of the thing, and the other is that we take care of the improvement. First, See that God be our God, and then being so make use of him upon such occasions.

First, See that he be ours for the thing itself; make sure of that, as the ground and foundation of this Improvement. Where we have not the Relation itself, we cannot there make use of the Relation; it is a mockery rather than anything else, and so to be esteemed of by us; where God is not our God in good earnest, we cannot there say, Our God, unto him, Therefore this is necessary as the very Basis and ground-work of all the rest to be premised by us. And this he is not only upon the common terms of Creation, but so far forth as reconciled in Christ; we may say, O God, merely as we are Creatures, but we can say, My God, only as we are Christians.

That is, we can say it only truly and really, and in a right manner. Indeed it is an easy matter to say it in words and in outward profession; and it is that which many are ready to do. But to say it as having ground and authority to say it, it is a matter only of true Faith, and such as does suppose a compliance of the Soul with God, and obedience to him.

But secondly, As we are to take care of the Thing, so likewise of the Improvement of it. As it is a Priviledg to partake of this Relation, so it is a Duty likewise to make use of it, even to go to God upon the terms of this Relation, as David here does, O my God, my soul, &c.

And so now I have done with the first General Part of the Text, which is David's Complaint, or Representation of his sad condition to God, O my God, my soul is cast down within me.

The second is the Course which is taken by him in this Condition, Therefore will I remember thee from the Land of Jordan, and of the Hermonites, from the Hill Missar. This latter clause of the Verse is differently rendered by different Interpreters. Some render it thus, Because I remember thee, &c. making it not a cure of his Dejection, but rather a cause and occasion, and so our old Translation carries it: Intimating thus much unto us, That David was troubled in himself, when he compared his present Condition with his former: His present when he was now under Banishment and Persecution; with his former when he was at home, and in the enjoyment of God in his Ordinances. It was very grievous and irksome to him to consider how it was with him then, and how it was now: When I remember thee from the Land of Jordan; that is, When I remember thee concerning the Land of Jordan, and the Mercies which therein I enjoyed and partaked of from thee. The misery of present deprivations is aggravated from former fruitions: Those who have heretofore lived prosperously, and now come down from such a Condition, their grief is so much the more enlarged and increased upon them than otherwise it would be, not in Temporals only but in Spirituals, and especially in both together.

The Reason of it is this, Because the Mind hereby is made a great deal more tender and sensible of the evil than otherwise it would be. Constant Affliction it hardens, and through custom is made so much the more familiar and tolerable, and easy to be born. But now to have been in good case formerly, and to change into a worse, this is more provoking and tormenting, Felix miser maxim miser, he that has been happy, and is now miserable, he is the most miserable of all; and that so much the rather upon the account of his former happiness.

The Consideration of this Point should make us so much the more to prize such Blessings whiles we are partakers of them. Because when they are gone we shall prize them too late, and the remembrance of them will reflect disquietly upon us. We have touched upon this Point heretofore; but there cannot be enough said to make us to be affected with these things, and to lay them to heart from that natural stupidity, which is upon us. And therefore having here again occasion we make mention of them, though but briefly touch them. So much for the first sense of the words, according to our old Translation, When, or, because I remember thee, &c.

The second is the Translation before us; not in the Causal sense, but in the Illative, Therefore will I remember thee, &c. where he signifies what course is taken by him in his present Dejection and Distemper of Spirit, for the relieving of himself in it, and freedom from it, and that is by remembering of God, and his Goodness in the Land of Jordan, &c.

Where by the way, first, we may here pertinently observe, That David does not rest himself in bare and idle Complaints, but adds industry and endeavor unto them, I will remember thee, &c. This is that which we must do likewise; so make our Complaints to God, of anything which is amiss in us, as that we cast not all upon him, but do somewhat answerably ourselves for our own Particulars. Indeed we must lay the main stress of all upon him; Trust not in ourselves but in the living God. But our Endeavor must be join'd with our bemoanings and applications of ourselves unto him, as it was here with David.

The Reason of it is this, Because God delights in the exercise and improvement of his Graces in us, which he hath given us for this purpose; yea, he doth sometimes also for this end afflict us, and suffer us to fall into extremities and perplexities of spirit, that he may quicken us in this particular. We therefore then close with these his ends, when it is thus with us.

This it meets with all such who are contrarily disposed: There is a certain laziness and sluggishness of spirit which is upon many persons, when their minds and hearts are out of frame, whether in matter of grief and sorrow, or in any other kind or occasion whatsoever, to rest themselves only in Complaints; and think that that's enough for them, and never stir either hand or foot (as we say) to free themselves from it; and hence it comes to pass that they still remain under the power of those distempers and indispositions which are upon them.

But what's the particular course and means which is here used by David? This we have expressly in the words of the Text, I will remember thee from the Land of Jordan, &c. Where there are two Particulars more. First, The Act itself, I will remember thee, Secondly, The Rise of this Act, or the ground and occasion of it, From the Land of Jordan, &c.

First, For the Act itself, I will remember thee. This is the course which David here takes for the freeing of himself from that present sadness which was upon him, Remembering of God. Christians, where they cannot live by Sense they must live by Memory: Where they feel not the actual impressions of God's goodness and favor upon them, they must recall the former experiences of his loving kindness unto them. Thus does David here, and so likewise elsewhere, as Psal. 77.10. I said, this is mine infirmity, but I will remember the years of the right hand of the most High. And Psal. 63.6. When I remember thee upon my bed, and meditate on thee in the night-watches. And so the Church in her Affliction, The desire of our Soul is to thy Name, and to the remembrance of thee, Isa. 26.8.

We see in all cases whatsoever Men are apt to supply their outward senses by their fancies and memories; nay oftentimes even in evil itself, ye shall have many loose and carnal people where they are now deprived of the opportunities of their lusts and vanities, as to the exercise and actual enjoyment; yet the remembrance of them is pleasing to them, and they are ready to act them in speculation where they cannot act them in performance. Now it is that which does become Christians more especially in that which is good to supply such defects to themselves, where they are at present deprived of the Ordinances, and public Administrations; as David now at this time was to remember and call to mind their former enjoyments and participations of them, and the goodness of God to them in them. In Banishment, in Imprisonment, in Sickness, and such restraints as these are, to remember God in them all, and the mercies they have formerly enjoyed.

And not only simply to remember them, but to remember them also with some affection and delight, and as is reducible to practice. To remember those Truths and Doctrines, and Exhortations, and Instructions, and Promises which they have heretofore been made partakers of in such opportunities. And that we may do this the more expeditely, we must have these thing often in our thoughts. Memory it is a thing which is no further in our own power than the means which are conducing to it, and that is especially serious Meditation. Those things which we often think of, and roll in our minds, we do more easily remember. And so here in these Spiritual matters, when God is often in our Thoughts, he is soon in our Memories. And when our Minds are much conversant about the Promises and Truths of Consolation, we have them then more readily at hand when we have greatest need and use of them, and have most occasion to draw them forth.

We may further in this Expression take notice of that great account and esteem which David had of God at this time, in that he says, I will remember thee. It shows that God was to David above all other Enjoyments besides. That is commonly Men's greatest treasure which is their greatest solace and comfort in Affliction, that in the thoughts whereof Men do most relieve and refresh themselves, when they are exercised with any trouble, that is of dearest account with them, and they prize it above anything else; And now this (I say) was God to David, he was his relief and refreshment in his Affliction. As a man that has some potent Friend, he thinks of him, when he thinks of no-body else.

There were three things considerable especially in this of David's remembering of God, which were a comfort and relief unto him:

• First, The Excellencies in God, considered in himself.
• Secondly, The Relation which himself had to God.
• And thirdly, His former Experiences.

First, The Excellencies in God himself, I will remember thee; that is, I will consider what a kind of blessed person thou art in in thine own blessed Majesty, and thereby comfort myself. Certainly God in his Nature, and Attributes, and Name, hath a very comfortable impression with him; and so he had here to David, according to the several branches of his present Affliction. There were divers parts of David's trouble, his solitariness, his persecution, his deprivation of the Assemblies of God's people, his reproach, and the upbraidings of his Enemies: Now in each of these was the meditation of God sweet unto him, and the remembrance of him in his several Attributes.

As first, The Power of God, when we consider him in a condition of Danger, as now it was with him; he was ready to be swallowed up with his Enemies. This was apt to deject and cast him down; yea, but then he remembers God, who is Almighty and All-sufficient; and this comforts him, and raises him up again. The name of the Lord is a strong tower; the righteous run into it, and are safe, as Solomon tells us, Prov. 18.10. Thus David elsewhere improves it; as Psal. 56.3. What time I am afraid, I will trust in thee, And ver. 9. When I cry unto thee, mine enemies shall turn back; this I know, for God is for me. And so Psal. 118.6, 7. The Lord is on my side, I will not fear what man can do unto me. The Lord taketh my part with them that help me, &c.

Secondly, The Justice of God, when we consider him in a condition of Wrong: He was now scorned and contemned, and reproached and reviled by his enemies; which asked him where his God was? Where is now thy God? Why, therefore does he remember God, as one that would plead his cause for him, and in time be avenged upon them.

Thirdly, The Omnipresence of God, when we consider him in a condition of solitariness: David was now alone in the Wilderness and upon the Mountains, deprived of the society of God's people, and the public Means: well, but in the mean time he remembers God; he thinks on him that fills all places, and who is every-where present with his people, even in the remotest Corners of the Earth. That man can never be solitary, who has God to bear him company. And this is the state and condition of God's Servants, he is always present with them, more or less; not only by the common presence of his Essence, whereby he is present even in Hell itself, and with the Devils and damned Spirits, which are there; but moreover by the actual presence of his Grace, and favorable influence upon them, which is very comfortable to them. That's the first thing in this remembrance, viz. The Excellency in God himself.

The Second is the Relation which himself had to God, That he was (as is expressed in the words before) his God, I will remember thee, and remember thee so. To remember God only as a Stranger, and one whom we have no acquaintance withal, that cannot be so comfortable; but to remember him so as ours, this is the right remembrance indeed: When this goes before, and that truly, and upon good grounds, O my God, (as it does here in the Text), then, I will remember thee, follows very comfortably upon it.

Thirdly, His former Experiences; there's that also in it: I will remember how good thou hast been to me in times past, and from thence will comfort myself for the present. This is that which Christians should do upon all occasions:

First, They should observe and take notice of God's dealings and passages to them, through the whole course of their lives.

And then secondly, they should call them to mind, and remember them as they have use of them, as that which will be very profitable for them.

And this brings us now to the Second Particular which is observable of us in this passage; to wit, David's rise which he takes for this his remembrance; From the land of Jordan, and from the Hermonites, and from the hill Missar. By the Land of Jordan, we are to understand that part of the Country which was near the Heads of Jordan. By the Hermonites, that great Row of Hills which is generally called Hermon, Deut. 3.8. & Josh. 11.3. By the Hill Missar, the Name of an Hill not mentioned elsewhere in Scripture. Now from all these does David here profess, that he would remember God in his present condition.

Why would he do it from these? Namely, Because from these had been remarkable Testimony of God's Power and Providence towards his Church and People. When David should think upon God's Goodness to his Servants in these places in former times, it was a great encouragement now to him, for his trust and reliance upon God in his present Affliction. Thus again in other places, as Psal. 77.11. I will remember the works of the Lord, surely I will remember thy wonders of old. God's Goodness to the whole Church, it is matter of comfort to every Believer, and particular Member of the Church.

This is grounded upon God's Unchangeableness, who is yesterday and today and the same forever: What he has been to his people in former times, he will be still unto them. He has the same· Power now, the same Goodness and Bowels that he had ever. His Love, it embraces and comprehends his Church in all Ages, and every person belonging unto it.

Therefore we should hence learn to improve such Arguments as these are to us. We should make use both of Personal Experiences and National, for the quickening and strengthening of our Faith in cases of dejection. Consider what God has done for Israel; and consider what God hath done for us, in our particulars, at such a time, in such a place, and upon such an occasion. There's very good use of such recallings and such remembrances as these are, whereby to support our Faith. Experiences being duly considered, are great helps to us in this particular.

This is the Priviledg and Advantage which ancient Christians have above others, That they have more of these: Others have comfort from God's Attributes, and his Relation, and his Promises, &c. but these have comfort from Experiences, which are all these in facto esse, as being accomplished and reduced to practice, which are most convincing and satisfactory of all. The longer that any are acquainted with God, the more evidences and demonstrations have they of his Goodness to them, which they are able to improve and to make use of against another time, as David here does when his soul was cast down in him. This is the course which he takes for the relief and succor of himself, even by the recalling of God's ancient Goodness both to himself and the rest of his People; Therefore I will remember thee from the land of Jordan, and of the Hermonites, and of the Hill Missar.

Again, we may observe here somewhat from the connection of both clauses of the Text together; My soul is cast down, &c. therefore I will remember thee, &c. What from hence? namely, That present Afflictions do sometimes give an occasion to us to remember former Mercies. David, it may be, would never have thought of Jordan, and Hermon, and Missar, and the Mercies there anciently bestowed, if it had not been for this his present distress; now these bring those to his mind. When we once fall into conditions of sadness, we shall then be mindful of those blessings which heretofore we have enjoyed very unthankfully, or with little observance and taking notice of them.

The reason of it is this, Because Contraries do illustrate one another. Look as former Prosperity which is now past, makes present Affliction to be more discerned: so present Affliction now felt, it makes former Prosperity to be more acknowledged.

This is a cause therefore, why God does sometimes so order it in his Providence: He brings his people into cases of dejection, that so from hence they may be more apprehensive of their former freedom, which they have not sufficiently regarded.

Now therefore should we here learn to prevent God in such dealings as these with us; Think of Mercies of our own accords, and do not provoke and necessitate God to take such a course as this is of minding us, and of remembering us of them, which will not at last be so pleasing to us. Acknowledgment of God's Goodness to us, is then most kindly, when it comes of itself, and is not as it were extorted or forced from us.

I will remember, i. e. I will still remember thee. It is a continued act, which he would be frequent in, and constant to. So should we be ourselves, &c. So much for that, and so also of the sixth Verse of this Psalm.

SERMON VIII.

THe Text is a Figurative Description of the manifold Afflictions and Calamities which the Psalmist was exercised withal. In which (for orders sake) there are two things considerable of us.

First of all, The Condition which he was in simply considered.

Secondly, The Enlargement or Amplification of this his Condition. This Condition simply considered was, Depths. The Amplification of it was, that these were multiplied one upon the other, Deep calleth unto deep, &c.

We begin with the First, viz. The sad condition which David at present was in, namely the Deep. Now although this be spoken particularly here of David, yet we must know that it is incident to any other of God's Servants besides. The People of God they are sometimes in the Depths. This is the Point which we may here observe and take notice of from this passage before us. It is that which we find them sometimes complaining of in Scripture, not only David, but divers others besides: David himself in sundry places, as Psal. 69.2. I sink in deep mire where there is no standing. I am come into deep waters, where the floods overflow me. So Psal. 130.1. Out of the depths have I cried unto thee, O Lord, &c. So Heman, Psal. 88.6. Thou hast laid me in the lowest pit, in darkness, in the deeps. Thy wrath lieth hard upon me, and thou hast afflicted me with all thy waves. So the Prophet Jonah, Thou hadst cast me into the deep, in the midst of the seas, and the floods compassed me about, all thy billows and thy waves passed over me, &c. in Jon. 2.3.

There's a Threefold Depth (for the better opening of this Point unto us) which the Saints and Servants of God are subject to here in this life. 1. The depth of Temptation. 2. The depth of Desertion. And 3. The depth of Affliction, and human Calamities.

