Choice and Practical Expositions on Four Select Psalms

SERMON V.

IN this present Verse before us (the sixth Verse of this Psalm) there are two things which David makes mention of as practiced by him, which may serve to make up to us the two Parts of the Text. First, His Remembrance of God. Secondly, His Meditation upon him. And both of them amplified from the Consideration of a double Circumstance:

His Remembrance, that is amplified from the Consideration of the Place, I remember thee upon my bed.

His Meditation, that is amplified from the Consideration of the Time, And meditate on thee in the night-watches.

We begin with the first, viz. His Remembrance of God, I remember thee upon my bed: Which accordingly we will speak to distinctly, both in the thing considered simply in itself, as also in the local Circumstances and latitude.

For the First, The thing itself. This is that which David signifies as usual and familiar in him, namely to have God in his remembrance, to have him often presented to his thoughts, I remember thee upon my bed. And it is an expression which (if we look into the Psalms) we shall find very frequent in him; hereby further intimating to us what is our duty likewise, that we do so also for our particular: His Practice it is our Instruction.

Now to remember God (for the opening and explaining of it to us) is not only to remember simply that there is a God, to remember God in his Essence, but to remember him also what he is to us, to remember him in his Dispensations. Thus did this holy man remember him, and so should we with him. There are three sorts and several kinds of God's Dispensations to us, in reference whereunto especially we are to remember him.

First, As to his work of Creation, his making and framing of us. We should remember him for this; thus in Eccles. 12.1. Remember thy Creator in the days of thy youth, &c. Consider who it is that made us, and that has bestowed a being upon us, and such a being too as that which we are made partakers of: It is a very profitable Remembrance. Who art thou that forgettest the Lord thy Maker? says the Prophet there to the People, in Isa. 51.13. Not to remember the Lord which is our Maker and Creator, it is very gross and incongruous: This deserves our Remembrance especially, it is very useful to us to several purposes.

As First, To strengthen our Faith; He that made us he will also preserve us: To commit our Souls to him as to a faithful Creator: He that created us he will raise us again; as the Prophet also there applies it in that particular place. It is a very good hint to us when we fall into any distress, Lord, forsake not the work of thine own hands. And as to strengthen our Faith, so likewise to quicken our obedience, and to teach us to give up our souls and bodies, as a living Sacrifice to him, it is very pertinent to remember God thus, namely in reference to this his first work of Creation.

Secondly, In reference to his work of Sanctification, as our Redeemer; his new making us, and framing us again, remember him so; and that both as to the work of Grace itself in us, as also in reference to all good means, for the strengthening of it. This is that which seems chiefly to be understood here in this place; David being now in the Desert, and there sometimes upon his bed of languishing does call to mind the gracious workings of God's Spirit upon his heart, and his presence manifested in his Ordinances and Sanctuary; he thinks of these. So that we see from hence what is required of us likewise; and what is the property and disposition of a gracious Soul, even to remember and think of God thus; and that (for a more particular instance) in three respects.

First, In his importunate motions, and incitements to duty. Remember how often God has knocked at the door of thy heart, by such a Sermon which has been preached unto thee, by such a sentence or passage in that Sermon. Think of the Truths which have been taught and delivered to thee, and the Counsels which have been bestowed upon thee, when thou art retired and alone by thyself, then call such things as these are to thy mind and ruminate on them.

Secondly, In his seasonable checks and reproofs of miscarriages; remember him in these, the lashes which thou hast had at any time in thy Soul for any neglect, or doing anything which is amiss, remember him in these also. These are such as there are many people would fain forget and put out of their minds, that so they might sin so much the more freely; but a good heart will be careful to remember them, and to be mindful of them.

Thirdly, In his comfortable applications and enlargements, and ravishments of Souls: Remember him also here, how sweetly he hath breathed upon thee, how graciously he hath manifested himself towards thee, what contentment and satisfaction thou hast found in him, that marrow and fatness before mentioned which he hath filled thee withal; those songs in the night which the Scripture so often makes mention of, remember and think of these. And this secondly in reference to the work of Sanctification and the new Creature.

Thirdly, In reference to his work of Providence, his dealings with us in regard of the World. Remember how here David was careful of this, to remember God in his mercies, and those favors which he had bestowed upon him, thereby to be provoked to thankfulness. Again, to remember him in his Judgments, and Chastisements, and fatherly Corrections, thereby to be provoked to fear. In reference to either, not to let God slip out of his Remembrance, no more should we. There's never a day or night that passes over our heads but we should still be mindful of him.

And that especially upon this Consideration, forasmuch as he remembers us, and we desire that he should do so with us; God has many thoughts of us when we do not think of him. He remembers us, and and is mindful of us, as Jer. 29.11. I know the thoughts that I think towards you, saith the Lord, thoughts of peace, &c. So he is said often in Scripture expressly to remember us, Who remembered us in our low estate, Psal. 136.23. And so for particular persons, God remembered Noah, Gen. 8.1. And God remembered Abraham, Gen. 19.20. And God remembered Rachel, Gen. 30.22. Mal. 3.16. A Book of remembrance was written before him, &c. Now forasmuch as God does thus carefully remember us, there is all the reason that may be why we should also remember him.

To help and strengthen our Memories in this particular let us be careful of these Directions.

First, Get into ourselves strong apprehensions of God, and of that goodness and excellency which is in him. Apprehension is a great help to Memory; that which is deeply fastened and settled, and rooted in us it will not so easily be forgotten of us; it is so with things, and it is so with persons, they are all there easily remembered where they are well apprehended. Now therefore this is that which we must do with ourselves to this purpose, study God in all his Attributes, and in all his Works, well observe his dealings with us, and Providences and Dispensations to us, and then we shall be sure to remember him,

Secondly, Let us labor to have good affections towards him. Love it is full of remembrance, it does not easily forget the party which it is fastened upon, though in some absence and distance from it: Even so will it be with us here; If we love God we shall not forget him, but we shall often have thoughts of him; he will come into our minds, even in some absence and remoteness from him, wherein we do not perhaps enjoy him in his Ordinances as formerly we have done.

Thirdly, Let us view his tokens and pledges, and remembrances of himself, which he has left with us. These they will sufficiently remember us, and put us in mind of him; what (may we say) are they? The Papists they will turn us to Images and Crucifixes, and Pictures, and such fond things as these; but the Scripture has other things for us, as the Word and Sacraments, and the like. These are Remembrances of him, and accordingly we should apply ourselves to them under this notion; we should make use of them to such a purpose as this is. But so much for the First Particular, viz. The Performance itself, and that is, Remembrance of God, I will remember thee.