First, Of Temptation, as when they fall into any grievous or heinous sin. This it is a very great depth, and such as is ready almost to swallow them up. This was one of those depths which David himself did fall into: We know how long he lay under a sad and fearful Temptation in the matter of Uriah, and so also in numbering of the People, and upon other occasions; David was over head and ears (as we may so express it) in those sinful allurements. So Peter in the denial of his Master, and seconding it with Curses and Abjurations, he was plainly in the deep. And Paul when he had those buffetings of Satan, which was probably some foul Temptation; he was no other than swallowed up in the deep. There are 〈 in non-Latin alphabet 〉 , The depths of Satan, as they are called in Revel. 2.24. And these are those Temptations to Sin, which he does administer and fasten upon the Soul. Sin it is a great depth, and may very properly have the name of a Depth attributed to it. This it is in these respects. First, In regard of the extent of it; It is of a large and infinite nature, so that a Man knows not where it will end: It is a bottomless pit, when a Man once gives way unto it, he shall never have done with it. As a Man that falls into some deep Well, he sinks down still further and further, and is a long while a-coming to the bottom. Even so is it with a Man which does yield to the Temptations of Sin, he proceeds still further and further, and never knows where or when he shall stop or cease from it.

Where (by the way) we may take notice of the vanity which is in many People in this Particular. It is the conceit and imagination of some Persons that they will only begin with Sin, but go no further, but stop as they please; such as these deceive themselves in so thinking: No, Sin and the Temptation to it is a Deep, so that a Man that falls from some high pinnacle he may as well hope to stop before he comes to the ground, as a man that falls into any Sin may have hope to stop before he falls into another. Sin is a depth in regard of the extent of it, and the infinite nature which is considerable in it.

Secondly, In regard of the danger which it does expose a man to; it is a Depth so. As it is of an infinite nature so it is of a devouring nature, it carries a man into destruction itself, even to Hell, which is a very great deep, and the bottomless pit indeed. Look as those Swine which were possessed by the Devils in the Gospel, it is said of them, that they ran violently into the Sea, and were choked in the Deep, Mat. 5.13. Even so is it with such Persons oftentimes who are captivated to Sins, they run violently, even upon ruin itself, and are ready to be overthrown in that deep. The ways of Sin they do tend to everlasting ruin and destruction.

Thirdly, From the difficulty of recovery and freedom from it; Sin it is a depth also thus. A Man that sticks fast in the deep, he is not easily got out of it again, no more is a Man that is entangled with Sin. So what Solomon says of an Harlot, it is in a sense true of every sin besides, That it is a deep ditch. Why is an Harlot called a deep ditch? A ditch in regard of filthiness, and a deep ditch in regard of irrecoverableness; because those that are given over to those Sins, they do very hardly ever get riddance of them; even so may it be said of many others which are cherished and indulged, they are a deep ditch in this Consideration. Thus have we seen the fitness of the resemblance in that Sin is compared to a depth.

But why now does God sometimes suffer his Servants to fall into these Depths? Surely for very good cause.

First, Sometimes to discover to them more fully the Corruption which is in them, that they may see the depth and bottom of their evil hearts, which has a great deal of fraudulency and falseness in it. The heart is deceitful above all things, and desperately wicked, who can know it? says the Prophet, Jer. 14.9. The Children of God would never know what corrupt Hearts they had in good earnest, if he did not sometimes suffer them to fall into such and such miscarriages. Deep here calls unto deep, as we may so express it; the depth of their sinful Actions to the depth of their sinful Natures, which those Actions spring from in them. Which though it be much subdued by Grace in those which are Regenerate, yet has enough in it to abase them, and lay them low in their own eyes, when they shall consider it and reflect upon it, as we shall see more anon.

Secondly, To make them more sensible of the depth of the Grace of Christ, 〈 in non-Latin alphabet 〉 , These deep things of God, as the Scripture calls them, The depth of the riches both of the wisdom and goodness of God. This is more discovered occasionally from these depths of Sin which Christians at any time fall into. Deep calls unto deep here also, the depth of sin and misery, to the depth of Free Grace and Mercy in Jesus Christ. Here we see how far we are engaged and beholding to him. The desperateness of the Disease shows the skill and love of the Physician in the curing of it. And this is that which God will have all sooner or later to be apprehensive of. He will have Christ to be Christ unto them, and of dear esteem and account; and therefore' he sometimes exercises them, by giving them up to the Temptations of Satan in the highest-degree, to work this in them. What effect this had upon Paul himself after his Conversion, the greatness of those Sins which he had sometimes been guilty of; it made him afterwards so much the more to admire the Free-Grace and Love of Christ, that God should have mercy upon such a wretch as he was, that was gone so far into the Deep, 1 Tim. 1.13. Who was before a Blasphemer and a Persecutor, and injurious, but I obtained mercy, &c. And the Grace of our Lord was exceeding abundant, with faith and love which is in Christ Jesus. He from hence takes more occasion to proclaim the Grace of Christ.

Thirdly, God suffers Christians sometimes to fall into these Depths for the warning and admonishing of one another. It is not for an example of Sin, but for a prevention of it. Profane and carnal Persons, when they see David slip into the depth, they themselves will therefore presumptuously and of their own accord leap into it; but this is not the proper use which is to be made of it, nor the end which God does intend in it. It is not to be a pattern of Sin, but to be an admonition and caution against it, that men should not be high-minded but fear. And that when they see such Persons as David falling into such deep enormities they should be so much the more wary of themselves, and of the occasions of them. This is the account of God's Providence in them.

And then again over and above, to be patterns of God's Goodness in their Recovery. As the Apostle Paul also makes it to be in the aforenamed Scripture, 1 Tim. 1.15, 16. Jesus Christ came into the world to save Sinners, of whom I am chief. Howbeit for this cause I obtained mercy, that in me first Christ Jesus might show forth all longsuffering for a pattern to them which should hereafter believe on him to life everlasting. God's goodness in the recovery of Paul, who was so great a Sinner, was a pattern of the like goodness to others, who should embrace the conditions of the Gospel and Faith in Christ. And as it holds good as to Sinners before Conversion, so likewise as to Sinners after it. There's the same reason of both; there's a pattern of God's goodness in either.

Fourthly and lastly, God does therefore sometimes suffer his Servants to fall into these depths of Temptation, to humble them, and keep them low in themselves. Spiritual miscarriages do sometimes prevent spiritual pride. There are few sins, but God had rather his Servants should be guilty of than this; and therefore to cure them, and to keep them from this, he suffers them to fall into others; as Physicians heal one Disease sometimes by casting into another. This was the ground again of Paul's Temptation, as himself gives an account of it▪ 2 Cor. 12.7. And lest I should be exalted above measure, through the abundance of the revelations, there was given unto me a thorn in the flesh, the messenger of Satan, to buffet me. Lest I should be exalted above measure. It is twice repeated, both in the beginning of the Verse and in the end of it, to lay the greater Emphasis upon it, and to point out to us the true cause and reason of it, which was the prevention of Pride in him. That he might not be exalted, he was dejected; and that he might not be lifted up in the hights, he was cast down into the depths. And so it falls out to be likewise with many other of God's Servants besides.

The Use which we are to make of this point, is from hence to keep a narrow watch over our own hearts, and to take heed to ourselves. Let him that thinketh he standeth, from henceforth take heed lest he fall; and lest he fall into depths. There's no man is secure from them, whosoever he be. Though it is true, God does usually, and for the most part, preserve his Servants from falling into notorious sins, such sins as may wound their Conscience, and may break their Peace, and may blemish their Profession: I say, he does usually in his Providence keep them from such; yet sometimes he does also for just causes suffer them to fall into them. And therefore let none trust to themselves in this particular; let none presume upon the power and strength of habitual Grace in themselves, or any measure of it; as thinking, that they are thereby safe against all manner of Temptations of this kind; for so they are not. They are not secure from the Temptation; for Satan will dare sometimes to venture upon them, even so far as these: Nor are they secure neither from being overcome with the Temptation; for God now and then does give them up to the power of Satan, so as to prevail upon them. Therefore (I say) let even the best of God's Servants be herein wary and jealous of themselves.

And to prevent such evils as these in us, let us be careful to keep in good terms with God himself. That which is said of the snares of the Harlot, is true of other heinous sins; He that pleaseth God, shall not be taken in those snares, Eccles. 7.26. God never suffers his Children to fall into these depths of sin, and more notorious Temptations; but when they have first provoked his Majesty, by some unworthy steppings aside in somewhat else perhaps of a lesser and inferior nature; omission and neglect of some duty, or voluntary commission of some sin, which they have made lighter of. When Christians make nothing of smaller sins, God suffers them to fall into greater, that so no sin indeed might be small unto them; because, that hereby Conscience is occasionally awakened to consider both of the grievous nature of sin itself, and the infiniteness of that Majesty which the least sin is committed against, which before it took no notice of. When men live fairly and civilly to the world, and escape grosser crimes, they are not commonly so sensible of the breach and transgression of God's Law in lighter matters, and so fall into greater; one sin making way for another, both in the nature of thing itself, as also in regard of the Providence of God, and his usual way and manner of dispensation. But so much of the first Explication of the Depths which God's Children fall into, viz. The Depths of Temptation.

The second is the Depth of Desertion, and the sense of God's Wrath upon the Soul. This is a very great Depth; It is called sometimes the lowermost Hell, in Scripture, because it is a kind of representation even of Hell itself. And this is that which even the dearest of God's Servants are now and then exercised withal, and which they fall into. David himself was much in this depth, especially after his great sins; That deep called to this deep, and was an occasion of it, as he complains in Psal. 51. of the broken Bones. So Heman, whom we mentioned before; and Job, they were both of them likewise in this deep.

This God is pleased to order for divers considerations likewise: As first, Herein to conform them to Christ, he was a Type of Christ in this particular, among others, as to his being in the deep of Desertion; for so Christ himself was, which made him to cry out as he did, My God, my God, why hast thou forsaken me? Mat. 27.46. Christ himself was for the time forsaken as it were of his Father; not in regard of Affection, for God never but loved Christ, nay, he now loved him most; nor yet in regard of Union, for there was never any separation of the Divine Nature from the Human, after Conjunction; nor yet in regard of Unction, for he had always Grace in him. But this forsaking, it was a suspension of Vision, and the fruition of God's comfortable presence, this was withdrawn from him; yea, he was not only deprived of all Joy and Happiness, but also he felt the Wrath and Fury of the Almighty, whose Arrows and Terrors were upon him. It pleased the Lord to bruise him, and to put him to grief, and to make his soul an offering for sin, Isa. 53.10. And Mat. 26.38. He complains that his soul was exceeding sorrowful, even unto the death; which shows, that he was in the very Gulf and Depth of Desertion. Now if it was thus with the Head, we cannot wonder that it should be so with the Members. If it was thus with the Natural Son, the Adopted Sons may be very well so likewise. And so they are even upon this Consideration (amongst the rest) out of conformity unto him.

Secondly, God brings his Children into those Depths, to keep them and prevent them from worse, even from those depths which we mentioned before, the depth of sin. To take off their hearts from the Creature, and all inordinate delights in them, which otherwise they would be sometimes carried to. He separates their Souls from sin, by separating himself for a time and season from their Souls. He plunges them in wrath, that they may not be overwhelmed with lust, and the overflowings of corruption.

Thirdly, To make them so much the more to long and pant after him. Those which are in a state of Desertion, they prize the love and favor of God so much the more, and the means that tend unto it. It makes them to delight in the Ordinances, and Ministry, and Means of Grace, which otherwise they would perhaps neglect. It makes them to relish the Promises, and the sweet Word of God, which is now even as Honey to their Souls when it is administered to them. Thus David, whiles he was in this deep, we see here how he prizes the Sanctuary, and the enjoyment of God's presence in it, My soul thirsteth for God, even for the living God. Oh when shall I come and appear before God! As we have heard out of the Verses before. God loves that his Ordinances and Worship should be of account and esteem with us. And this they come to be occasionally from such conditions as these are of spiritual desertion.

Fourthly and lastly, To prepare for greater comfort and enlargement of heart. God's Children, when they have been in the deep of Desertion, they are more fitted for the height of Assurance, and the comfortable light of God's Countenance shining upon them, To comprehend with all Saints what is the breadth and length, and depth, and height, and to know the love of Christ, which passeth knowledge. There's a depth of Favor as well as a depth of Wrath, and this deep calls unto that; so that God's People when they have felt the one do through his Goodness the more partake of the other. For these and the like Considerations does God suffer them to fall into this depth amongst the rest.

Therefore this should teach us rightly to understand God's dealings in this Particular, that so we may not conceive hardly or rashly of the Servants of God as we are apt and ready to do, when we see them in such cases as these are, even to add affliction to affliction by our heavy and uncharitable Censures, concluding them to be therefore none of God's Servants, because it is thus with them. This we may not do, lest we offend against the generation of God's Children. We see here that even David himself a man after God's own heart, he was in this condition, which he seems to complain of, when he says, That deep calls unto deep, and God's waves past over his Soul. Therefore we may not judge harshly of such, so as from hence to exclude them out of the number of God's Servants, for we shall judge amiss in so doing, and also contrarily even to Truth itself.

Yea perhaps shall hereby bring ourselves into the like sad conditions, which is another reason that may be added to the former, Why God sometimes exercises some of his Children after this manner? It is hereby to make them the more tender-hearted and compassionate to others which are their Brethren. As it is said of Christ, That he therefore suffered being tempted that he might be so much the readier to succor those which were tempted. That he might be a merciful and faithful High Priest, that he might 〈 in non-Latin alphabet 〉 , have compassion on those which were out of the way, and reasonably bear with them. So is it also with the Members of Christ; God brings them now and then into the depths, thereby to make them the more tender-hearted towards others, which are in them before their eyes. For God delights in the sweet Affections of his Servants one to another: And forasmuch as they are all Members of one and the same Body, he would have them accordingly to be affected to each other, in sympathy and follow-feeling of each others infirmities; where he spies this at any time to be wanting and defective in them, he usually takes such a course as this for the helping of it in them. Where Christians are too prone to censure their Brethren for Desertion, he does then oftentimes take an occasion to afflict them with the same cases and conditions themselves.

Again, As this Observation before us, should keep Christians from rash censure of others, so also of themselves in such cases. It is that which the Servants of God are also apt now and then unto. To think that they are forsaken absolutely, when they are forsaken in outward appearance; and to think that they are none of his Children, because he suspends his comfort and countenance from them: This they may not do, because as in the former they wrong others, so in this they wrong themselves, which is the greatest wrong of all, and such as is no way allowable or justifiable in them. We may not confine the work of Grace to the work of Comfort, so as to conclude there is none of the one without the other. Indeed there can be never true Comfort where there is not true Grace, but yet there may be true Grace where there is not always that sense of Comfort; yea where there is rather the sense of the contrary, even in a troubled and dejected Spirit, as the case was now here with David, when he said, His soul was cast down in him.

Therefore the Servants of God should here raise and rouse up themselves as much as they can out of these depths, and learn to live by faith, rather than sight. And though Comfort be a very pleasing thing, yet to prize Grace rather than Comfort, which of the two is to be counted the better, and the ground of the other. The neglect whereof is the cause why God sometimes deprives them of it, because they had rather have sight and sense whereby they are refreshed themselves, than Faith and Grace whereby they honor him.

And so much also of the second Explication of the Depths of the Servants of God, the depths of Desertion.

The Third is the Depths of Affliction and Human Calamities; that is, those Crosses and Troubles which the life of man is exposed unto here in this world. These are such as God's Servants sometimes fall into in the highest degree, and so are said in this sense to be in the Depths, because they do drown and swallow up the Soul, and environ it, and compass it about with continual deep dangers. David he had his share in these Depths as well as the rest, and whereof he here complains; and so have divers others of God's Servants had in former times, and still have and will have to the Worlds end.

This God will have to be for sundry Considerations likewise: As,

First, Hereby to work out of them great Corruptions. One deep here still calls to another; the depth of Sin calls to the depth of Afflictions. Sometimes great Graces have great weaknesses with them, and great Afflictions work out those weaknesses through God's blessing, when nothing else will. Security and worldliness, and spiritual pride, and such things as these they are not easily wrought out of the Soul: Strong Humours must have strong Physic to work them out; and such are these depths of Afflictions, they are strong and violent means, but they have a very good issue and effect, which in God's Providence follows upon them: And for which cause it pleases God to send them, and to inflict them upon his Servants. This is still God's great care to look after the main in his Children, and to take care of that which is the good of their Souls. And although we many times prefer Iniquity before Affliction, yet he does not. He had rather his Children should go to Heaven maimed, than go to Hell with all their limbs. Where great Afflictions are necessary for the freeing from great Corruptions, they shall be sure there not to want, or be without great Afflictions.

Secondly, Hereby to fit them for great service. These waters that go over them, liquor them, and season them, and prepare them for some special work and employment, which God calls them unto. Men of great usefulness they are oftentimes of great exercise in this Particular. Paul because he was a chosen vessel, he must be a broken vessel; broken with affliction, that he might not be broken and laid aside as unprofitable and unfit for use. This is that which is ordinary, and which we may take notice of in common observation, as which is usual so to be.

If we shall ask, How this comes about? what influence great Afflictions have upon Men's spirits as to great service? I answer, sundry ways.

First, As it does take off that softness and mollities, which is commonly upon men's minds. He that will be a good Soldier of Jesus Christ he must endure hardness, says the Apostle, 2 Tim. 2.3. So is it with him who will be a Soldier of Christ, he will fight under his Banner, and be serviceable indeed to him, he must endure hardness; because he is likely to meet with resistance and opposition in such works as those are. Now great Afflictions they harden Men, and that in the best sense; they breed a gracious softness, a meekness and tenderness of spirit, but they take away a carnal softness, a delicateness and spirit of ease: And because they do so, they do thereby fit for great employment. There's none which do God more service than such persons as are fullest of self-denial. And thus it is with such as these; and God does hereby inure them, and train them up to such a temper as this.

Secondly, Afflictions prepare Men for service, so far forth as they do scour away Corruption, (which we spake of before.) A Man which is under the power and dominion of any great lusts he can never do God any great work, because his lusts still stand in his way as such which must be first satisfied. But now these Afflictions purging away, these prepare for this, and help to the discharge of it.

Thirdly, Afflictions prepare for service so far forth, as they do exercise Grace, and by the exercising of it, strengthen it; Grace by how much more it is in exercise, the fitter it is for employment; and by how much it is under Affliction, so much the more is it under exercise and use, and fit for the Masters service. That's a second account of this Point, Why God brings his Servants sometimes into deep Afflictions, that namely from thence he may make them fitter for greater service which he calls them unto.

Thirdly, That he may moderate to them greater Comforts. The Children of God have sometimes need of great Afflictions, thereby to keep them in awe, and to prevent a wantonness and luxuriousness of spirit in them which in some cases is apt to creep upon them; that they may not be too much transported and carried away in themselves, but may enjoy their Comforts with greater sobriety; that they may be both more humble in themselves, and more composed in their carriage to others.

Fourthly, For the advancement of God's Power in their greatest extremities. This is the account which the Apostle Paul gives of that great trouble which came to him in Asia, 2 Cor. 1.8, 9. We were pressed (says he) out of measure above strength, insomuch that we despaired even of life, and had the sentence of death in ourselves. Why, for what reason? That we should not trust in ourselves but in God which raiseth from the dead. When Men are brought into great extremity, wherein there is nothing can help them, but only God himself; this will make them so much the more to trust in God, and not in themselves: This is the effect will follow upon it, in God's blessing of it.

Lastly, God does bring his Servants into these Depths whereof we now speak, that so hereby he may the better show them, and discover them both to others and to themselves, for the exercise and trial of the several Graces of his Spirit in them, or the want of those Graces in them. There's no Man knows his own heart till he falls into such Conditions as these are, neither as to the badness of it, nor the goodness of it; neither how much Corruption is in it, nor how much Grace.

For Corruption he knows not that, till it be stirred up by such an occasion. There are many which go for very calm and patient Creatures till God trys them by such kind of Providences as these are▪ Who would have thought that Jonah should have been such a pettish piece as he was, till God tried him by bringing him into the Depths; and so it is with many others: God occasionally from hence shows that Pride and Impatiency which is in them, which otherwise would be altogether secret and unknown unto them.

And so for Grace likewise, he takes an occasion from hence to discover this also both to themselves and others. There's many would never have known what they had been able through God's Grace to endure, if God had not taken this course with them; no nor others for them. Ye have heard of the Patience of Job, says the Apostle, Jam. 5.11. Who would ever have heard of his Patience, if they had not heard of his Afflictions as the trials of that Patience in him? God did hereby even convince and confute Satan himself, so that he had nothing to say against him. The Lord does hereby manifest the reality and power which is in Religion, that it is not a fancy or notion, but has some reality and strength in it, when it does produce such noble effects, so as not only to endure light Afflictions but great ones, without sinking under them. Thus we see for what cause God does bring his Servants into these depths of Affliction.

Well, seeing this is so, this should then first of all teach us not to think strange of the fiery trial. We should not much wonder at it, as being that which is usual and ordinary with the Lord so to dispose; as we have an example here in the Prophet David. This is one great trouble in our Afflictions, when we think them solitary and unusual, See if there were any sorrow like my sorrow? This is that which we are apt oftentimes to think, if we be afflicted, that there was never any afflicted like us. Now we should take notice of the contrary, God's Servants have been in depths of Affliction in all times and ages of the World.

Therefore again Secondly, We should also take heed of singing a requiem to our Souls. Take heed of security and carnal confidence in any outward▪ thing whatsoever we enjoy, whether Health or Wealth, or Friends, or any such thing. Those who are in the hight of these Comforts for the present, they may be very soon in the contrary depths, and extreme deprivations of them; that so we may still in an holy meekness, and humbly relying and depending upon God for the continuance of these things unto us, as long as himself pleases, who hath them alone in his own power.

Thirdly, Here's also matter of Thankfulness to those who are at present out of these Depths. Forasmuch as God is pleased sometimes to bring some of his Servants into such conditions; what a mercy is it for any to be freed and exempted from them! We should here wonderfully adore God's Distinguishing Providence to this purpose, whereof we are able to give no other account than his own free Grace and good-will, why God should exercise some of his Children with very great and sore Afflictions, and in the mean time let others of them escape; this is a thing which we cannot understand, nor know not what to make of it. It is a depth itself. But such as we are to observe and to take notice of; and the more that we have a share in the mercy, the more to be sensible of God's Goodness and favor itself to us in it.

And further, here's matter of Patience in any smaller or lighter Afflictions, which at any times we are subject unto and exercised withal. There is a great piece of softness and tenderness upon many People, which makes them full of murmuring and repining under the least cross whatsoever it is; they cannot endure any trouble upon them though it be never so small; the easiest and gentlest correction makes them impatient. Now such as these for the better cure of this infirmity and distemper in themselves, should consider how it is with many others which are in far worse condition than themselves are. Those that startle at these sprinklings of Affliction, let them think of others floods and billows, and waves that daily pass over them. Those that shrink at their own wadings, let them but think of others depths, and the sad and lamentable extremities which are accomplisht in their Brethren in the World.

And so now I have done with the first General Part of the Text, which is David's Condition simply considered in itself; and that is depths of Temptation, of Desertion, of Affliction.

The Second is the Enlargement or Amplification of this his Condition; and that is, that they increased upon him; Deep calleth unto deep; that is, one evil is inviting of another. In which passage for the better illustrating and clearing of it to us, there are three Particulars especially considerable of us. First, The variety of Evils, one evil to another. Secondly, The Conjunction of Evils, one evil with another. Thirdly, The Connection of Evils, or dependence and mutual reference, one evil upon another.

First, Here's the Variety or Plurality of Evils, one evil to another; Deep calls unto deep, that is, an evil in one kind to an evil in another. The Saints and Servants of God are not exercised with troubles only of one kind but of divers and sundry sorts. The floods and waves, &c. Troubles of Body, and troubles of Mind, and troubles of Estate; troubles of the inward man, and troubles of the outward: There are variety of troubles upon them; Many are the troubles of the righteous, Psal. 34.19. And 2 Pet. 1.6. For a season if need be ye are in heaviness through manifold Temptations. And the Apostle Paul of himself and of the rest of his Brethren, 2 Cor. 7.5. We were troubled (says he) on every side; without were fightings, within were fears. There's within, and without.

The ground hereof is this; Because there are many occasions, we have many sins and many lusts, and many evil ways whereby we provoke God's Justice against us, and therefore we cannot wonder that there should be many evils and afflictions to answer them: whiles we multiply our Transgressions, it cannot be strange that God should multiply his punishments and corrections of us; whiles Sin calls to Sin, Judgment may well call to Judgment suitably to it.

Therefore we should make account of it, and prepare for such things as these are. We are ready sometimes to think that when one evil or trouble is over, there's no more behind; as Agag sometimes said, The bitterness of death is past: but sometimes it proves otherwise; God has treasures of Wrath as well as treasures of Mercy. And as he has more Blessings than one for those that fear, so he has likewise more Judgments than one for those that sin against him.

Yea now and then not only for his Enemies, but for his dearest Children he hath many ways whereby to exercise them, which should teach them to get many Graces whereby to be able to bear them, Faith and Patience, and Humility, and Self-denial, and the like. As Affliction calls to Affliction, so should Grace also call to Grace. That's the first, the variety of Evils.

Secondly, Here's also the Conjunction of Evils, one evil with another. Men may have many Troubles sometimes successivefully, one Trouble after another, so that when one's gone, another may come in the room of it; but to have many Troubles together, this is a greater aggravation; and this is here signified in this Expression in the Text. It is not as it is in a Channel, where the water runs and lessens in running, but as when divers waters meet together, and so make the flood so much the greater. This is the case oftentimes with God's Servants, like Job 's Messengers, one still following upon the other, and all still abiding and continuing with him. Outward Troubles and inward both at once, as it was in Paul 's Tempest, Where two Seas met, and the Ship broken with the violence of the waves, Act. 27.41. Thus was the condition here of David, He breaketh me with breach upon breach. He runneth upon me like a Giant, says Job, 16.14.

This God is pleased likewise to do upon very good Consideration, as namely hereby thoroughly to purge his Servants of those Corruptions which are in them. Strong and tuff Humors must have strong Physic to carry them away; and if one Potion will not do it, the Physician commonly adds another to the former, thereby to make it so much the more effectual: even so does God with his Patients.

Therefore let us not in this case murmur and except against the course of our Physician, but rather search into our own hearts, and observe how all stands there. We are apt to think that to be too much which God does not think so; there's a necessity for it, or else God would not take such a way as this with us. He does not afflict willingly, nor grieve the children of men, Lam. 3.33. We pull as it were Corrections down from him, and force him to add Judgment to Judgment, from that stubbornness and perverseness, and incorrigibleness which is many times upon us.

Thirdly, Here is also the Connection or Dependence of one Evil upon another; Deep calls to deep; that is, one Calamity invites another, to signify thus much to us, That where God begins he will make an end. If I whet my glittering Sword, and my hand take hold on judgment, then so and so, Deut. 32.41. God is oftentimes a great while a-beginning, he proceeds but very slowly to Judgments as to the first undertakings of it; but when his hand is once in, he then goes on, till he hath fully accomplished it. Look as on the other side Mercy calls to Mercy, and where God has begun to be gracious, he delights to perfect his work unto us; even so here does Judgment call again to Judgment; and where he takes men once to task, he will there proceed in the punishment of them.

The Consideration of this Point may be thus far useful to us. First, To teach us wariness, and strictness, and exactness of Conversation before God, that we come not within the reach of his Correction, nor in the least manner provoke him against us; for if we do we know not where we shall stay. As when we once begin to sin, we know not when we shall have done sinning; one Sin calls to another, as I shown before. So when we once begin to suffer, we know not when we shall have done suffering: One Affliction here calls to another, and invites to the consummation of it.

Secondly, It should teach us to tremble at the very shakings of the Rod, and the beginnings of Judgment at any time towards us, and meet God presently by speedy Repentance: As Moses to Aaron, Go quickly with thy censer, &c. for the Plague is begun, Numb. 16.46. So should we do in these cases. For this and this alone is able to stop it. There's nothing but serious Repentance, and Amendment, and Conversion to God which will put a stop to the proceedings of Wrath and Judgment there where it is begun.

Therefore let not us be wanting to ourselves in such means as these are, nor in the repetitions and multiplications of them; but as Deep calls unto deep, so let Prayer unto Prayer, and Faith unto Faith, and one Grace to the exercise of another. If we cannot prevail with God it may be the first time, yet we may the second; or if not then, the third. Therefore let us never be weary of importuning him, and following him with our Desires time after time, when we would take off any Affliction from us, or would procure any Blessing to ourselves; let us never give over, as the Widow with the unjust Judge, and as the Canaanitish Woman with Christ in the Gospel. Follow him perpetually. Out of the Depths have I cried unto thee; says David, Psalm 130.1.

And as in our own cases and conditions, so moreover likewise in the case of the Church. That which was here the Condition of David at this time for his own particular person, it happens sometimes to be the condition of the whole Church of God in general, or at least some eminent parts of it; that Deep calls unto deep, that they are in great extremity and affliction, as it was in Esther's time, and in Nehemiah's time, &c. Nehem. 1.3. Now what should be done in this case? Why, even to follow God with all importunity. Ye which are the Lord's Remembrancers keep not silence, and give him no rest till he has established and made Jerusalem the joy of the whole Earth; as the Prophet advises in Isa. 62.67. The depth of the Churches misery should call for the depth of our solicitations and earnestness for it.

This that we may do the better, it concerns us to labor for a deep sense of the Churches condition in our own hearts, which may make way for this in us; and without which it will not be in us. Our Prayers must come from the very bottom of our hearts. They must not be slight and perfunctory, and superficial in us. They must have a deep rise, and original in us, and then consequently they will have an answerable effect. And depth will call unto depth, the depth of Grace and Faith, and zeal, and importunity on our part will call for the depth of pity and compassion, and mercy, and activity on God's.

So much for that, and so also for this whole seventh Verse of this Psalm, Deep calleth unto deep, at the noise of thy Waterspouts, all thy waves and thy billows are gone over me.

SERMON IX.

IN the Text itself there are two General Parts observable:

• First, An Intimation of God's Carriage unto David.
• Secondly, An Expression of David's Carriage again unto God.

• The Carriage of God to David, that we have in those words, Yet the Lord will command his loving-kindness, &c.
• The Carriage of David to God, in these, And my prayer unto the God, &c.

We begin with the former, viz. The Carriage of God to David; which is here laid forth in three particulars:

• First, In the Nature of it.
• Secondly, In the Conveyance.
• Thirdly, In the Time or Season.

The Nature of it, that is expressed in two Terms, 1. His loving-kindness; and 2. His song.

The Conveyance of it, in two Terms more, He will command it, It shall be with me.

The Time or Season, in two Terms more, In the daytime, and in the night.

First, To speak of God's Carriage to David, as it is expressed in the Nature of it, His loving-kindness and his song. The one, as denoting his simple Affection considered in itself; and the other, as denoting the discovery or impression of it upon David.

For the first, It is God's loving-kindness: This is that which he does vouchsafe unto his people; We have thought of thy loving-kindness, O God, in the midst of thy temple, Psal. 48.9. And Psal. 63.3. Because thy loving-kindness is better than life, my lips shall praise thee. And again, Psal. 106.4. Remember me, O Lord, with the favor which thou bearest to thy people. And again, Psal. 119.132. Look thou upon me, and be merciful unto me, as thou usest to do to those that fear thy Name. There is a common and ordinary kindness which God shows to all sorts of men, upon whom he causes his sun to shine, and his rain to fall: But he is peculiar in his favors towards his people, and bears special loving-kindness to them of all others besides. All the paths of the Lord are mercy and truth, to them that keep his covenant and his testimonies, Psal. 25.10. Now this peculiar loving-kindness is that which David here speaks of in this present Text.