The Second is the Circumstance of Place for the performing of it, and that is here expressed to be the Bed, I will remember thee on my Bed. The Bed it may be looked upon as a place for the Remembrance of God in it according to a threefold notion. Either First of all, as a place of choice; in the Bed to choose rather than any-where else, where I am left to my liberty. Or Secondly, As a place of necessity; in the Bed at least, where I cannot any-where else, as having restraints upon me. Or Thirdly, As a place of indifferency; in the Bed as well as any-where else besides, as it happens, and falls out unto me. We may take it in each of these.

First, (I say) as a place of choice; in the Bed to choose rather than any-where else, where I am left to my liberty. David when he had a mind to remember God, he would make choice of his Bed for it, as most suitable and agreeable to it. This is one notion wherein we may look upon this expression and sense wherein we may take it; I will remember God in my bed, as a place than which I can have no better to remember him in. The Bed it is an accommodate place for this Remembrance, and that especially in regard of that rest and composure which is incident to it, wherein there is not that wearisomeness and listlesness falling upon the Body, which is otherwise in it. Forasmuch as the Soul so long as it abides in the Body is much ordered by it, it is requisite therefore so to order and dispose of the Body as may be least hurtful and prejudicial to the Mind, which does very quickly receive disturbance from any bodily distemper. In case therefore of excessive weariness, or weakness contracted to the body from some (this is often put accidentally in Scripture, to commune with our hearts on our beds, &c. ) occasion upon it here; it may fall out that the Bed may be the fittest place for such a duty as this is, Psal. 4.4.

This is not so to be taken by us, as favoring and allowing the practice of many lazy and sluggish Christians, who reserve all the duties of piety to be performed no-where but there, who content themselves with the mumbling of a few sleepy Prayers in their Beds, and then think that they have satisfied their Conscience, and done all which God requires of them: No, such kind of persons as these are have no warrant from this example.

Whiles we speak (at this time) of remembering of God in the Bed, and as a place accommodated thereunto, we must not take this loosely and indefinitely, but with its due restrictions. There are two sorts of Beds especially (amongst many other) which are very unfit for such a work as this is, yea quite opposite and contrary unto it, yea such as those which go into shall be sure never to do it. The one is the Bed of Lust; and the other is the Bed of Idleness. These two (in the pursuit of them) are most inconsistent with this Remembrance of God.

First, The Bed of Lust. The Harlots bed, which we find mentioned in the Proverbs, I have decked my bed with coverings, and I have perfumed my bed with mirrh, Prov. 7.16, 17. Such beds as these are, are far enough off from the remembrance of God, or those which enter into them; they are such as have not the fear of God before their eyes, nor do not think of or remember that fearful and heavy account which they must one day give unto him for their miscarriages in this particular; if they did they would never dare to venture upon them.

Secondly, The Bed of Idleness. The Sluggards bed which we find mentioned in the Proverbs too, in Prov. 26.14. As the door turneth upon his hinges, so doth the slothful upon his bed. This is a bed which is also much opposite to such a business as this is, and does very much hinder and disturb the practice and performance of it. The Spouse that sought Christ in this bed, could not find him there but abroad, Cant. 3.1. This is that which is too much observable in many persons in the world, who spend a great part of the Lord's-day in lying a-bed, it may be an whole forenoon, or the better part of it, whereby they are restrained from coming to the public Ordinances, or that time in which they should come unto them. And that not only in case of weakness and real sickness, wherein 'tis excusable, but even in sound and perfect health; a most shameful and scandalous practice of such as these. These remember not God in their bed; which yet (as I have shewn) in some circumstances and respects is most accommodate hereunto. And that's the first notion, as it is a place of choice, I will remember thee in my bed to choose, rather than any-where else, where I am left to my liberty.

The Second is as it is a place of necessity. In my bed at least, where I cannot any-where else, as having restraints upon me; David when (as now it was with him) he was detained from the public Ordinances, whether by sickness, or any other impediment which he could not withstand, yet he would not now wholly forget God, he would remember him even in his bed. This is another notion in which we may take it.

And here again there are two things further considerable: First, A Christians Priviledg. And Secondly, A Christians Duty upon this Priviledg. The Priviledg of a Christian is this, That he may remember God in his bed where he can no-where else. A Christians duty is this, That he ought to remember God on his bed, where he hath nowhere else to remember him; he is not to neglect such an opportunity as this is.

First, I say, here's his Priviledg, he may here remember him; may if he will, remember God on his bed, his sick and languishing bed. It is a great comfort this, and to be thought of by us, against such times as those are, which may happen unto us, and as are at this instant upon many families abroad; that then when we cannot see God yet we may remember him, when we cannot see him in the Sanctuary yet we may remember him upon the bed, upon the bed of sickness, and the bed of lameness, and the bed of decrepitness and old age. These Clinici Christiani, (as they were called in the Primitive times) bedrid Christians, they may have a comfortable recourse to God even in such a condition.

Yea further, not only in the bed of sickness, but solitariness also; for such beds there are also in the world, in which men are not only deprived of the public Ordinances, but likewise of the society of Friends as with-holding and keeping from them, viz. beds of contagion and infection, &c. we may there remember God even where nobody remembers us; and it is a very great advantage that we may so; and also that suitably we may be remembered by God himself, and enjoy communion with him by his gracious motions & reflections upon us.

Secondly, As here's a Christians Priviledg, so likewise as consequent and following upon it his Duty also: It is that which we should apply ourselves to in such conditions, when God by his Providence does restrain us of the public opportunities, and cast us upon our beds of distemper, here to remember God in them; as to desire others to remember us to God, so to remember God also ourselves whiles it is thus with us, as David did there in that Psal. 77.1, &c. Remember what Doctrines, what Instructions, what Promises we have been acquainted withal in the times of our health, and make use of them now; Remember God in all his Attributes, and gracious Declarations of himself to us, thereby to uphold us. There's nothing at such a time as this is which will do us so much good as this. It is not the remembrance of men's Money and Estates which will then sustain them. Their Silver and Gold they shall then cast away from them, as to any comfort they shall find in it. Much less is it the remembrance of their vanities and sinful pleasures, or enticing companions; no, but to remember God and his goodness; this will be the only support of the Soul, which therefore ought not to be neglected or omitted by us; no, nor will not be where we are that which we should be.