God's first loving-kindness of all, is his choosing us, and predestinating of us to the adoption of children by Jesus Christ unto himself, Eph. 1.4, 5. This is the kindness and love of God our Savior, which does in time appear unto us, as it is, Tit. 3.4. And all other kindnesses besides flow from this first kindness to us, whether spiritual or temporal; this is the common and general Spring and Fountain and Source of all the rest. But here in this Scripture in hand, we are to take it as more determinate and restrained, namely, to God's relieving of David in his present condition of distress; he was now (as ye have heard) in the Depths, Deep calleth unto deep, &c. But yet he does promise to himself an experience of God's favor towards him; Yet the Lord will command his loving-kindness, &c. that is, he will do somewhat which may help me in this my Affliction, as a fruit of his loving-kindness towards me.

That which I shall chiefly here insist on from this passage before us, comes to two heads: The one is the usual manner and dealing of God himself in his Carriage towards his Servants; And the other is the Faith and Hope and Expectation of such Carriage as this from him. The former from these words considered simply as they lie in the Text. The other reflexively, as coming from David.

For the first, God's usual manner of dealing, it is to relieve and comfort his Children in these distresses which are laid upon them. God's Servants are never at such a pinch, nor in so low and forlorn a condition, but God doth prepare mercy for them, and doth show forth loving-kindness to them; Yet the Lord will command his loving-kindness, &c. We must take these words in their Connection with those which went before in the foregoing Verse, wherein the Psalmist had made mention of the waves and billows that went over him. These he here signifies were not so great or so many, as to exclude God's loving-kindness from him, which notwithstanding should be manifested to him; And so affords this general Observation for all others besides.

This proceeds; First, From the sweetness of his Nature: God is full of Bowels and Compassion; he hath Mercy as well as Justice in him, and therefore does not suffer his whole indignation to arise, as he speaks, but in the midst of judgment remembereth mercy; And as he dejects and casts down with one hand, so he exalts and raises up with another; his Nature inclines him to it.

Secondly, As from his Nature, so from his Covenant: God hath made a gracious Promise to his Servants, to continue his loving-kindness still to them in his greatest corrections of them. As we have it in Psal. 89.33. If they break my statutes, &c. Then will I visit their transgression with a rod, and their iniquity with stripes. Nevertheless, my loving-kindness will I not utterly take from them, &c.

Thirdly, From his Wisdom and prudent Dispensation: That he may prevent his Servants from Temptation, which otherwise they would be subject unto, as it is intimated in Psal. 125.3. The rod of the ungodly shall not rest upon the lot of the righteous, lest the righteous put forth their hands unto iniquity. God will not break the bruised reed, nor add sorrow to sorrow, lest his Servants should be thereby too much discouraged, and be put upon indirect courses for the expediting of themselves from it. For these and the like considerations doth God vouchsafe his loving-kindness to them in their greatest Afflictions.

And secondly, As he doth so for the thing itself, so he doth it also as to their Hopes and Expectations of the doing of it; As we may see here in David's profession, and looking upon the words in their Reflexion: The Psalmist was here persuaded, that however it was with him now for the present, yet God would in time be gracious to him, The Lord will command his loving-kindness, &c. Thus doth God preserve in his Servants a Spirit of Faith in the midst of their sorest and saddest Desertions. Indeed sometimes they seem as if they had no hope at all; as Psal. 13.1. How long wilt thou forget me, O Lord, forever? &c. And again, Psal. 77.7. Will the Lord cast off forever? and will he be favorable no more? Is his mercy clean gone forever? Hath God forgotten to be gracious? But then they recover themselves again, as he did, I said, this is my infirmity; but I will remember, &c. And so the Church, Mic. 7.7, 8. Therefore I will look unto the Lord, I will wait for the God of my salvation; my God will hear me. Rejoice not against me, O mine enemy: when I fall, I shall arise: when I sit in darkness, the Lord shall be a light unto me. Thus she promises herself comfort aforehand.

The ground of this Hope in God's Servants, is founded in what we mentioned before, God's Nature, and his Promise: They know him to be a gracious God, full of mercy and loving-kindness, and therefore they hope they shall have a share and portion in it themselves. And they consider also the Promises which God hath made to his people in such cases; and they apply them, and bring them home to their own particular persons, which it is the nature of Faith to do.

Besides, To this they add their Experiences, and what he hath done in former times already. They consider what is his usual and ordinary manner of dealing, and they uphold themselves by that. Experience, it works hope, as the Apostle speaks in Rom. 5.4.

The Use which we are to make of both these Points together, is from hence to encourage ourselves in such cases as these are. If God should bring any of us into Depths, as he did here his Servant David, and hath done many others of his Servants besides; not to be dejected or cast down in our minds, but to maintain a Spirit of Hope in ourselves, and say, The Lord will command his loving-kindness, however at present it is with me.

We should be careful to have good thoughts of God in the worst conditions that can happen unto us, and be well persuaded of his favor towards us, as well as we can▪ not to say, when any evil befalls us, it will always be thus, it will never be otherwise: No, but there will a change come, when God sees sitting and most expedient for us. God hath a Spring of loving-kindness in him, and this it will stream itself forth in answerable expressions from him, and that suitable to our occasions, and the conditions in which we are. If we be such as belong to him, we may assure ourselves of so much from him, and he will not be wanting to us in it; he never fails those that wait upon him. And this is the first Term or Expression of the Nature of God's Carriage, to wit, His Loving-kindness, or Favor, The Lord will command his loving-kindness.

The Second is his song: And in the night his song shall be with me. By his song we may understand those comfortable expressions of God's loving-kindness to David 's soul, which caused him even to sing for joy. Thus Job 35.10, None saith, Where is God my Maker, that giveth songs in the night? that is, who secretly comforteth his children in the midst of their greatest afflictions. And Psal. 32.7, Thou shalt compass me about with songs of deliverance. This is that which God does for his servants, He makes them even to sing for joy in the midst of their greatest troubles, as silling their hearts with the inward sense and feeling of his love. Thus we read of Paul and Silas, That they sang praises to God in the prison at midnight, Act. 16.25. How did they come to do so? Even from that enlargement of soul which was upon them. It is a thing which cannot be expressed, the great comfort which the people of God find and feel oftentimes from him at such times as the world looks upon them as in a miserable condition, whiles he does secretly whisper to their souls many sweet and gracious intimations.

As first, Of his acceptance of their persons, and of that favor in which they are with him. This is one part of the Song which he sings unto them, and whereby he makes them to sing themselves; as the Angel to Daniel, O Daniel, thou art greatly beloved, Dan. 9.23. There is such a thing as this which God doth signify to the hearts of his people, and whereby he puts joy into them, whilst he does by his spirit bear witness to their spirits that they are his Children; and does seal unto them their Adoption and state in Grace. How joyful must that soul needs be, which does partake of such a privilege as this! Now this is such as God is pleased to vouchsafe.

Secondly, His observation of their condition, and the Affliction under which they are; he does hint also that unto them: I have seen, I have seen the affliction of my people, and I know their sorrows, Exod. 3.7. It is a great comfort to any in trouble, to be owned and pitied in it. Now this is that which God does for his servants in such cases as these are; he does signify his regard unto them, and minding of them in their present condition, which is very comfortable.

Thirdly, Hope of their freedom and deliverance from it: God does also sometimes suggest this; He does give them some grounds to expect such a Mercy as this from him, and this must needs be a rejoicing to them; and he does support their hearts by it in the midst of their trouble. In these and the like ways does God speak peace and comfort to his people in their saddest conditions.

Now this therefore may be a great encouragement to them, and support them against the fear of trouble. It pleases God sometimes (as ye have formerly heard) to cast his servants into straits and sad conditions, but yet he does not leave them in them, but provides comfortably for them. His loving-kindness and his songs; This is that which David professes upon his own experience. And that's the first thing here considerable in God's carriage to David, to wit, The Nature of it.

The Second is the Conveyance of it, expressed in two terms more; He will command it; and, it shall be with me. The former, of his loving-kindness; the latter, of his Song.

First, He will command it, as relating to his loving-kindness. This is such an expression as we sometimes meet withal in other places besides, as Psal. 44.4, Thou art my King, O command deliverance for Jacob. And Psal. 68.28, Thy God hath commanded thy strength; strengthen O God that which thou hast wrought for us.

Whiles it is said here, That God will command his loving-kindness, there are divers things which are implied in this expression; but that which seems principally to be intended, is, the Efficacy of it; He will command it, therefore it shall take effect. The commands of God are with power, as we see in the first Creation; He spake, and it was done; he commanded, and it stood fast Psal. 33.9. When he said, Let there be light, there was light; even so it is here in the comfort of his servants when they are in sad conditions; if he does but say the word, all their sadness vanishes presently, and passes away. And this is that which he undertakes for them, answerable to the particular nature and quality of the trouble itself which they are exercised withal. I have shown you heretofore a three-fold Depth which the servants of God are exercised withal: The Depth of Temptation, the Depth of Desertion, and the Depth of Affliction. Now according to either of these does God command his loving-kindness for them; and that effectually.

First, As to matter of Temptation and Corruption, which they are exercised with: God commands his loving-kindness here; and that in the giving of them strength for the resisting and subduing of it. It is not in the power of any man himself to get victory over his own heart, unless the Lord put to his help. It is he that scatters the Corruption of Nature in us at first; and it is he also that must scatter all consequent Corruptions in us. God that commanded the light to shine out of darkness, hath shined in our hearts, says the Apostle, 2 Cor. 4.6. And no less than that will do it; an authoritative and over-powering word from him. Indeed we are to use our endeavor, to lay restraints and commands upon ourselves, as David here does in this Psalm, when he finds himself out of tune, Why art thou cast down, &c. But still we must expect the success from the Commands of God, and desire him to join in with us, without which all our endeavor will be but to very little purpose, and this it will be sure to prevail. My grace is sufficient for thee, as the Lord spoke to Paul.

Secondly, As to matter of Desertion, and trouble of Spirit; the Lord will command his Loving-kindness here also, with the same success. He that commands the raging of the Sea, and says to the winds, Peace and be still; He can command also the raging of the Conscience, and can cause a calmness and tranquility of spirit, whensoever he pleases. He can command Satan not to tempt, and when he does tempt, he can command the Temptation; yea, and he will do it, as David here signifies, when he sees it fitting, and best to be done.

So Thirdly, As to matter of Affliction and outward Calamities, which is another of the Depths before-mentioned. It is God likewise that commands these, and has the mastery of them. There's no Affliction which befalls the Saints but it is under the power and command of God. And if he does but send out his Commission to discharge it, it's presently gone. As it comes by virtue of God's Command, it is he that sends it; so it goes also by virtue of God's Command. It is he that dismisses it, and that gives a prohibition unto it. Thus in all the extremities of God's People does he command his loving-kindness for them.

The Consideration of this Point is very much both for the comfort and direction of the People of God. For their Comfort, First, As to satisfy them, and hold up their hearts in their greatest distresses, and especially such as they are ready to think to be irrecoverable. When they are sunk into such and such depths which we spake of before, they are ready to think it is almost impossible for them to get out and to be freed from them. Yea, but if they shall consider, that God can command his loving-kindness for them, this will soon put an end to such fears and distractions and perplexities in them. Alas! what is there too hard for God, where he will put forth his power to help us?

Again Secondly, As to the Direction of God's Servants for the course which is to be taken by them in any distress or extremity whatsoever, even to go to God for his Command, and his Warrant for the discharge of it, whether it be Temptation or Dejection, or Affliction, or whatsoever it be. We are apt sometimes to think that we shall conquer these by somewhat in ourselves, our own Reason, our own Grace, our own Endeavor. But alas! without God's Command all is in vain. When he gives quietness, who then can make trouble? And when he hides his face, who then can behold him, whether it be done against a Nation, or against a Man only? as Elihu sometimes expostulated, Job 34.29. There's nothing which can do us either hurt or good without him. That's the first Term; Command.

The Second is, Shall be with me; which does denote the promptness and readiness of it at hand: When trouble is near to afflict, Comfort shall then be near to support, and to uphold against Trouble. God is our refuge and strength, a very present help in trouble, Psal. 46.1. Because God himself is with us, therefore his Songs shall be with us also, as coming from him.

This is the Difference betwixt God and Men; As for Men, though they be willing to comfort, yet their Comforts are not always with us, because themselves are not always with us. But as for God, he is always at hand. The Lord of Hosts is with us. The God of Jacob is our refuge, Selah; as the Psalmist concludes that Psalm, Psal. 46.11. That's the second Particular in the first General, to wit, the conveyance of God's carriage.

The Third is the time and season, which is also double, in the Day-time, and the Night. These two divide our whole time, Day and Night, and they do both of them still tender us somewhat of God's Goodness; His loving-kindness in the daytime; His song in the night; the one as the time for the Performance, the other as the time for considering and meditating upon it.

First, His loving-kindness in the daytime, the Lord will command that. The Day it is the time for action, wherein we do things ourselves, and are commonly sensible of what is done unto us; and this does God make choice of for the manifesting of his Loving-kindness in the daytime; that is, all the day, (for so we must take it in its full extent) from morning to night: God's Favors are spread through the whole day unto us.

The Businesses of the Day are commonly of two sorts, our Employments and our Refreshments, and in either of these do we partake of the Loving-kindnesses of the Lord.

First, In our Employments, by way of Assistance, as he does enable us to the performance of them; and by way of success, as he does give a blessing and efficacy to them. It is the Lord that works all our works in us and for us, as the Prophet speaks, Isa. 26.12. Alas, being left to ourselves our work would go on but very slowly; but it is he that commands strength and enablement to us; that teaches the Plowman to sow, and the Warrior to fight, and the Counselor to advise, and the Merchant to trade, and the Minister to preach.

And as to the performance of these works, so likewise to the success; it is he also which commands this: That these endeavors they be not in vain, but that they come to some good issue and effect, it is all from him, both the one and the other.

So likewise as to our Refreshments, it is he which puts a comfort into them, without which they could not be so refreshing and comfortable unto us. Thus there's nothing which passes through the day but we have experience of God's Goodness in it, by taking the day here in the extent of it, for the whole time and compass of the day.

But further we may take it more restrainedly. The Day, for the beginning of the day, and that is the Morning, God •• ll command his loving-kindness then. This is that which we find David to pray for expressly in another place, Psal. 143.8. Cause me to hear thy loving-kindness in the morning, for in thee do I trust, &c. That which he there prays for he here enjoys; or at least promises to himself the enjoyment of it, that God would vouchsafe to do so much for him. This it does especially denote among other things the speediness of it. The Morning it is the first part of the day, and the soonest of it; now therefore for God to command his loving-kindness then, is to command it betimes. This is that which God doth graciously undertake to do for his Servants, even to speed his mercies and deliverances to them. Thus Psal. 30.5. His anger endureth but a moment, in his favor is life: weeping may endure for a night, but joy cometh in the morning. And so Psal. 46.5. speaking concerning the Church, God is in the midst of her, she shall not be moved: God shall help her, and that right early. In the Hebrew -Text it is lifnosh Boker, that is, before the morning appeareth, or when the morning appeareth. This is that which was eminently done in the Resurrection of Christ: God there commanded his loving-kindness in the morning, very early, at the rising of the Sun, Mark 16.2, as soon as possibly it could be; he would not stay longer than needs; and so in everything else.

What does all this teach us? But accordingly to answer God in his dealings with us in all particulars; In the nature of his Carriage, in the Conveyance, and in the Time.

First, For the nature of it, it is loving-kindness; so should our carriage be to him, and to one another for his sake: To himself, we should deal kindly with him (for he is pleased sometimes to condescend to such an expression as this in our behalf), and on the contrary, charges us with unkindness: There's the kindness of our Espousals.

And so for one another; We should be kind one to another, as God is to us: Eph. 4.32, Be ye kind and tender-hearted one to another. And Col. 3.12, Put on as the elect of God, bowels of mercy, kindness, &c. And 1 Joh. 4.11, Beloved, if God so loved us, we ought also to love one another. This is that which follows from it.

Secondly, For the conveyance; we should command it, and it should be ready at hand. We should put ourselves upon acts of kindness and goodness in such cases as we find ourselves unapt and indisposed to them, as sometimes we are.

And then thirdly, for the time, in the daytime, all the day; and in the morning, the prime of the day. We should neglect no season or opportunity for the expressing of our thankfulness to God, but close with all occasions which are at any time offered and administered unto us.

And especially in the beginning of the day, the morning, let us lay hold on that. My voice shalt thou hear in the morning, O Lord. In the morning will I direct my prayer unto thee, and will lookup, Psal. 5.3. And Psal. 63.1. O God, thou art my God, early will I seek thee. And so Isa. 26.9. the like expression. And that's the first season here mentioned and specified, namely, the daytime.

The second is the night; And in the night his song shall be with me. Look as David's tears had been his meat day and night in the third Verse, so was God's favor his refreshment day and night in this. As of old to the Israelites God went before them in a pillar of Cloud by day, and in a pillar of Fire by night; so also here, his loving-kindness in the daytime, his song in the night.

His song in the night] These words here, his song, they may be taken two manner of ways: Either as denoting God's song to David, or else David's song to God; which might be said to be his song, as either the object or subject of it; and each of them to be in the night, as it is here expressed unto us in the Text, as the time for the exhibiting of them; In the night his song shall be with me.

First, Take it of God's Song to David: This was in the Night and close of the Day, that is, the Evening; or in the Night, that is, in the dead of Night, at Midnight. The Night is a time of horror, and dreadfulness, and fear; yea but then have the Servants of God his Songs with them; and he refreshes them with gracious intimations when they lie awake in the Night. Look, as that's the the time wherein Conscience is most stirring, so then also are there sweetest impartments and communications of the Comforts of God, to those which have Communion with him.

Secondly, Take it of David's Song to God, or of God: This it was also in the Night; as one who took an advantage from the quietness and stillness of that time and season, to frame himself to Divine Meditations, and to reflect upon God's goodness to him. The Night, it echo's to the Day, as I may so express it. Those things which are done in the Day-time, in the Night we have impressions of them upon us. And so as to God's mercies and loving-kindnesses, a Christian Soul then ponders upon them; whereas others spend their thoughts in vanity, good Christians do in such things as these. And so I have done with the First General Part of the Text, viz. The Carriage of God to David, The Lord will command his loving-kindness, &c.

The Second is the Carriage of David to God, And my prayer unto the God of my life. Which words do carry a double notion or emphasis with them: Either first, The notion of a Duty; Or secondly, The notion of a Priviledg.

First, The notion of a Duty; My prayer shall be to the God of my life. David was now at present in distress, in the Depths, as he had before told us; and here now he tells us what course is taken by him in this condition, namely, praying and calling upon God; this was the best means he could use. And so it is the best likewise that any other can use besides in such a case as that was; therefore it is that which the Servants of God have still taken up upon all occasions. Thus David in another place, I will cry unto God most high, unto God that performs all things for me. And Nehemiah, Neh. 2.4. So I prayed unto the God of heaven. And Jonah, ch. 2. v. 1. it is said, He prayed unto the Lord his God out of the fishes belly.

And there is very good reason for it; Because this owns God in all his Dispensations towards us, in his Justice, Power, and Providence, and all his Attributes. Whiles we pray to him, we give honor unto him, and improve all that is in him.

Therefore this justly meets with all such as are neglective of this performance, who restrain prayer before God, Job. 15.4. There are many who when any evil befalls them, think of prayer last of anything else; when they have used all means else besides, then it may be they will make use of this, and that in some slight and careless fashion. Yea but David makes this to be the chief means which is used by him. Yea and he uses it at such time as he expects the Promise to be accomplished to him. He knows that God will do thus and thus for him, that he will command his loving kindness, &c. but yet he will not neglect prayer notwithstanding, but makes use of that, as a means which God hath sanctified for the obtaining of favor from him. God (says he) will do this and this for me, but I will pray to him for the accomplishment of it; The Lord will command his loving-kindness, and my prayer shall be, &c. Thus in the Notion of a Duty.

Secondly, We may take it also in the Notion of a Priviledg; My prayer shall be, &c. David speaks of it here triumphantly, as he did of all the rest, and mentions it as a great relief to him in his present distress.

There are two ways in respect whereof Prayer is very comfortable, and a very great advantage to God's Servants, which make Conscience of it: First, In the Act and Performance; And secondly, In the Issue and Effect.

In the Act and Performance; First, It is a comfort and advantage so; God's Children do find very great refreshment in the very making of their Prayers unto him. It doth very much ease their hearts when they have poured forth their complaints unto him, and have laid their state and condition before him. Thus it is noted of Hannah, that when she had prayed to God, her countenance was no more sad, 1 Sam. 1.18. And so the Apostle, Phil. 4.6, 7. Be careful for nothing, but in everything by prayer and supplicacation with thankfulness let your request be made known unto God: And the peace of God, which passeth all understanding, shall keep your hearts, &c. Forasmuch as Prayer, in the proper nature of it, is a kind of Colloquy and Discourse with God, therefore do the Servants of God find much sweetness and contentment from it, by virtue of their Communion with him in it.

Secondly, As Prayer is comfortable in the Performance, so moreover in the Issue and Effect. And so doth David here rejoice in it, My prayer shall be to the God of my life; he speaks of it with some kind of exultation and rejoicing in it; not only as to the performance, but as to the concomitants and consequents of it; both that he should have liberty of access to God, and should prevail with him. This is another thing observable in the people of God, as to make much of Prayer for the performance, so to give much to it for the success and issue of it. Thus have the Martyrs and Confessors done of ancient times. Oh, if they could but get into a Corner and pray, they then thought they were safe, though they were otherwise in the midst of depths and waves themselves. And so should God's Children do still, and prefer it above anything else.

And for this purpose, labor to keep up and preserve this Spirit of Prayer in themselves; to be always in such a frame of heart wherein they may at least with an holy freedom of mind make known their requests unto God; to regard no iniquity in their hearts, nor to admit of any guilt upon their Consciences as may obstruct this liberty to them.

There's one thing more, with which I will conclude, and that is the Epithet which is here put upon God; The God of my life]. There's a threefold life whereof we partake, and God is the God of each unto us.

First, The life of Nature; he is the God of this life unto us, Act. 17.25. He giveth to all life, and breath, and all things. And ver. 28. In him we live, move, and have our being. We live, namely, this natural life. His hands have made and fashioned us. It is he hath made us, and not we ourselves. This life, both in the first bestowing of it and preservation of it, is still from him.

Secondly, The life of Grace; he is the God of this life also to us, therefore called the God of all Grace, 1 Pet. 5.10. Who were born not of blood, nor of the will of the flesh, nor of the will of man, but of God, Joh. 1.13.

Thirdly, The life of Glory; he is the God of this also. Col. 3.3. You are dead, and your life is hid with Christ in God; when Christ who is our life shall appear, ye shall also appear with him in glory. Thus in all these respects is God the God of our life.

Now therefore accordingly should we improve it to our best advantage, and especially to the strengthening of our Faith in all particulars, as David here doth in the Text; who from hence encourages himself:

First, As to Temporal dangers, such as concern our natural life: Let us go to God, who is the God of this life; and he that hath given it at first, will continue it still unto us.

Secondly, As to Spiritual dangers, and the decays of Grace in us: Go to him that first wrought these holy and gracious Principles in us.

Thirdly, As to Eternal dangers, and the doubtings of coming to Glory: Go to him that hath prepared it for us, and us for it; Who hath made us meet to be partakers of the inheritance of the Saints in light; And who hath begotten us again to a lively hope, by the resurrection of Jesus Christ, &c. To an inheritance, &c.

So much for that, and so also of the whole Text before us, Yet the Lord will command his loving-kindness, &c.

SERMON X.

THis Verse is the sum of that Prayer which David signified, that he would make unto God in the Verse immediately preceeding. And there are two General Parts which are here considerable of us.

First, The Preface or Introduction.

And Secondly, The Prayer, or rather Complaint, or Expostulation itself, which he makes upon it.

The Preface or Introduction, that we have in those words, I will say unto God, my Rock.

The Expostulation itself in these, Why hast thou forgotten me?

Why go I mourning, &c.

We begin with the first General, viz. The Preface or Introduction, I will say unto God, &c. Where again two things more: First, The terms upon which David addresses himself to God, and that is, as his Rock, My Rock. Secondly, His Preparation of himself to this Address, I will say.

For the First, namely the Terms upon which David addresses himself to God, that is, of his Rock, I will say unto God my Rock. This was an Expression suitable to the Condition which David was now in, and the Metaphor which he had set it forth by, to wit of being in the deep; he had said, the waves and billows went over him▪ and now therefore does he repair to the Rock. The Lord is pleased still in Scripture to represent himself to us as most agreeable to our present necessities, and the state in which we are. If we be sick, he is our Health; if we be dead, he is our Life; if we be pursued, he is our Castle; if we be assaulted, he is our Shield; if we be ready to sink under dangers and calamities, he is then our Rock. And in this latter notion is he here exhibited to us in the Text, as he is also in divers other places. Thus Psal. 18.2. The Lord is my Rock, and my Fortress, and my Deliverer. Psal. 89.26. The Rock of my Salvation. And Psal. 94.22. The Rock of my Refuge. And many such-like as these are.

There are two things which we may here again further take notice of: First, The word of Eminency, a Rock. Secondly, The word of Propriety, or Interest which David had in him, My Rock.

First, A Rock; This is that whereby God is represented: Who is God save the Lord? and who is a Rock save our God? Psal. 18.31. And Psal. 62.2. He only is my Rock, and my, &c. There is a double sense in which God may be said to be a Rock: First, In reference to his Children, and so he is a Rock of Defense; a Rock to save them. Secondly, In reference to his Enemies, and so he is a Rock of offense, a Rock to split them. And in either notion may we here take it in the Text.

First, A Rock of Defense; this he is especially to his Children, a Rock to save them; and therefore called in the places before cited, The Rock of their Salvation; he is above all the evils and dangers which they are subject, and exposed unto; And therefore do they with confidence repair unto him as David again elsewhere, Psal. 61.2. From the end of the Earth will I cry unto thee, when my heart is overwhelmed, lead me to the Rock that is higher than I. Such a Rock is God himself. The Lord on high is mightier than the noise of many Waters, yea than the mighty waves of the Sea, as it is in Psal. 93.4. As for all Creature-refuges, there's a vanity and an insufficiency in them, they are too low to keep us from perishing; the floods of evil will soon overflow them, and get above them; yea but the Lord, he is a Rock on high, whom no evil can reach unto.

Therefore let us get into this Rock and hide ourselves in it; this is the property of the Spouse of Christ, Cant. 2.14. O my Dove that art in the clifts of the Rock. What's this Rock? Even Christ himself, as we find him to be called in 1 Cor. 10.4. This is that which all true Believers do by a lively Faith get into, and hide themselves in, and build upon. A good Christian he is founded upon this Rock which never fails, and so is sure to stand fast forever. This is that which we should all look after, and improve it for our best advantage as David here does. We should in this case do as the Conies, who being but a feeble folk do therefore make their houses in the Rocks, as Solomon notes it of them in Prov. 30.26. Go to this everlasting Rock, this Rock of Ages, as we find that Expression put upon him, Isa. 26.4.

But Secondly, As God is a Rock of Defense for the saving of his People, so of offense also for the destruction of his Enemies; a Rock against which they dash and split themselves. Thus expressly, 1 Pet. 2.8. A stone of stumbling, and a rock of offense, even to them which stumble at the word, being disobedient, whereunto they were appointed. This is not altogether from the scope of the Text neither; for David here having to deal with his Enemies which did oppress and afflict him, he repairs to God his Rock, both for the saving and preserving of himself, and for the breaking and destroying of them, as we shall hear afterwards. God is so a Rock to his People, as he is to none else besides; neither have any other People besides any such Rock and Defense as he is. Their Rock is not as our Rock, even our Enemies themselves being judges, as Moses proclaims in his Song, Deut. 32.31. And so much of the word of Eminency, whereby God is expressed as a Rock.

The Second is the word of Propriety or Interest, My Rock. It is a small booty to us, for God to be a Rock, except he be ours; and therefore David adds this to the other. He does not say simply, to the Rock, but to mine, as that which makes it complete. And when he says Mine, we are to understand it not only as bearing a relation unto me, but also as having already been active for me. Not only the Rock which I have right to, but also the Rock which I have proof and trial of in former proceedings. I have made him my Rock by Faith, he has made himself my Rock by Love. Thus the Servants of God as they go confidently there where they have interest, so they go more confidently still there where they have experience. As Psal. 57.2. I will cry unto God most high, unto God that performs all things for me.

Thus should we from such Considerations strengthen our Faith upon all occasions, when we fall at any time into troublesome conditions, consider what God is to us in his Relation, and consider also what he hath been to us in his Performances, and from both together take heart to ourselves for our Dependence upon him. And so much may be spoken of the first Particular in the first General, viz. the Term upon which David addresses himself here unto God, and that is as his Rock.

The Second is his Preparation of himself to this Address, I will say; which again hath a double force or Emphasis with it. First, As a word of Premeditation, I will say it; he considers and advises of it aforehand. Secondly, As a word of Resolution, I will say it; he resolves upon it, as the fittest course to be taken by him.

First, I say it is a word of Premeditation and Advice. David being now to come before God, and to address himself unto him, he does not come to him hand over head, he cares not how; but he thinks first with himself what he shall utter and speak before him when he shall come into his Presence, I will say. This is that which becomes all others that undertake the like approaches. Thus the Preacher advises, Eccles. 5.2. Be not rash with thy mouth, and let not thy heart be hasty to utter anything before God; for God is in Heaven, and thou upon Earth, therefore let thy words be few. When we consider the Majesty of God, and the greatness of the Person, whom we have to deal with, it should make us more regardful with ourselves of what we speak or utter in his Presence.

This it meets with the contrary practice of abundance of People in the World who are very neglectful in this particular. Come to God in Prayer, and never mind what is said by them, either for the things themselves, or the manner of expression, but anything that comes next to hand, Quicquid in buccam; whereas the Prophet David gives us a better Pattern here in the Text, when he had said, My prayer shall be to the God of my life; he adds, I will say unto God, &c. He considers of it aforehand, it is a word of Premeditation.

Secondly, It is a word of Resolution, I will say. This is the course which he pitches upon in all his Extremities, even to make his Addresses to the Lord, I will say unto God my Rock. David had tried other ways, he had spoken to his own Soul already, and that would not do the deed; and now he resolves to go to God himself, and to fasten his Complaints upon him, or at least to spread them before him, and to desire his relief of him in them. And this is that which all other Christians should resolve on besides; it is the best course which can be taken by them, and most effectual of all other to their contentment.

And so now I have done with the first General Part of the Text, which is the Preparatory Preface or Introduction, I will say unto God my Rock.

The Second is the Address or Expostulation itself, Why hast thou forgotten me? &c. Which (ye may observe) extends itself to three distinct Persons, or Heads. First, Why Thou? Secondly, Why I? Thirdly, Why he? It is a Why to all Three: To God, Why hast thou forgotten me? To David himself, Why do I go mourning? To David's Adversary, whoever he was, Why does the Enemy oppress me?

First, Look upon this Complaint or Expostulation, as it refers to God, Why hast thou forgotten me? This may be understood either as such which there was cause and ground for indeed, or else as such which was so only according to David's apprehension.

First, As so indeed. God does sometimes so carry himself towards his Servants as if he had forgotten them, whiles he suffers them to continue and abide under sundry evils which they fall into. He leaves them oftentimes to themselves, and withdraws (at least for some time) the gracious influences of his assistance from them, and deliverance of them: Thus he did with David here, and thus he hath done also with many others of his Servants else-where.