Here's a Third now which we may add to the rest, not only a Christians Priviledg, and a Christians Duty, but likewise his Practice in the Example of the Prophet David; he did it for his particular, and hereby shows us what is likewise the nature and disposition of many others besides in this respect, even to remember God in their beds; where they are restrained from the more public enjoyments, yet to think of him even in those restraints, as this David did also in another place, in Psal. 42.4. When I remember these things I pour out my Soul in me. He speaks it of his former enjoyment of God in his Ordinances; look as it is on the other-side, with vain and sinful persons, as concerning the following their lusts, when they are now either by age, or some other way kept from fulfilling them, yet they delight still to remember them, and to act those corruptions in their fancy and memory, which they are actually kept from. Even so is it with a gracious heart to pious and religious Performances, he will remember them there, where he is debarred and restrained from them, and please himself in the very thoughts and considerations of them.

So likewise in case of Desertion, and the hiding of God's Countenance from us; we may carry it to that also; the bed of disconsolations and darkness, which was sometimes Jobs bed; wherein he could find no contentment, Job. 7.13, &c. If I say my bed shall comfort me, my couch shall ease my complaint, then thou skarest me with dreams, and terrifies me with visions, &c. And so Job 17.13. I have made my bed in the darkness. In such dark conditions as these are it is very profitable to remember God, and his dealings with us; I say to remember him where for the present we do not apprehend him. A Christian when he lives not by feeling, he must labor to live by Faith; and where he enjoys not actual comfort he must subsist in the remembrance of that which he has formerly enjoyed; remember God's expressions of himself to him in former times; and from thence draw conclusions to himself for the improvement of his present comfort, Isa. 50.10. As David there again, in Psal. 77.5. I considered the days of old, the years of ancient times, I called to remembrance, &c. That's also the second Notion, in my bed as a place of necessity; at least there where I cannot any-where else.

Thirdly, As a place of Indifferency, I will remember thee in my bed; that is, there as well any-where besides. I will not only remember thee when I am up, when I shall make it my business to remember thee, but even in my bed too. I will take an occasion and opportunity to remember thee there. By commending myself to thee, when I lie down to rest, and acknowledging, and owning of thee when I first awake. This is that which belongs further to the practice of Christianity in us such a course and manner as this. Thus says David again of himself, in Psal. 139.18. When I awake I am still with thee. As God is with us when we are asleep to protect us; so we should be with him when we awake to acknowledge his protection of us.

Now contrary hereunto is the practice of abundance of people in the world, who (as God is not in their thoughts at other time) so much less is he now, and on these occasions; how few are there who in their beds have their thoughts much upon God! No, but rather upon other things; the world, and the lusts, and vanities, and pleasures of it, these are such as take up their thoughts; such persons as Solomon tells us of, That sleep not except they do mischief, and their sleep is taken away from them, unless they cause some to fall, Prov. 4.16. And so Psal. 35.4. He devises mischief upon his bed, &c. Or such persons as the Prophet Micah tells us of, That devise iniquity and work, evil upon their beds, when the morning is light they practice it, because it is (now) in the power of their hands, Mic. 2.1. Such as these they are far enough from this instance and example before us, of remembering God in their beds; they do not know what it means.

But so much may suffice to have spoken of the first Branch here of David's performance, When I remember thee on my bed.

The Second is of affinity to it, and so will require so much the less handling by us, And meditate on thee in the night-watches. Here again as in the former, we have two things considerable: First, The thing or duty itself, and that is Meditation, Whiles I meditate upon thee. Secondly, The circumstance of time or season for the performance of this duty, In the night-watches.

We begin in order with the First, viz. The thing itself, And meditate upon thee; this is somewhat more than the other. Meditation is beyond Remembrance, for that may be only transitory and flitting, this it is sixth and settled, and does signify a further fastening and continuing of our thoughts upon that which they are pitched upon. This is that which David here did, and not only here but also in other places; he was very frequent in this work of Meditation, that is, of fixing his mind and thoughts upon God, and those things which belong and pertain unto him.

I say upon God, and what belonged unto him, for that we must here take in for the Explication of this passage to us, I will meditate on thee; that is, thee and all thine; we may reduce it to three Heads especially: First, The Attributes of God. Secondly, The works of God. Thirdly, His Word. All these are here included in himself, and accordingly are propounded to us in Scripture for the ground and matter of our Meditation.

First, The Attributes of God; his Goodness, and Wisdom, and Power, Meditate on them; they are such as are very worthy of our choicest thoughts, and we cannot think too much of them, so far forth as they are revealed unto us. Indeed, for our prying into God's secrets, and presumptuously to put ourselves upon such thoughts as are far above us, this may be dangerous for us. But God, as he hath made known himself to us in his holy Scriptures, is a fit object for our meditation, and accordingly should be much thought upon by us. We should here take all his Attributes asunder (although united in himself) and meditate upon them; sometimes on one, and sometimes on another, as may be most requisite for us, and may best suit and agree with our occasions.

And especially take in with it, our interest in him, which is that which will make it up to us. To think on God in Christ as either an Enemy, or at least but a Stranger to us, this will not be so comfortable: but when we can meditate on him as indeed ours, then our Meditation of him shall be sweet, as David elsewhere speaks, in Psal. 104.34, My meditation of him shall be sweet, I will be glad in the Lord. When we shall consider, that whatever is in God, it is in him for our advantage, this will be a pleasing consideration indeed. That this God who is so excellent as he is, has relation to us, this is the prime and chiefest of all. As we see the Spouse in the Canticles, Cant. 5. ult. when she had made a large commendation of Christ in all particulars, his head, and hands, and feet, and the rest of the parts; she comes in conclusion with this close in the end of the chapter: This is my beloved, and this is my friend, O daughters of Jerusalem. Meditations upon any Good, are so far forth pleasing and delightful, as they carry propriety with them. This is our God, we have waited for him, &c. Isa. 28.9.

Secondly, As we must meditate on God's Attributes, so also upon his works which flow from them. This was another part of David 's Meditation. Thus we have it in Psal. 143.5, I remember the days of old, I meditate on all thy works, I muse on the works of thy hands. So Psal. 77.11, I will remember the works of the Lord, surely I will remember thy wonders of old. And Psal. 111.4, He hath made his wonderful works to be remembered; the Lord is gracious and full of compassion: or, as it is in some Translations, The Merciful and Gracious Lord hath so done his marvelous works, as that they ought to be had in remembrance. Surely the Works of God do much call for our meditation, which accordingly we are to bestow upon them. God requires it, and expects it at our hands. He hath therefore made us, and bestowed our being upon us for such an end as this is. God hath made one Creature to consider and meditate on his Goodness and Power in the rest, which therefore he hath endued with Reason, and the powers and faculties of Meditation, which are to be improved by us to that purpose. When we neglect to do it, we do so far forth come short of the very end and main intent of our Creation, as I may so express it. We should not let such glorious things as those are, pass our thoughts.

Thirdly, The Word of God, that's another thing which belongs to this likewise. This is often made mention of in Scripture by David especially; I will meditate in thy word; and I will meditate in thy statutes; and I will meditate in thy testimonies; and thy law shall be my meditation all the day, &c. David was very much in applying his thoughts hereunto upon all occasions, and that in the full extent and latitude of it, whether we take it for the Word of Promise, or the Word of Reproof, or the Word of Instruction; David had by turns his meditations fitted to each, and so should we. We should not only read or hear the word, but we should ruminate and meditate upon it, and that at such time as we are gone and departed from it; when we are private and alone by ourselves, in our greatest retirements. Meditate on these things, give thyself wholly unto them (as Paul advises Timothy, 1 Tim. 4.15.), that thy profiting may appear unto all. It is Meditation which makes us to profit and thrive by that which we hear, which without this is very much lost. As it is not the meat while in the stomach, but digested and thoroughly concocted, and altered and changed, and so dispersed into the several parts of the body, which causes nourishment and increase; even so is it also here in spirituals. There are many which will sometimes boast in a vain and presumptuous manner, how many Sermons they can hear in one day here in the City (and indeed it is a very great mercy and opportunity which God does afford unto us in that respect, but this is not that which we must rest in, but labor to make that which we hear, to become our own by Meditation, and working it into our hearts. We must meditate on God. And so much for the thing itself, his Word. That's the third particular.

The Second is the Amplification of it from the Circumstance of Time, in the night-watches. This was the time which David took for this performance. As for the place, on his bed; so for the time and season, in the night, He brake his sleep to think upon God; as Psal. 77.4, Thou holdest mine eyes waking, &c. He was very usual and frequent in this, and he often tells us so. Thus in Psal. 16.7, I will bless the Lord who hath given me counsel: my reins also instruct me in the night-season. So Psal. 119.147, 148, I prevented the dawning of the morning, &c. and, mine eyes prevented the night-watches; that I meditate in thy word; and many such places as these. So the Church, Isa. 26.9, With my soul I have desired thee in the night, &c.

But why then, of all other times? Why does David choose to meditate on God in the night? Or why should any other do so in imitation of him? Surely there is very good ground and reason for it, as will appear to us in sundry regards, which we may take notice of: First, As freest from distraction, and the cumbrances and troubles of the World. The Day, that's a time of business, which men are engaged in from their Callings and other occasions, which do divert and swallow up their thoughts: But the Night, that's a time of more freedom and quietness, free from noise, and tumult, and disturbance; especially as it pleases God through his goodness for the most part to make it to us. Therefore the Greeks called it 〈 in non-Latin alphabet 〉 , as the time wherein men had their wits best about them, and so were fittest for counsel, especially after some refreshment by sleep. Surely, it has a great advantage also, which does import and carry along with it (in this respect) as to spiritual Meditations; which is therefore one reason that David does make choice of it here in this place for his Divine Meditations.

Secondly, As it is most subject to Temptation and Assault from Satan. We have never more need to betake and apply ourselves to God, than then when we are in greatest danger of the Devil, who is our spiritual Enemy. Now this we are at such a time as this is. He is a Spirit of Darkness, and so watches for a time of Darkness, especially for the laying of his snares, and making his onsets upon us, as robbers they wait for the night; so then does this spiritual robber of souls. Then he may here work upon the fancy as he hath opportunity for it. Therefore we read of the terrors of the night, which are many times augmented by him. Now in this case, and at this time should we (I say) especially have recourse to God, and make use of our spiritual Armor. Everyone hath his sword on his thigh, because of fear in the night, Cant. 3.8.

Thirdly, In the night, as the time wherein Conscience most works, and God himself does usually draw near and apply himself to us: Thus in the place before cited, Psal. 16.7, My reins instruct me, &c. And so Psal. 17.3, Thou hast proved my heart, thou hast visited me in the night, &c. Job 35.10. Who giveth songs in the night. Forasmuch as God and our own hearts do then especially invite us to such a performance as this is, therefore should we then be most diligent in it. These are seasonable Considerations for the choice of this time for Meditation. Isaac went out to meditate in the evening, Gen. 24.63. David lies down to meditate in the night.

These things laid together, do make very much for such a performance as this is; and not only for Meditation, but Prayer, as the Hebrew word Hagah will bear it. We have herein the example not only here of the Prophet David in the Text, but also of some others in Scripture. Thus our blessed Lord and Savior, he spent whole nights in Prayer, Luk. 6.12. Anna she served God with fastings and prayer night and day. Paul had his labors, and fastings, and watchings, 2 Cor. 6.5. and chap. 11.27, In watchings often. And so for others. We know how in the primitive times they had their Vigils, and Meetings in the night, which though at first had a good ground for them, in regard of the Persecution by Heathens; yet afterwards upon as good ground for their abuse were taken away. But however, the Moral and Analogy it holds good, and is in force still, which is this, To watch unto prayer, and not to omit such seasons as the night for ejaculation and lifting up our hearts to God in it, as David professes here of himself, When I remember thee on my bed, and meditate on thee in the night-watches.

When I remember thee upon my bed, &c.] We may (if we please) make these words to be dependent one upon another; and the latter to be a consequent upon the former: as thus; When I remember thee upon my bed, then I will meditate on thee; for the copulative conjunction, And, is not in the Original Text, but only supplied in the Translation; and so then there will be this in it, namely, David's improvement of the seasons, and opportunities of Grace which were administered unto him: when he had a good thought suggested unto him, and put into his mind, he was now resolved to prosecute it, and follow it, and pursue it to the utmost; when he thought on God he would further meditate upon him. This was a very good purpose and intention of mind in him, and accordingly to be practiced by ourselves, as we have the like occasion: There are many good thoughts which are lost in us oftentimes for want of this; that we have good hints but we do not take them, or (if we do) that we do not follow and improve them, as indeed it becomes us to do, whereby we deprive ourselves of much comfort and benefit from them. It is not the starting of good thoughts only, but the pursuing of them, which is advantage unto us.