And he has very good ground and reason so to do: As first, God forgets them that so they may remember themselves. The Servants of God in prosperity, and in the enjoyment of all things to their minds, are apt very often to wander and go astray, and to go out of the way; now Desertion it brings them in again and reduces them, and recovers them to themselves. The Prodigal Child when he was in straits and necessities, he is then said to come to himself, Luk. 15.17. And the People of God when they were in Captivity they are then said to bethink themselves, 1 King. 8.47. Before I was afflicted (says David ) I went astray, but now have I kept thy word, Psal. 119.67. Affliction it makes men to consider and to reflect, and to look into themselves, and to see what is at any time amiss, or otherwise than should be in them; and for this reason does God send it upon them.

Secondly, As God forgets his People that so they may remember themselves, so also sometimes that they may remember him, and be drawn out more in seeking to him; therefore does their Rock forget them, because they sometimes forget their Rock, Isa. 17.10. Because thou hast forgotten the God of thy Salvation, and hast not been mindful of the Rock of thy strength, therefore shalt thou plant pleasant plants and set it with strange slips. And so Deut. 32.18. Of the Rock that begat thee thou art unmindful, &c. ver. 30.

Thirdly, That they may remember others. It is the fault too often of many People that being well, and in good case themselves, they are apt to forget their Brethren, and not to remember the Afflictions of Joseph, as the Lord complains of those in Amos 6.6. Now therefore the better to provoke them, and to excite them hereunto, does God himself withdraw from them, and seems at least to forget them, that so they may the better remember other men.

Therefore it should be no strange thing to us, such Dispensations as these are; but we should rather in such cases be mindful to search into our own hearts, and to consider all God's dealings with us, and his intentions to us in them, that so we may be the better by them. That which David here puts to the Question, and demands a Reason of it, it is not without a Reason for it. This Why it hath a Wherefore, as we use to speak, and such as we have now declared.

But Secondly, As we may look upon this forgetting as so indeed, so we may look upon it, as being so only in David's Apprehension; and so signifying thus much unto us, That God's Servants are apt to think God forgets them, even then when he is yet mindful of them. Thus David here in the Text, because God did not presently help him, and relieve him so soon as he desired, therefore that he had quite forgotten him; he challenges him, and expostulates with him for it, as having done him some wrong, Why hast thou forgotten me? So Psal. 77.9. Hath God forgotten to be gracious? And Zion of herself, The Lord hath forsaken me, and my Lord hath forgotten me. Still they are ready to lay Forgetfulness to the charge of God.

This proceeds from these two Grounds. First, From want of due understanding and consideration of the manner of God's dealings. They judge of things by outward appearance, and accordingly they judge amiss of them; they judge of things by sense, and as they are for the present, and never look any further; whereas God's ways they are many times in the deep, and he is never more mindful of his Servants than at such times as he seems to forget them: He thinks of us when we think not of him; and remembers us when we forget him. Look as Parents they oftentimes think of their Children, and are ordering and contriving for them at such time as they themselves little know it, or are sensible of it; even so is it with God to his Children. But this is not always thought of, and therefore do they think, he forgets them.

Secondly, It proceeds also from impatience and too much haste. They which desire anything to be done for them sooner than ordinary, if it be not presently done out of hand they think they are forgotten. And so it is here with the People of God, they do sometimes make too much haste in their hopes and expectations. The Lord is not slack, &c. 2 Pet. 3.9. And if God grant not their desires presently they are ready to think he will not grant them at all.

Now we should therefore correct our mistakes in this particular, we should take heed of charging God foolishly upon such occasions as those are, and know that there is no fault at all in God, but rather in ourselves; the Lord does not, nor will not forget his People, and so he has professed and expressed it very affectionately to them, in Isa. 49.15, 16. Can a woman forget her sucking-child that she should not have compassion on the son of her womb? yea, they may forget, yet will not I forget thee, saith the Lord. Where (to open it a little unto us) God compares himself in his Affection to a tender Mother in the nursing of her Child, and every word in it is very Emphatical. A Woman suckling her Son she has all the advantages for remembrance that may be, of Relation, of Affection, of Employment, which taken together do make it very full and complete unto us. A Woman may forget another's Child, but she cannot so easily forget her own; her own child, and her own son, and the son of her womb, a Woman may forget, but not a Mother. Again, a Mother may perhaps forget, but not a Nurse and Mother both. For if her Affection does not mind her, yet her work will; her Breasts will put her in mind of her child for the fullness of them. But suppose all these should forget, as sometimes they have done, yet says God, I will not forget thee, for I have graven thee upon the palms of my hands, and thy walls are continually before me. Therefore (I say) we should take heed of charging God to this purpose, either in regard of our own particulars, or in regard of the Church of God in general, for we have no ground for it. It is not God that forgets his People, but it is they rather which forget him, and his workings and actings for them, as it was sometimes with the people of Israel, Psal. 106.13, They soon forgot his works; they waited not for his counsel. And again, ver. 21, They forgot God their Savior, which had done great things in Egypt. And that's the first Branch of the Expostulation, as it referreth to God, Why hast thou forgotten me?

The Second is, as it refers to himself, Why go I mourning?] This (as I conceive) hath a double respect with it, to the Occasion, and to the Affection, both; Why go I mourning? that is, Why have I mournful causes and sad occasions presented to me? And, why go I mourning? that is, Why am I so overwhelmed and oppressed with those occasions? To which also we may add the permanency and continuance of both, as here implied.

First, He expostulates about the occasion, Why go I mourning? that is, Why have I sad and mournful occasions presented unto me? Why dost thou suffer me to be in such a sad and mournful condition as now indeed I am in? This is that which David complains of, and it is that which is the lot likewise of many other of God's Servants together with him; whiles they live here in the world, they are hardly ever out of their mourning, but have somewhat or other still to afflict them, and to molest them, and to exercise them withal. We roar all like Bears, and mourn sore like Doves, as the Prophet complains, Isa. 59.11.

The occasions hereof to God's people, are sundry and various: as, First, Their own sins, and the corruptions which do cleave unto them: These are such as make them mourn, whether we understand it of the corruption of Nature, and that body of sin which is yet remaining in them; or whether we understand it of the effects of that corruption in actual transgression: Both together they are matter of mourning, and so have still been made by them, as we may see in the Apostle Paul, who did in a special manner groan under it, Rom. 7.24, Oh wretched man that I am (says he), who shall deliver me from this body of death? Where there's sin, there will be mourning, at least there's occasion for it; yea, and there it is for the thing itself, to a tender and a gracious heart, which is made sensible of the grievousness of it. Indeed, fools make a mock of sin; and they that know not how sad it is, are not at all sadded with it, or sadded for it: But the Servants of God, and such as we now speak of, they are otherwise affected for it; they mourn in the bitterness of their heart for those sins and infirmities which are yet in them.

And they do it also upon right Grounds and Considerations; not only as matters of such and such inconvenience to themselves, as bringing evil and punishment upon them, smart, and want, and and shame, and death, and wrath; but more especially as they are displeasing to God, and a grieving of his Holy Spirit in them. They are so far forth the more grievous to them; and nothing really is more grievous to them than these are, Their own Sins and Corruptions.

Secondly, The sins of others. God's Children they go mourning for these also. Jeremy he wisht his head to be a fountain of tears, that he might weep for the sins of his people. Lot, his righteous soul was vext with the filthy conversation of the wicked among whom he lived. Paul, his spirit was stir'd in him at the superstition of the men of Athens. And this David, in another place, his eyes ran down with rivers of water, because men kept not God's law. In Ezek. 9.4, we have a special account taken of those persons that sigh'd and cried for all the abominations which were done in the midst of Jerusalem, even by other men. This is the disposition of God's people, to mourn for other men's sins, partly in reference to God's glory, which is polluted by them; and partly in reference to the sinners themselves, whom they have some pity and compassion upon; and partly also upon their own account, who are in great danger now and then occasionally from the sins and miscarriages of other men.

Thirdly, For their own and others Afflictions. They go mourning for these: This is most proper to the occasion of the Text, wherein David lamented his own particular afflicted condition which now he was in, as he was persecuted and banished from the Tabernacle, and public enjoyments. God thinks fitting that his Children now and then should be in such conditions as these are.

Yea, and to abide and to continue under them too, for some good while together, which is signified in that phrase of going mourning, as denoting a mournful habit taken up upon a mournful occasion. Men may be sorry, and a little sad for some things which are not pressing upon them; but when they clad themselves with sad attire, when they put themselves into a mourning-weed; this it carries some kind of awfulness and solemnity with it, and it shows the occasion of grief to be more than an ordinary one unto them. Now thus it was with David here; He went or walked in mourning, which is an expression of some continuance and abiding of this his grief upon him. As Hezekiah speaks of himself, Isa. 38.15, I shall go mourning or softly all my years in the bitterness of my soul. This is the state and condition of some of the servants of God, to have it thus with them. Their whole life it is made up of mourning from the beginning of it to the end, or with very little intermission. There are divers instances of it both in History, as also in daily experience.

If ye would know whence it comes to be so; First, The best account of it is the holy will and good pleasure of God, who will have it to be so. Why some of the Servants of God should walk mournfully all their days, whiles yet some others should have more freedom from it, this cannot be better resolved, than into the Absoluteness of God himself, who does with his own as he pleases, and gives no account of his matters, as it is Job 33.13.

But yet further, There may be somewhat now and then even in show and appearance for it; and that according to the temper and disposition of the parties themselves. There are some Children which are of that nature, that they are never well but when the Rod is over them. And so is it likewise with some Christians; God keeps them therefore sad, that he may keep them pliable, that he may bring them the better into order, which otherwise they would not be. So that this mournful walking, they may thank themselves for it, as the occasions of it. God delights in the comfort of his people, and that they should be full of joy and gladness: But they many times cause sadness to themselves from their own miscarriages, and force God to lay it upon them in order and reference hereunto, that it may be better with them in another world. Hence it is, that they do not only mourn, but go mourning all their days. Especially where they have some constant Corruptions which are cherished and foster'd by them; where there is some settled course of sin, or some secret lust unmortified, God does there oftentimes send some constant matter and occasion of mourning for the working-out of that Corruption which is in them, and which remains upon them. And thus much of the Expostulation as to the occasion, Why go I mourning, &c. i. e. Why am I in a mournful condition?

The Second is as to the Affection, Why go I mourning? that is, Why am I of such a mournful Spirit? David had just occasion of mourning; but he was inordinate in it, he was dejected and cast down in his Soul, as he signified in the Verses before: And now he is troubled and offended at this, and reasons with God about it, Why go I mourning? that is, Why do I mourn in this excess, as I now perceive myself to do? This is that which the Servants of God are oftentimes troubled withal, even the inordinacy and distemper of their Affections, when they go beyond their due measure and bounds; not only as it is painful, but as it is sinful; not only as it hath matter of smart, but matter of guilt. And upon this account doth David complain of it here in this place, Why go I mourning? to the wounding of mine own Conscience, to the dishonor of God, to the scandal of Religion? For to go mourning, and to go mourning thus, with these circumstances in it, this was as much to him as even the occasion of the mourning itself; and accordingly he expostulates about it.

Thirdly and lastly, This Expostulation hath reference to the Adversaries and Opposites of David, Because of the oppression of the enemy? And the Expostulation here again is twofold: First, Why doth the enemy oppress? And secondly, Why do I go mourning because of his oppression?

First, Why doth the Enemy oppress? David enquires and expostulates about that, as which he was not well satisfied about, but thought somewhat strange of it, that God should permit it so to be. Thus also the Prophet Habakkuk, Hab. 1.13. Wherefore lookest thou upon them that deal treacherously, and holdest thy tongue when the wicked devoureth the man that is more righteous than he? The Servants of God are apt to wonder in themselves at the oppressions and persecutings of those which are enemies to them. And so David here, Why doth the enemy oppress? There is this force in this Expostulation. And this again is of a threefold extent: It relates to God, to David, and to the Enemy himself.

Why doth he oppress? That is, Why, in regard of thee? How will it stand with thine Honor?

And, Why doth he oppress? That is, Why, in regard of me? How will it stand with my safety?

And again, Why doth he oppress? That is, Why, in regard of himself? How will it stand with his own ruin and destruction, whereunto he is designed and appointed by thee? There are all these three in it.

First, Why, in regard of thee? How will it stand with thine Honor? It is a great and special Argument which God's Servants do and may use for the hindering of the oppressions of their enemies; to urge, that it is inconsistent with the honor and glory of God, that they should prevail over them; What wilt thou do to thy mighty name? And especially in that part of enmity which was expressed here in the Text, which was reproach, and blasphemy, and insultation. David 's enemies, they continually said unto him, Where is now thy God? This, it was not only an affliction to David, but likewise a reproach even to God himself, which reflected upon him, as if he were mindless and regardless of his people. Now therefore, in reference to God himself, might David well expostulate about them, and say, Why should the enemy thus oppress me? as being an argument likely to take, and to prevail with God against him. This is one thing which lies hard against the enemies of the people of God, that those who are enemies to them, are enemies to him; and he so reckons them, and esteems of them, although for higher and greater considerations he is pleased for a while to permit them.

Secondly, Why, in regard of me? How will it stand with my safety? There is this also included in it. As if he had said, Lord, I am one that fears thee, and who desire to approve myself to thee, and thou hast given me very sensible expressions and manifestations of thy loving-kindness towards me, both by day and by night: Now, Why then wilt thou suffer mine enemy still to persecute me, and to set himself thus against me? Why go I mourning because of the oppression of the enemy? There is this pertinent to it. And it is an argument (next to his own Honor) which is most likely to prevail with him. The Lord is so tender of the welfare, and safety, and comfort of his people, as that he is ready to oppose everything, which anything proves to be inconsistent with that.

Thirdly, Why, also in regard of the Enemy? How will it stand with his ruin, which is a thing appointed and designed? Why wilt thou permit me to suffer from persons of so much wickedness and vileness? As the Prophet Habakkuk, in the place before-mentioned, Why holdest thou thy tongue, when the wicked devoureth the man that is more righteous than he? This is another great argument against the Enemies, and which also makes for the people of God, even the wickedness and insolency which is in them. The intolerableness of the one, makes so much the more for the security of the other; and accordingly do the Servants of God improve it, and make use of it, as David here in this Text. And so now may we ourselves likewise do, and are to do upon the like occasions. Here are three arguments at once for us against our enemies, and especially our spiritual enemies, which are the greatest enemies of all. Lord, it is not for thine own Honor, for our safety and good, which thou regardest, nor for their ruin, to suffer such cruel Adversaries as these to oppress us, and prevail against us. And that's the first Branch of the Expostulation, Why doth the enemy oppress me?

Secondly, Which is more explicit and distinct, Why go I mourning because of his oppression? That is, Why should such a thing as this is, go so near me, and afflict me as it does? He had before asked himself the question, and now he asks it God, and that in a way of complaint; Lord, why dost thou suffer me so to fall under the oppressions of mine enemies? They are such as I know shall one day be destroyed, and come to naught; And why should I then be so dejected and cast down from them, as at the present I am? There is this force also in the expression. God's Servants, though they have cause to be affected with the attempts and insolences of their enemies, and (as I said) spiritual enemies more especially; yet it is a piece of weakness and infirmity in them, to be quite discouraged and out of heart for them, as David here seemed to be, and therefore expostulates with God about it, Why go I mourning for such a matter as this is? When the Children of God do consider the Almighty Power that is in God himself, the Interest which they have in this God, and the Curse which all their enemies do lie under and are exposed unto, there is very little reason for them to be so dejected and cast down in themselves, as they are for the most part apt to be upon such occasions as these are.