Let this therefore teach us so much spiritual wisdom in this particular; take heed of losing any gracious and savoury observation, or motion which is presented to our minds, yea, though it be in the very night itself, our sleep is very profitably broken upon such an occasion. We know how it was with the Heathen Poets (some of them) they had their pillars of Wax by their beds, in which they wrote their fancies when they awaked, because they would not lose them. But it does more nearly concern Christians to have (as it were) their pillars of brass for the retaining of their spiritual notions and suggestions which are presented unto them, even as they lie in their beds.

Some (as I said) read it, I will pray unto thee; which does suit and agree very well, and so (by the way) shows us the accordance and connection of one duty with another in spiritual things; here's Meditation making way for Prayer, and Prayer following Meditation, and so one helping in another. Those Prayers are most effectual which are ushered in by Meditation; and those Meditations are most successful which are set on and promoted by Prayer; and those Christians are most spiritual which are occupied and employ'd in both; and in both not only distinctly and severally, but also jointly, and in a connection together. Thus was it with David here in this present Text, he remembered God, and meditated on him; and (as some) also prayed unto him, When I remember thee, &c.

Again, further (if we please) from the Connection, not only of these words with one another, but likewise with the Context, When I shall remember thee, &c. When, what then? what does David mean to do then? Why, then he will praise God with joyful lips; and then he will bless God as long as he lives; and then his soul shall be satisfied with marrow and fatness, &c. We see the affection of this good man in these spiritual enlargements, and how his heart was taken up in them; so should ours also be, as that which God expects from us, we should not only be conversant in them, but be conversant in them with some kind of delight, and soul-ravishment occasionally from them, as being the sweetest things that are.

Yea, thus indeed we will be if we be that which we should, it arises from some defect in ourselves, when the things of God have no more joyful influence upon us; there's enough in them, only there wants somewhat in our hearts for our closing with them. Look by how much any are more spiritual, and have their minds heavenly-affected, so much the more do they relish and savor such things as these are. Look how worldly persons are affected as to matters of the world, and their advancements and improvements in that, even so likewise are spiritual persons as to matters of Grace, and their advancements and improvements in the Spirit, and all suitably to the gracious principles, and spirits, and dispositions which are in them.

I might here yet further observe this, with which I will conclude, That a good Christian will lose no time for the doing of his Soul good, and the honoring and glorifying of God in the furtherance of his own Salvation; therefore he here lays hold on such a season as might seem to be in a manner unseasonable, on his bed, and in the night-watches; he will lose his sleep rather than he will lose his Soul, and deprive himself of his natural rest, rather than of his spiritual solace and comfort in Communion with God. As this David again in another place, and upon the like occasion, Surely I will not come into the Tabernacle of my house, nor go up into my bed, I will not give sleep to mine eyes, or slumber to mine eye-lids, until I find out a place for the Lord, an habitation for the mighty God of Jacob, Psal. 132.3, 4, 5. Thus he resolved, and so here. Look, as it is again with those which are good Husbands in a way of the world, as they count themselves, they will lose no opportunity that may be for the getting of gain, but take from their food, and from their friends, and from their sleep, and from their seasonable refreshments, for the promoting of their temporal accommodation; rise early, and go to bed late, that they may eat the bread of sorrows: Even so is it here with those which are good Husbands (as I may say) for Heaven, they will abate even of their sleep for such a purpose, When I remember thee on the bed, I meditate on thee in the night-watches, &c.

SERMON VI.

IN this present Verse before us, we have two General Parts considerable of us: First, David's Experience: And Secondly, The Improvement of it. His Experience in those words, Thou hast been my help. The Improvement of it in those, Because thou hast been so, Therefore in the shadow of thy wings will I rejoice.

We begin in order with the First, viz. His Experience itself, Thou hast been my help. Wherein again two things more: First, Somewhat which is implied, and that is his Necessity, he was one that needed help. Secondly, Somewhat which is expressed, and that is his Supply; he was one that in his necessity had help afforded unto him, and that from God, Thou hast, &c.

First, (I say) here is his Necessity implied, for that is signified in the word Help, which does denote some kind of Indigency in the party which it is bestowed upon; so it did here in David, and others with him. We see here how the best Christians they are not absolute of themselves, but do stand in need of God to help them; therefore we shall find them so often in Scripture calling and crying for help, and for the hastening and speeding of it: As this David, Psal. 70.1. Make haste, O God, to deliver me, make haste to help me, O Lord. And so v. 5. of the same Psalm. This Christians do stand in need of, and may be shewn and evidenced to do so in sundry regards: First, As having much work. Secondly, As having many enemies. Thirdly, As having but little strength. Those which are in these Circumstances they have need of help to be administered unto them: And this is the case and condition of all Christians.

First, They have much work, a great deal of business to be dispatched by them, which they are not able very well to run thorough of themselves. The work of a Christian is very large in the several kinds of it, and branches which do belong unto it; especially according to the conditions in which a man is, and the relations in which we may consider him, so it is so much the greater. Take the meanest Christian that is, and in the lowest rank and order amongst men, yet he has work enough to do if it be but to save his own Soul, to live soberly, and righteously, and godly in this present world. But if he be anything higher, then it is so much the more; in the Family as a Master, or in the Church as a Minister, or as a Magistrate in the Commonwealth. Here now the greater occasions and opportunities that there are of doing good, the greater is the work itself, and the more need of help in it.

Secondly, They have many Enemies. These two they do usually and commonly go together. Much Work to be done, and many Enemies to cross it, and to oppose themselves against it. As 1 Cor. 16.9. A great door and effectual is opened to me, and there are many adversaries. Now there's need of much help for this, to scatter and dispel these Adversaries, and to make their attempts ineffectual: As Moses did sometime with the Shepherds which opposed the Daughters of Revil, he stood up and helped them, by resisting their Adversaries for them, as it is recorded in Exod. 2.17. This is such a kind of help as all good men need against Satan, and his wicked Instruments who are opposite to them.

Thirdly, They have but little strength, or indeed none at all. We are without strength, 〈 in non-Latin alphabet 〉 , as we are called, Rom. 5.6. When we were without strength Christ died for us. Those which are in their natural condition, they are without strength absolutely, they have no strength in them at all, as to any spiritual performance. Those which are new regenerate and born again, their strength is but very little, and in the next degree to weakness. The greatest Habitual Grace which is in any Christian, it needs Auxiliary Grace to support it, and draw it out, as experience itself shows at such time as men come to the use and trial, and improvement of it. Thus we see what is here implied, That a Christian hath need of help which his condition itself calls for.

Secondly, Here's that which is expressed, and that is, That he hath help afforded him by God himself, Thou hast been my help. We do not more need help for our Particulars than God is ready of his Grace and Goodness to vouchsafe it, and to administer it to us. This is that which the Scripture does assure us of in sundry places; we can hardly turn a leaf, but we find this Truth exhibited to us in it, That God is the help of his people, Psal. 33.20. He is our help and our shield, Psal. 40.17. Thou art my help and my deliverer, Psal. 115.9, &c. For three distinct Uses together, of Israel, of Aaron, of all that fear the Lord, he is their help, and their shield. The thing itself is out of all question.

Now for the better Illustration of this Point, there are two things which I will here show unto you: First, Whence, and upon what ground he is their help. Secondly, Wherein and in what Particulars.

For the First. The Grounds of it are these: His love and pity, and tenderness of compassion towards us. Love and pity they will incline to help: It is so even amongst men, where they see any one fainting under their burden they will help them, out of their compassion towards them. Now thus is it with God to his Servants, he pities them, and therefore he helps them; it grieves him to see them foiled, and therefore he gives them his own assistance. It's spoken eminently of Christ, Heb. 5.2. That he can have compassion on the ignorant, and on them which are out of the way. And because he can so, therefore he will be sure to help; Compassion provokes help. That's one Consideration.

Secondly, His Covenant with us, that's another Argument hereunto. Persons which are in Covenant with each other, they are from thence in a manner engaged to one another's help. As Jehoshaphat answered Ahab when he sent to him to go up with him, and to help him in battle at Ramoth-Gilead; He told him, he needed not to question it, I am as thou art, my people as thy people, and my horses as thy horses, 1 King. 22.4. And why all this? Namely, because there was a League and Covenant betwixt them. Why this now also is the case and condition betwixt the Lord and every Believer, there's a League and Covenant betwixt them. God's Children they are people in Covenant, and so he cannot but help them and assist them as they stand in need of his help from such a consideration as this.

Thirdly, His interest in our success. Therefore it does much concern God to help those which are his Servants, because their help redounds to himself, and his own Glory; the cause of God and his Church it comes all to one and the same effect in the close and conclusion of it; for that which is for their good is also for his Honor; and the safety of their persons is the preservation of his own Truth: And hence does it concern him to help them. Therefore do they sometimes urge this as a reason and argument unto him, as Psal. 119.126. It is time for thee Lord to work, for they have made void thy Law: Thy Law will suffer by it unless thou affordest thy help to thy people. These and the like are Grounds and Considerations for this present Point in hand, to wit, God's helping of his Servants.

Now Secondly for the Particulars, wherein you may take them thus:

First, In Duty. He helps them here. There's nothing which God requires of his People as to be done by them, but himself helps them in the doing of it. He is not like the Egyptian Task-masters, which require brick, and give no straw wherewithal to make it: No, but as he does enjoin anything which he would have us to act and perform, so himself does assist us in it. Take it (for an instance) in Prayer, that's a duty which he does call for at our hands, Pray without ceasing: Now accordingly does he help us in this duty, Rom. 8.26. Likewise the Spirit also helpeth our infirmities, for we know not what we should pray for as we ought, but the Spirit itself maketh intercession for us, &c. The Spirit helps our infirmities, the word is very Emphatical in the Original Text, 〈 in non-Latin alphabet 〉 , which signifies properly the lifting of a burden with another at one of the ends of it. Thus does the Spirit of God with us in this Christian and Spiritual performance, and so in all other else besides, he bears part of the burden with us, when as we lift up a Prayer to God, or do any other service to him.

Secondly, In Conflict. He assists here also. As when the Israelite and the Egyptian strove together, Moses came in and helped the Israelite, Exod. 2.12. Even so does God in this case with us, when we are wrestling and struggling with Satan who is our spiritual enemy, the Lord is here nigh to help us, which may encourage us still in our resistance and opposition; we have a mighty Second to stand for us, and to take up our quarrel. This was that whereby God endeavored to satisfy his servant Paul, when he was exercised with the buffetings of Satan, and desired to be rid of them, My Grace (says he) is sufficient for thee, and my strength is made perfect in weakness. That is to say, he was near him to help him, and to defend him against Satan's assaults on him.

And so as for Spiritual Conflicts, so for Temporal also, the Lord is here the help of his People, as is also signified in divers Texts of Scripture: As Isa. 41.10. Fear not O Jacob, for I am with thee, be not dismayed, for I am thy God; I will strengthen thee, yea I will help thee, yea I will uphold thee, &c. And so in ver. 13, 14. of the same Chapter, Fear not thou worm Jacob, &c. I will help thee, 2 Chron. 26.7. God helped him against the Philistines, &c. And ver. 15, he was marvelously helped; namely, by God himself. It is spoken of Uzziah.

Thirdly, In Affliction. God helps his people here; namely, to bear patiently those Crosses which he lays upon them. He takes part with them in their sufferings, and in all their afflictions is afflicted himself, as sometimes he expresses it: He lays no more upon them than he does help them and enable them to endure. Look upon all the Saints and Martyrs which ever suffered in the world, and ye shall see in them an Instance of this help; how graciously God has assisted them, and carried them on, and gone along with them thorough the fiery Trial.

There are three ways especially, whereby God is said to help his people, in reference to trouble and affliction:

First, He helps them from, by way of prevention.

Secondly, He helps them in, by way of support.

Thirdly, He helps them out, by way of rescue, and redemption, and deliverance. All these ways he helps them.

First, I say, He helps them from, by way of prevention: This is a great piece of help, and the first kind of help that is; to help us to escape any evil or danger which we are subject unto. And this is one thing which God does for us. Into how many mischiefs should we daily run ourselves, if the Lord did not here help us. Thus God helped Lot, when he preserved him from the destruction of Sodom. And thus Christ helped Peter, when he was ready to sink into the water, he stretched out his hand, and kept him up. And thus doth God help ourselves very often, and upon sundry occasions. It is an help whereof we have much experience for our own profit.