And therefore let them hence learn to raise, and excite, and stir up themselves, as God himself sometimes doth raise them, in Isa. 51.12, 13. I, even I am he that comforteth you. Who art thou, that thou shouldst be afraid of a man that shall die, and of the son of man which shall be made as grass? And forgettest the Lord thy maker, that stretched forth the heavens, and laid the foundations of the earth? And hast feared continually every day, because of the fury of the oppressor, as he were ready to destroy; And where is the fury of the oppressor? Thus have we seen the several force and emphasis of this Expostulation before us in all particulars.

Now as concerning the scope and drift of it (for a close and conclusion of all), there is somewhat also to be said to that. David here tells us, that he will go to God, and complain to him, and reason out the case with him in his present affliction, Why hast thou forgotten me? Why go I mourning? Why doth the enemy oppress me? Now certainly he had some end with himself for so doing, and some hope which he did conceive to himself upon the doing of it; and that is, That God would relieve him and help him in his present condition; and so indeed might he well expect. When the Saints and Servants of God do at any time make their complaints to him, of anything which is offensive to them, it is not in vain done by them, but it is such a course as is prosperous and effectual. This David supposes, whiles he says, he will go and argue it with him; and so may any other besides. It is but laying open their condition to God, and they shall receive redress from him in it. David doth not here fall to his entreaties, but only to his complaints. He does not say, Lord be pleased to remember me, take away this my mourning from me, and let not mine enemy anymore oppress me. But only, Why, and Why, and Why. Why hast thou forgotten me? and, Why go I mourning, &c. The least word of intimation is enough to obtain relief and help from him. This is agreeable to that of the Apostle Paul, which he hath to the Philippians, in Phil. 4.6. Be careful for nothing, but in everything by prayer and supplication let your requests be made known to God. Do but make your requests known, and ye shall be sure to have them heard to your minds, and have the desires of your hearts to be given you.

The Reason of it, is the Bowels and Affections which God bears to his people. Love, it needs no great entreaties or importunities to be used unto it, being ready and forward enough of itself. And this is in God towards his Servants; therefore it shall come to pass, that before they call, he will answer; and whiles they are yet speaking, he will hear, as the Prophet hath it, in Isa. 65.24. And again, Isa. 58.9. Then thou shalt call, and the Lord shall answer; thou shalt cry, and he shall say, here I am.

This is very much for the comfort and encouragement of the Servants of God. As for men of the world, when at any time they fall into distress, they know not whither to betake themselves, at least with success; they run sometimes to this thing, and sometimes they run to that, and all to little purpose or advantage, for they find no help or benefit from it; yea, that which they have most trusted unto at such a time, it does advantage them least of all. Their friends, and their honors, and their riches, they will then do them no good, nor afford any comfort unto them, when they stand most in need of comfort. Yea, but the people of God, they can find succor and comfort in him, in their addresses to him. The name of the Lord is a strong tower; the righteous run into it, and are safe, Prov. 18.10.

When David says here, That he will go and reason it, and expostulate it with God, Why hast thou forgotten me? &c. We must not understand it in a way of murmuring and repining against God, or quarrelling with his Providence towards him, as if God had done him some great wrong or injury in these his dealings with him. But we are to take it rather in a way of humble submission to God, and such an holy familiarity with God, as he doth allow to those which are his Children in their approaches to him. God gives us leave in humility to lay our cases and conditions before him, to argue and to expostulate with him, and to use reasons and motives to him for doing of that which we beg of him in prayer. And he takes great delight in such Expressions as these from us, as being the voice of his own Spirit in us, and a part of that Intercession which he makes for us.

Last of all, We may take notice of these words also, as words of Reflexion, and the speech of one that pleased himself in the very thoughts of such an help as this was. David was now alone by himself, and musing what course he should take in his present condition; and this now comes to his mind, after all his vexing of himself hitherto, That he will go to God his Rock, &c. As the prodigal Child in the Gospel, when he begins to come to himself, he says, I will arise and go to my father, Luk. 15.18. Even so does David here. And this he does not simply resolve on neither, but with some kind of pleasingness and content in it. The very meditation of God is sweet, as he says in another place, Psal. 104.34. For a Christian but to think with himself, That he hath a God to repair unto, who is his Fort, and Tower, and Rock; it is very delightful and comfortable unto him, and so hath cause to be.

Therefore we should more and more live and feed upon such thoughts as these are. When Deep calls unto Deep, when the Waves and Billows go over us, when we are ready to be overwhelmed with afflictions, then to comfort ourselves in this, That we may have freedom of access to God in our greatest extremities, who will be near at hand to help us out of them, and to preserve us in them. As David again in another place, when he was in that great distress at Ziklag, his Wives were Captives, his City burnt, his People mutinou; then did David encourage himself in the Lord his God, in 1 Sam. 30.6. So let us also learn to do.

So much for that. And so I have done with this 9th Verse also, and with this whole Psalm; for the 10th Verse we have already handled in the 3d, and the 11th Verse in the 5th.

SERMON I.

IN this present Verse before us, we have two general Parts considerable of us: First, The Petition itself. Secondly, The Argument to enforce it. The Petition itself, that we have in those words; Have mercy upon me, O God, and blot out my transgressions. The Argument to enforce it in these words, According to thy loving-kindness, &c.

We begin with the first, viz. The Petition itself; Have mercy upon me, &c. Where that which David begs of God, is the pardon and forgiveness of his sin; This was that which was so necessary for him, as that he could not be quiet till he obtained it. After that once he was sensible of his sin, and God had charged it, and set it home upon his Conscience, he was unsatisfied till it was remitted unto him: From whence we observe thus much, That forgiveness of sin is mainly desirable of every Sinner. This is that which concerns all such persons as are any way guilty and obnoxious before God, to see that their sins be pardoned unto them. This we gather from the practice of David, who is here propounded as a Pattern to all others in this particular. And it is agreeable likewise to the practice of divers others upon the like occasions. Thus Job expostulates with God, Job 7.21. And why dost thou not pardon my Transgression, and take away mine Iniquity? as thinking that this was the chiefest thing to be done for him. And Daniel, O Lord hear, O Lord forgive, &c. Dan. 9.19. And we are taught in the Lord's Prayer, to beg that God would forgive us our Trespasses; still this forgiveness and pardon of sin is propounded as a principal business.

This it is, and will appear to be so in these regards: First, As it is that which does free from the greatest evil. What's the greatest evil in the World? It is Sin, and God's Wrath for sin; now pardon it frees from this. It signifies God and Us to be reconciled, and at peace with each other; so that now none shall be able to accuse us; Who shall lay anything to the charge of God's Elect? It is God that justifieth, who is he that condemneth? &c. Rom. 8.34. And when He gives quietness, who then can make trouble? as it is Job 34.29. Blessed is the man whose transgression is forgiven, and whose sin is covered. Blessed is the man to whom the Lord imputeth not iniquity, Psal. 32.1, 2. There's a special blessedness of freedom which belongs to such persons as those.

Secondly, This pardon of sin, as it frees from the greatest evil, so it entitles to the greatest good. There's nothing which is good for us, but when our sins are once forgiven to us; we may expect it to be bestowed upon us, which without it we cannot do; when God has once done this for us, he will not then think much of anything which we can desire of him. All the obstruction of good at any time to us, it is nothing but sin. This it separates betwixt God and us, Isaiah 59.2. When therefore this is removed, we are made capable of any favor from him, which he will not think much to grant and bestow upon us.

Thirdly, It comforts also in the greatest Afflictions which are incident to us. The sting as of Death itself, so of every other trouble besides as preparatory to it, is nothing but only sin. Now therefore when this is forgiven, the sting is taken out of it, and it has not so much grievousness and bitterness in it; and what ever it has, yet the comfort which does flow into the Heart from the sense of pardon, it does swallow it and make it up. As we see in the Martyrs, and others, in whom the assurance of sin pardoned, did lighten all other evils and grievances to them, and made them to be in them more then Conquerors, as the Apostle Paul professes of himself and other Christians.

Lastly, It sweetens all other Comforts, and makes them comfortable; As it gives a title to them, so it puts a beauty upon them. Therefore our blessed Savior upon Earth, when he healed the people's bodily Diseases, he also assured them of the pardon of their sins, which might seem an impertinent business, but only that it had this in it, so as to sweeten, as it were, health unto them.

The consideration of this Point serves to stir up our Affections and Desires in this particular. We should all endeavor and labor after this above anything else: Give no rest to our eyes, nor slumber to our eye-lids, till we have in some measure obtained it from God; as considering, that without this we can have no true comfort or contentment in anything whatsoever we enjoy. Alas! what are all the Comforts in the World without this? They are but as fattenings against the day of slaughter, and such as do serve to aggravate men's Judgment against another time. And therefore beg it, and beg it earnestly of God, as David here does; Have mercy upon me, O Lord. There are many which put this work off to the hour of their death, when as they think a few words of that nature will serve their turn: But we should make it the main business of our whole lives to make our peace with God, and to renew it occasionally when it is broken. We should first labor to be reconciled to God in general, as to the justification of persons at large; and then afterward make up all those breaches which intercur betwixt God and our Souls. There's not a day which goes over our Heads, nor a night wherein we shut the day, in which we have not need to put up such Requests as these are to God, for his pardon and forgiveness of us.

And let us know to this purpose, that the sooner we do this the better, which we may also learn from the example before us, for so did David in this present Scripture; As soon as ever the Prophet Nathan came to him, and discovered and laid open his sin to him, he falls to prayer for the pardon of it; and so it concerns all others besides to do likewise. It is not good or safe for any to suffer sin to lie festering in their Souls, but to be rid of it as soon as may be, and of the guilt which is adherent to it; by humiliation of themselves before God, and seeking to him. For these are the means which God has sanctified to this purpose: First, Confession and Acknowledgment of miscarriages; This is that which God looks for at our hands. It was that which David else-where practiced with good success, Psal. 32.5. I acknowledged my sin unto thee, and mine iniquity have I not hid. I said I will confess my transgressions unto the Lord, and thou forgavest the iniquity of my sin. Then secondly, Prayer and seeking to God; This it follows presently in the next verse, For this shall everyone that is godly pray unto thee, in a time when thou mayst be found, &c. It is worth our asking, the pardoning of sin to us; and accordingly God does expect it from us. Thirdly, Forsaking it, and turning from it: This must be join'd with the other to make them effectual, Whoso confesseth and forsaketh his sins shall have mercy, Prov. 28.13. Confessing without forsaking is unavailable. And so is prayer too, He that turneth away his Ear from hearing the Law, even his prayer shall be abomination, Prov. 28.9. Lastly, Forgiving of others, Matth. 6.14, 15. If ye forgive men their Trespasses, your heavenly Father will also forgive you. But if ye forgive not men their Trespasses, neither will your Father forgive your Trespasses. And Jam. 2.13. He shall have Judgment without Mercy, that hath shown no mercy; and mercy rejoiceth, &c. By these, and the like means, we see how we may attain to this mercy of pardon and forgiveness of our sins.

Now therefore accordingly should we be careful and diligent in the use of them. And to this end be rightly informed and persuaded of the grievousness of sin, and of the exactness which is in God, and of the guilt which is in ourselves. The reason why so many people are no more affected with the desire of pardon, is, because they are unsensible of the weight of sin. They make a light matter of that; Think God to be such an one as themselves, Psal. 50.21. And are likewise full of presumption and self-love, whereby they see not the wofulness of their Condition; which if it were well, and thoroughly discovered once unto them, would have other workings and impressions upon them, as here upon David, moving him to beg for mercy. Therefore let us as much as may be represent these things to our Souls. Let us search our own Hearts and Consciences, and see the foulness which is in them; and let us consider the justice of God, and severity which is in him; and let us meditate on the grievousness of sin, and the misery that comes by that. And all these join'd together, will draw such prayers as these from us. So much for the first thing here observable, which is David 's Petition itself; Have mercy upon me.

Now the second is the Argument to enforce it, in these words, According to thy loving-kindness, and according to the multitude of thy tender mercies, &c. Wherein we have two particulars more: First, Here's somewhat which is supposed. And secondly, Somewhat which is inferred. That which is supposed is this, That there is in God loving-kindness, and a multitude of tender mercies. That which is inferred is this, That according hereunto he would be gracious and merciful to David in particular.

To begin with the supposition, and that (I say) is this, That there is in God loving-kindness, and a multitude of tender mercies. This David here supposes, and takes for granted, which accordingly we may take notice of for our own instruction. Where (for distinct proceeding) there are two properties which are here fastened upon God, the one of loving-kindness, and the other of tender mercies; which are thus far distinguishable from each other, as that the former respects God's goodness considered at large, the other shows the miserableness of the Person to whom it is extended. God's kindness it reaches to all, but his mercy, that is properly to those which either are or may be miserable.

First, To speak of the former; The favor or loving-kindness which is in God. This is one thing which the Scripture does celebrate and proclaim in him, under the Name of his Grace. Thus Exod. 34.6. where his Name is in a special manner proclaimed, it is under these terms; The Lord, the Lord God gracious, abundant in goodness and truth. So Psal. 116.5. Gracious is the Lord, and righteous, &c. And so again, Psal. 86.15. But thou, O Lord, art a God full of compassion, and gracious, &c. Still this grace and loving-kindness of God is made mention of, as most eminent in him; and so it is; whereby he is ready to do good in one kind or other to all which are his Creatures, and so related unto him, Psal. 145.9. The Lord is good to all; and his tender mercies are over all his works. There's a good of common Providence and Preservation which God does extend to all things whatsoever; and this is his kindness. Thus, In him they live, move, and have their being, Act. 17.28. So he makes his Sun to rise both upon good and bad, and causes his Rain to fall both upon the Just and Unjust, Matth. 5.45.

This is that which we may take notice of to sundry purposes: As first, In a way of thankfulness; Here's matter of praise and acknowledgment. We see here how there are none but they stand engaged and obliged to God in one kind or other; all they do partake of God's kindness, and so accordingly they are to be thankful for it, as the Psalmist infers from it, Psal. 145.10. Who when he had said, The Lord is good to all; He presently adds, All thy works shall praise thee, &c. Thankfulness is due to kindness.

Secondly, We may take notice of it also in a way of Information, and spiritual Discretion, that we may be able rightly to discern of God's love and affection to us; we cannot judge of it by his kindness, for that is general and common to all; and there are none (though never so bad) but they do in a degree partake of it, thereby to stop their mouths against him, and to leave them without excuse.

Thirdly, In a way of Imitation. God's kindness is a Lesson to us, to teach us to follow his Example. And so the Scripture still urges it in several places; Be ye kind one to another, and tender-hearted, even as Christ was to you, Ephes. 4.32. And so Col. 3.12. Put on as the Elect of God kindness; When we consider the kindness and love of God our Savior, as it is mentioned Tit. 3.4. This is a strong argument and inducement to kindness and lovingness in us; as it seems also to be pressed in that Scripture. That's the first thing in God, his loving-kindness.

The second thing here considerable is his Mercy, or (as some read it) his Compassion. This it respects a condition of misery (as I said before) and here in this present Text a condition of sin, whereupon misery is chiefly founded. The mercy which the Prophet here speaks of, it is pardoning mercy: This is in God after a most excellent manner, and so the Scripture also represents him. Thus he describes himself to Moses, Exod. 34.7. Keeping mercy for thousands, forgiving Iniquity, Transgression, and Sin; that is, sin in all the kinds, and circumstances, and aggravations of it. So Psal. 86.5. But thou Lord art good, and ready to forgive: and plenteous in mercy unto all them that call upon thee. So again, Mic. 7.18. Who is a God like unto thee, that pardoneth Iniquity, and passeth by the Transgression of the Remnant of his Heritage? He retaineth not his anger forever, because he delighteth in mercy. He will turn again, he will have compassion upon us, &c. Still God is famous for this amongst many other Mercies besides, even his mercy in the forgiving of sin. Here in this present Text we have it commended to us under a three-fold qualification: First, In the tenderness of it. Secondly, In the greatness. And thirdly, In the multitude. All these are in the words of the Text.