Secondly, He helps us in, by way of supportment. If God suffers his Servants to fall into trouble; yet he does not leave them, and desert them in it; but does here graciously help them to bear it, and sanctifies it to them for good. He gives them the spirit of patience and consolation in the midst of it, that so it may not sink them, and depress them, and keep them down. This is another thing which he doth for them, in order and reference hereunto.

Thirdly, He helps them out, by way of rescue and redemption. Many times the Servants of God are so environ'd and compassed about with evils, as that they are ready to think there is no extricating of themselves out of them. Now here the Lord puts in for them, he plucks their feet out of the snare, as the Psalmist speaks. He finds a way for them to escape, as the Apostle Paul hath it. Many are the troubles of the righteous, but the Lord delivers them out of them all, as the Prophet David elsewhere hath it, Psal. 34.19. He helps them so.

To set forth this help of God's, so much the more effectually to us, we may, if we please, take it with these following Amplifications:

First, He is a strong helper. He is such an helper as can help indeed. There are many which sometimes undertake to help others, who have rather need to be holpen themselves. But it is not so with God; he hath strength and power with him: As it is said of the Fatherless, their Helper or their Redeemer is mighty, Prov. 23.11. And Psal. 89.19. He hath laid help upon one that is mighty; that is, upon Christ, who is called the mighty God, Isa. 9.6. Such an helper and assistant is he.

Secondly, He is a ready helper; he is an help near at hand, one that helps when there's need of his help; and will be found at such a time as this. There are many which would help when 'tis too late; when they should help, they are then out of the way, and cannot be found: But as it is in Psal. 46.1. God is our refuge and strength; a very present help in trouble. An help which is easily found (Nimtsa) as it is in the Original. He is a God at hand, and not a God a far off, as the Scripture often expresses him. When trouble is near, he is near too; which is a matter of very great comfort and encouragement to all those that depend upon him.

Thirdly, He is the only help also. There's none can help without him, nor indeed none besides him. When the poor Woman in the Famine of Samaria cried unto the King of Israel, Help my Lord, O King; he returned her presently this answer, If the Lord do not help thee, whence should I help thee? out of the barn-floor, or out of the wine-press? 2 King. 6.26, 27. And the Church in Psal. 60.11, 12. directing her prayer to God, Give thou us help from trouble, for vain is the help of man. Through God we shall do valiantly, for he it is that shall tread down our enemies. I will lift up mine eyes unto the hills, from whence cometh my help, says David. And what were these Hills which he there meant? He tells us in the Verse immediately following, My help cometh from the Lord, which made heaven and earth. God is our help, and he alone.

The Improvement of this point to ourselves, in a way of Application, comes to this purpose:

First, As a word of Comfort and Consolation to the people of God in all those difficulties and distresses which they are surrounded and encompassed withal; That they have such an one as this to help them, and to relieve them, and to be assistant unto them. For what David professes here, as experienced in his own person, is not appropriated only to him, but does as well belong to all others besides of the same rank and quality with him; that is, the Saints and Servants of God: They have all of them a share in this truth, and accordingly upon all occasion shall have it verified and made good unto them. That which God hath been formerly, he is ready to be the same still. And that which he hath been to David, he is ready likewise to be to everyone of us, which have the Spirit of David in us. This is a privilege, and a very great comfort, and so to be apprehended, especially in such troublesome times as these are, in which we live; That we are not altogether destitute of help, but may very well expect it.

Yea, and which does further set out the business, and make it so much the more; there is this moreover considerable in it, that this God who is the help of his People is so especially in the greatest exigencies and extremities which are upon them; he helps them then, when they are least able to help themselves, and when nobody else can help them. This is a great helping indeed, and matter of great encouragement to them. He is the helper of the fatherless, as as he is expressly said to be, Psal. 10.14. That is, of those which are in a forlorn condition: And, He is an helper in time of trouble. The Scripture does much harp upon that for our greater comfort.

Secondly, We may make use of this Point also in a way of Excitement, and that to a threefold Performance, which is very rationally consequent hereupon. First, If God help us, let us then also help him. Secondly, If God help us, let us then also help ourselves. Thirdly, If God help us, let us then also help one another.

First, If God help us let us then also help him. This is but very sitting and reasonable, that so it should be. As for our helping of God, if we speak of it strictly and properly we cannot do it. Can a man be profitable to God, as he that is wise may be profitable to himself? It is the question of Eliphaz in Job 22.2. And it may be very well answered with a Negative, it cannot be so. We are not capable of helping him in good earnest, but yet he is pleased in a sense to fasten such an expression upon us as that which we are in some manner capable of. Therefore Judge. 5.23. there is a Curse which is pronounced against Meroz, a bitter Curse, Because they came not up to the help of the Lord, to the help of the Lord against the mighty. We are then and so far forth helpers of God himself, when we are promoters of his cause and truth which is abroad in the World. Therefore we meet with such a phrase as this is in 3 Joh. v. 8. That we be fellow-helpers of the Truth. The Truth it may be holpen by us, in owning and standing for it, and propagating it, and communicating it to others: And in that respect may we be helpers of God himself which upon this ground we ought to be.

Secondly, If God help us, let us then also help ourselves; that is, let us put ourselves forward to the doing of that which is our duty, and which he requires; God's helping of us is not a ground and argument for our laziness and sluggishness, and remissness of spirit; but rather for our great endeavor, as the Apostle seems to reason there, in Phil. 2.12, 13. Work out your own salvation with fear and trembling, for it is God that worketh in you both to will and to do of his good pleasure. Because it is God that worketh in you, therefore do you also work yourselves; we should put out all we can in his service, whiles we have so good an Assistant as himself.

Thirdly, If God help us, let us then also help one another. We should herein imitate God, and take pattern and example by him; we which are Ministers to be helpers of the joy of God's People, 2 Cor. 1.24. And so for other Christians one of another: The Apostle Paul, Rom. 16.3. salutes Priscilla and Aquila his helpers in Christ Jesus. And again, v. 9. Salute Urban our helper in Christ. This is that which belongs to all Christians, namely as Members one of another: The Members in the Body they are mutually helpful to each other; so should we be, and that according to the several gifts and opportunities which God affords unto us, whereby we may come to be so. Besides we see, how it is with those which are evil, how helpful they are; as Act. 21.28. Men of Israel help. How much more should it be so, and the rather with those which are good, and that in answerableness likewise to God's own helping of us.

And so now I have done with the first General Part of the Text which is David's Experience, Thou hast been my help.