First, It's tender mercy; so the word in the Original signifies. The mercies of bowels and compassion: There's a great deal of pitifulness in God to poor Sinners; even as in loving and tender-hearted Mothers to the Fruit of their own Bodies, yea a great deal more. If they should be able to cast off compassion, yet he would not, as he tells us in Isaiah 49.15. Therefore he is called as the God of Comfort, so the Father of Bowels, 〈 in non-Latin alphabet 〉 , so the word properly signifies; though we translate it Mercies, answering the Hebrew Rachamim, 2 Cor. 1.3.

This tenderness of Mercy in God is seen in these particulars: First, his prudent consideration of the state and condition of the person which sins against him: This we have in Psal. 103.13. Like as a Father pitieth his Children, so the Lord pitieth them that fear him. For he knoweth our frame, he remembereth that we are but dust. Roughness and harshness of Spirit it still makes the worst of everything, without any regard at all to circumstances; but tenderness it is otherwise affected. And thus it is with God, he considers the weakness of his poor Servants, and the conditions in which they are, and the temptations which they are exercised withal. As we see in his dealings with the Old World, Gen. 6.3. My Spirit shall not always strive with man, for that he also is flesh. Here was tenderness of Bowels in God, from whence he considered Human weakness and frailty, and accordingly was merciful to them.

Secondly, God's tenderness is also seen in deferring and forbearing to punish and to correct, where notwithstanding there is ground for it; whence he is said to be longsuffering, &c. Psal. 86.15. And so also slow to anger, and of great kindness, Joel 2.13. and Jon. 4.2. And Nah. 1.3. The Lord is slow to anger, and great in power. How well do these two agree together: Hence Judgment it is his strange work, Isaiah 28.21. and he does very difficulty bring himself to it, Hos. 11.8. How shall I give thee up Ephraim?

Thirdly, This tenderness of God's mercy is seen also in the moderating of his Corrections; that when he does at any time proceed to afflict, yet he does not exceed. In measure when it shooteth forth, thou wilt debate with it. And Jer. 30.11. I will correct thee in measure, and will not leave thee, &c. Severity, it knows no bounds nor limits, when once it begins; but tenderness, it puts a restraint upon itself; and this also is in God. He hath not dealt with us after our sins, nor rewarded us according to our Iniquities, Psal. 103.10. And Ezra 9.13. Thou, our God, hast punished us less then our Iniquities deserve.

Fourthly, In the seasonable removal; there's tenderness in that also. He will not always chide, neither will he keep his anger forever, Psal. 103.9. The Rod of the Wicked shall not rest upon the lot of the Righteous, Psal. 125.3. If it were in their ordering it should, whose very mercies are cruelty itself. But being it is in the disposing of God, therefore it shall not. For yet a very little while, and the Indignation shall cease, and mine Anger in their destruction, Isa. 15.25. And these particulars laid together, do make up to us the tenderness of God's Mercy, which is the first thing here considerable in it.

The second is the greatness of it. This it is also in the Text, as the word in the Hebrew seems to carry it, and as some Translations also read it, according to the greatness of thy mercies, Re-rob. This is another thing considerable in it: It is great mercy, Psal. 57.10. Thy mercy is great unto the Heavens. And Psal. 119.156. Great are thy tender mercies, O Lord, quicken me according to thy Judgments. What ever is in God, it is great, answerable to the Subject in which it is: But his Mercy is great more especially.

And that in sundry respects: First, In regard of the Object of it; It extends to the pardoning and forgiving of great sins. The greater the Debt is, the greater Favor that passes it over. This is the Case betwixt God and poor Sinners; He forgives great Iniquities, Isaiah 1.18. Though your sins be as Scarlet, they shall be as white as Snow; though they be red like Crimson, they shall be as Wool. If we look into Scripture, we shall find how God has shewn mercy to the greatest sort of Offenders in the World. Thus (for example) to Paul, who was sometime a Persecutor, and Blasphemer, and Injurious, and yet even he obtained mercy, 1 Tim. 1.13. Jesus Christ came to save Sinners, whereof he was chief; as it follows also in that Chapter. And this mercy it was not to Paul alone for his particular person, but a Pattern of the like readiness to others, which should be in the same condition with him, as he signifies also in the next verse to it. To Paul, we may add Manasseh, Mary Magdalene, the Jailor, and divers others of the same rank with them.

Secondly, As it is great for the Object of it, so it is great also for the freeness of it: It is mercy, and pure mercy, nothing else but mercy alone: This likewise makes it great. There are many which do kindnesses for others, who receive as much as they give; pardon and forgive others, and need as much to be pardoned too themselves; but it is not so with God. He hath mercy, because he will have mercy, Rom. 9.17. That's the truest account of it. And he stands not indebted to any, from whence he should show mercy to them, Isaiah 43.25. I, even I am he that blotteth out thy transgressions for mine own sake, and will not remember thy sins. By how much less (or none at all) the engagement, by so much greater the mercy.

Thirdly, It is great for the duration; With everlasting mercies will I gather thee, Isaiah 54.7, 8. The mercy of the Lord is from everlasting to everlasting, &c. Psal. 103.17. As for the mercies of others, they are many times flitting and inconstant, like to themselves. But this is the greatness of God's mercy, that his Compassions fail not, Lament. 3.22. Yea, they are new every morning. So great is his faithfulness, as is signified in the verse that follows in the same Chapter. That's the second thing considerable in God's Mercies, to wit, the greatness of them.

The third and last is the number and plurality. This we have in two expressions in the Text, the one in the word Multitude, as some Translations carry it; and the other in the word Mercies, in the plural number, which serves to show us the infiniteness of them. He has mercy for many persons; Keeping mercy for thousands, in the place before alleged. And he has mercy for many Offences; Forgiving Iniquity, Transgression, and Sin, as 'tis also in the same place. And he has mercy for many times of offending, for Relapses, and Apostacies, and Back-slidings; the Scripture is clear in all these particulars. Take that famous one amongst the rest, Isaiah 55.7. Let the wicked forsake his way, and the unrighteous man his thoughts; and let him return to the Lord, and he will have mercy upon him; and to our God, for he will abundantly pardon, or as it is in the Original Text, Jarbeh Lisboach. He will multiply to pardon; Mercy rejoiceth against Judgment, Jam. 2.13. And where sin abounded, Grace did much more abound, Rom. 5.20. I will heal their backslidings, and love them freely, says the Lord, Hos. 14.4. And who forgiveth all thine Iniquities, and healeth all thy Diseases, Psal. 103.3. This is the nature of God's mercy, that it leaves nothing behind it upon the score.

Now all this will seem no great wonder, if we shall but consider whose mercy it is all this while; It is the mercy of a great God, and so it is great mercy; as the man is, so is his strength; and as the God is, so is his mercy. It is the account which he himself gives of it, Isaiah 55.8, 9. when he had promised that he would abundantly pardon, he adds this presently as a confirmation of it; For my thoughts are not your thoughts, neither are your ways my ways, saith the Lord. For as the Heavens are higher then the Earth, so are my ways higher then your ways, and my thoughts then your thoughts. As for men, the mercies which are in them, they are but strait, and of a narrow extent, because they are finite themselves; but in an infinite God is nothing but infinite mercy, which lays ground for this expression in the Text; According to thy loving-kindness, and according to the multitude of thy tender mercies, &c. It is tender mercy, it is great mercy, and it is multiplied.

Now the Use which we are to make of this Point, is accordingly to be persuaded of it, and to subsist in the power of it. We should treasure it up against the time of need, and then be ready to draw it forth; for the time may come, when we may have great occasion for such Truths as these are, when Conscience shall be awakened, and men's sins shall be presented unto them in their right colors, and with the appurtenances of them, and God shall appear as an angry Judge, or Enemy against them. Oh how hard will it then be for them to conceive of the greatness of God's mercy, except they have well digested it before hand, and have it thoroughly set home upon their Souls! The matter is not so much, how men are affected in times of peace, as how they are affected in times of temptation, when Satan will labor as much to conceal and hide this Doctrine from them, as before, to pervert it to them. Now therefore should we be provided against such occasions as these are. And here's now that which may satisfy and comfort the dejected Spirit; Here's peace to those which mourn in Zion; Here's ease for the weary and heavy laden, which God does offer and hold forth to them in this Doctrine of the Gospel. There's a double Use which to this purpose may be made of it: The one, as it is matter of Invitation; And the other, as it is matter of Consolation. For it contains each in it.

First, Here's that which invites men to come in, and close with Christ in the Gospel upon his own terms and conditions; forasmuch as there is so much mercy in God: The riches of God's goodness and mercy leads to repentance, as the Apostle tells us, Rom. 2.4. That is, it does in the occasion and in the nature of the thing itself. Howsoever many vile Wretches do oftentimes make another use and improvement of it, yet this is that which is the proper result and emergent of it; and so it should be to us, when we hear of such points as these. The free Grace and Mercy of God in Christ, these should draw us so much the more unto him. As a Traitor, when he hears of a Pardon, it makes him to lay down his traiterous and rebellious affections, and to become a good Subject. So it is likewise with a poor humble Sinner that will rightly improve the Doctrine of Mercy, and that upon this ground, both one and the other, because they hold still upon a Condition, and so are understood. When a Traitor has a Pardon proclaimed, it is not to continue a Traitor still; but upon condition of leaving his Treason, and renouncing it for the time to come. And so it is likewise with a Sinner, who has the Doctrine of Forgiveness preached unto him; it is not to abide still in his sins, but to forsake them, and to bid adieu unto them, and to depart from them. This is that therefore which is to be done in such a case as this is; because God is merciful, therefore let us come up to his terms and conditions in the proclamations of Mercy; therefore let not us forsake this mercy in the Observation of lying Vanities, Jon. 2.8. but rather embrace it, and close with it.

Secondly, As it is matter of Invitation, so of Consolation likewise. Here's that which may hold up the faint and drooping heart, which does truly and indeed repent of its sins, and close with God upon his own conditions. That there is abundance of mercy in God, which he must therefore set against the abundance of sin and transgression in himself, that so one Deep may answer another. It is a dangerous and grievous business to dispair of God's Mercy, and such a sin as is most opposite and contrary to God's intent in the work of the Gospel. It eclipses that glorious Attribute in him, which he desires of all other to have most exalted and advanced; and therefore let us take heed of it.

But yet again on the other side, take heed also that we do not presume, which the generality of men in the World are subject unto. For we are commonly, and for the most part, in the extremes; either to think God has no mercy at all, or else for that which he has to think he has it for other kind of persons, and upon other terms than indeed he has. And these latter are those which we now speak of, which we must be shy, and take heed of, that we be not in the number of them. Take heed that we abuse not such a sweet Truth as this is concerning the multitude of God's mercies; if we do so, we shall thereby set ourselves farthest off from partaking of it. There's none have less share in mercy than those which presume upon mercy, and make it a ground and encouragement to sin; such as these run headlong to Condemnation, whiles they turn the Grace of God into wantonness, as the Apostle Jude speaks, in Jude, verse. 4.

We must therefore know and remember, that as God hath a multitude of tender mercies; so he has it for those only, who by repentance turn unto him, and which (I say) leave and forsake their sins: If there be any which are otherwise disposed, so remaining, there's no mercy for them, nor belonging unto them, but rather the contrary. Tribulation and wrath upon every Soul that doth evil, &c. Rom. 2.9. Those that live in their sins, and notwithstanding talk of God's mercy, they have nothing at all to do with it, nor have no title unto it: As Jehu said to Jehoram, What hast thou to do with peace? So may we say here in the like case, What hast thou to do with mercy? No, no, such a Privilege as this, it is for broken and humble Souls, which groan under the burden of their sins, and would willingly be rid of them. These only are the Children of mercy; as for others, God has no mercy for them; though he has mercy in himself, yet he has no impartment of it for such as those are, as it is, Deut. 29.19. He that blesseth himself, saying, I shall have peace, &c. The Lord will not spare. God is merciful, but he does not throw away his mercy at random, he cares not how; take heed of that And therefore there are some, whom it is said expressly, He will have no mercy on them; that is, obstinate, and presumptious, and finally impenitent Sinners. He that made them, will not have mercy on them; and he that formed them, will show them no favor, Isaiah 27.11. What a fearful thing is that? God bears a great deal of love to his Creatures, to the Workmanship of his own hands, which he is very loath to consume and destroy. But yet when they shall degenerate into rebellion and opposition against him, he will even forget this relation to them, the relation of a Creator; and instead of it, will prove a Destroyer. He that otherwise would be the fullest of Mercy, he will now be the fullest of Wrath: Yea, he will laugh at their destruction, and mock when their fear cometh, Prov. 1.26.

When therefore we read or hear of God's mercy, and the greatness of it, as now we do, we must still take it in its Connection and Conjunction with his other Attributes. His Mercy with his Justice, and his Mercy with his Wisdom and Prudence for the ordering and disposing of it. It is not mercy any way considered, but in the most discreet dispensation of it; and that is to such persons alone as are Subjects capable of it; which, as I said, are the humble and penitent. Indeed, there's a primitive Original mercy which is antecedent to all qualifications in the subject either actual or foreseen, as moving to the fastening of it, which is the mercy of God in election and designation to Glory. But we speak now of God's mercy in pardoning and forgiving of sin, which follows and flows from the other. This it always supposes repentance and turning from sin, as the condition of it, without which we cannot expect it. Be not deceived, says the Apostle (it seems they were prone unto it) no Whoremonger, nor Drunkard, nor loose and licentious person of that nature, shall inherit the Kingdom of God, 1 Cor. 6.9, 10. But so much may suffice to have spoken of the first particular in this second general, viz. The supposition or matter here implied, Loving-kindness and tender mercies in God, in the multitude of them.

The second thing considerable, is, the inference or improvement which David now makes of it in his own particular case and condition. And that is that according to this, God would be pleased to have mercy upon him, and to blot out his transgressions. In which passage so considered, there are divers Points observable of us. The time will not permit me to do anymore than touch upon them, you may enlarge them in your own thoughts.

First, Observe hence, (in general) That our knowledge of God is then right, and as it should be, when it is improved and drawn down to practice, and our own spiritual comfort and advantage. Thus it was here at this time, he knew and understood that God was gracious, and that there was a multitude of tender mercies in him; but this did not swim and float only in his brain, but he made use of it in a time of need, and improved it to the good of his Soul. Thus should we learn to do likewise, when we understand the Justice of God; understand it so, as thereby to be kept from sin; and when we understand the Mercy of God, understand it so, as from thence to sue for pardon. This is the right understanding of it indeed.

Secondly, Observe hence also thus much, That the best that are they stand in need of Mercy in their approaches and accesses to God. Forgiveness, it is a matter of mercy, and upon those terms must we seek it at God's hands, as David here does. David an holy man, a man after God's own heart, one who had much of the Spirit of God in him; yet he has nothing in his mouth but mercy, when he pleads with God for himself. Indeed in some respects, and in one sense, so it is a point of Justice, because it is founded in Justice satisfied; God forgives us for Christ's sake, who has satisfied the Justice of God; But there's mercy in all this, in two or three particulars: First, In devising such a way as this is for satisfaction of Justice. Secondly, In accepting of Satisfaction wrought in such a manner, in being content with the Surety; when he might have exacted the principal Debtor. And then thirdly, In applying this satisfaction to such a particular person; which latter is the mercy here mentioned in this particular Text, wherein David desires that God for Christ's sake would make him partaker of the riches of his mercy, in the pardoning of his sin unto him; so that it is mercy all along, The multitude of mercy.

Thirdly, We learn hence thus much, That great Sinners require great Mercies, for the pardoning and forgiving of them: There's not the least sin that is but requires great mercy to pardon it, because there's not the least sin that is but it deserves eternal wrath to punish it, as being committed against an infinite Majesty; but yet the greater the sin, still so much the greater the mercy; and the more the Sins, the greater multitude of