The Second is the improvement of this Experience, in these words, Therefore in the shadow of thy wings will I rejoice. Wherein again we have two particulars more: First, David 's Purpose or Resolution, which he takes up to himself simply considered, I will rejoice in the shadow of thy wings. Secondly, The Occasion or Ground of this his Purpose and Resolution, and that is, Experience of God's former goodness, Because thou hast been my help.

We begin with the First, viz. His Purpose or Resolution itself, In the shadow of thy wings I will rejoice. By the shadow of God's wings we are especially to understand his Providence and Fatherly Protection; and we find mention of it often in Scripture, as Psal. 17.8. Keep me as the apple of thine eyes, hide me under the shadow of thy wings. So Psal. 57.1. In the shadow of thy wings will I make my refuge. Again Psal. 36.7. The sons of men trust under the shadow of thy wings. And so now here in this present Text, In the shadow of thy wings I will rejoice. This Expression it is very Emphatical, and does carry sundry notions in it, which accordingly we may take notice of.

First, It is an Expression of Safety. Look as the Chickens are safe whiles they are under the wings of the Hen, even so are God's People safe, whiles they are under his Providence and Protection; and there's nothing which is such a defense and safeguard and security to them as this indeed is: Those which are kept by him, they are kept safely, neither shall they need anything to fear in the days of evil and trouble which are upon them. There's no other shadow besides which we can expect safety from; whatever it be that we can imagine, it is no more than the shadow of safety in this Particular: God's Providence it is a most sure defense, especially according to the condition of the persons, and the employments, &c.

Secondly, It is an Expression of Secrecy. The wing it hides and conceals those which are kept under it; as it preserves them from danger, so it likewise keeps them from discovery. Thus does likewise this wing of God. Thus Psal. 91.4. He shall cover thee with his Feathers. And Psal. 17.8. Hide me under the shadow of thy wings. It is said of the wicked at the day of Judgment, That they shall call to the Rocks, and Hills, and Mountains, to hide them from the wrath of God, and they shall not be able to do it: Here's an hiding-place in the presence of God's Grace, which will be sure to conceal them, Psal. 31.20. Thou shalt hide them in the secret of thy presence from the pride of man. As Jeremiah the Prophet, and Baruch the Scribe, it is said, the Lord hid them, Jer. 36.28. It is an Expression of Refreshment from the heat, I sat under his shadow with great delight, Cant. 2.5.

Thirdly, It is an Expression of tenderness and singular affection. This shadow of God's wings, we have it signified to us there in that place, Deut. 32.11, 12. As an Eagle stirreth up her nest, fluttereth over her young, spreadeth abroad her wings, taketh them and beareth them on her wings, so the Lord alone did lead him. And Mat. 23.23. How often would I have gathered thee as an Hen doth her Chickens under her wings! Namely, with a great deal of love and tenderness, and affection to thee. Thus we see what is here understood by the shadow of God's wings; namely, God's special Providence, and Fatherly protection of his People.

Now for this, this is that which David professes about it, and resolves on in reference to it, namely that he will rejoice in it, In the shadow of thy wings will I rejoice. Whiles he says, that herein he will rejoice; there are these things implied in it, as considerable and pertinent unto it.

First, Recourse unto them. Whiles he says he will rejoice in God's wings, he does intimate that he will betake himself to the safe-guard and protection of them, otherwise he could not experimentally rejoice in them; there being no further comfort or joy in any mercy than as we are made partakers of it: This is that which David would do, and which every good-man will do besides, and which we ourselves ought to do with them, when we hear of such a defense as this is to have access unto it. Thus David in the place before-cited, Psal. 57.1. In the shadow of thy wings will I make my refuge. So Psal. 143.9. Deliver me O Lord from mine enemies, I fly unto thee to hide me. It is not only I do believe and acknowledge that such a thing there is indeed; no, but I will make use of it. Prov. 18.10. The Name of the Lord is a strong tower, the righteous runneth into it, and is safe. It is not sufficient that there is such a Tower; no, but if we will have safety by it, we must run into it: And so it is not sufficient that there are these wings for us, but if we will have any good by them, we must run under them. This did David first of all resolve in this Expression.

Secondly, In this Expression of Rejoicing is implied complacency and contentment in this condition. David pleases himself in this comfortable reflection, when he considered that he is under God's protection; he rejoices in his portion in this particular, and accounts himself happy from it. It is the disposition of men in the world to please themselves in their worldly refuges and advantages: The rich man's wealth is his strong city, and an high wall in his conceit, Prov. 18.11. It is a thing which he blesses himself in, as his chiefest assurance. A poor Christian is much satisfied in the shadow of God's wings: He does not only partake of it as to matter of benefit, but he does also rejoice in it as to matter of Contentation: He thinks he has safety enough whiles he has this made good unto him, and pleases himself in it.

This is that which we should do likewise; It is our weakness when ever we do not. Shall men of the world rejoice and think themselves happy in their worldly confidences and relyances, in their wealth, and in their friends, and in their strength, and in their worldly accommodations? and shall not a true Christian and Believer rejoice in God, and in that safe-guard which he tenders unto him? What a shame and unworthy thing is this! we should check and chide ourselves out of such a distemper as this is, and for time to come learn to correct it. Resolve with the Church in that place, Psal. 20.7. Some trust in chariots, and some in horses, but we will remember the Name of the Lord our God. And again, Psal. 44 8. In God we boast all the daylong. That is, we glory in the protection which we have from him.

Thirdly, There is also Thankfulness in it, and outward Expression. This rejoicing of David's it was not only inward in his heart and affection, but it was also external with his mouth and his tongue; and so the word in the Hebrew Text signifies, Arannen, which is a rejoicing with singing; that is with a publishing of this affection of his to all the World: As in another place, I will speak aloud of thy righteousness. Good and gracious hearts they are not content only with spiritual affections, but they desire likewise to manifest them, and make them known in public expressions, that so they may draw on others to the administration of God's goodness with themselves.

And so much of the first Particular, viz. David's Resolution itself, In the shadow of thy wings, I will rejoice.

Now the Second is the Occasion or Ground of it, The Argument that put him hereupon, and that is the Experience of God's former Goodness to him: This is signified in the Connection of these latter words with the former, Because, Therefore; Because thou hast been my help hitherto, therefore will I rejoice in thy protection for time to come. Here's the force of David's reasoning; and the reason it holds good upon a twofold Consideration:

First, In a way of Confidence. And,

Secondly, In a way of Acknowledgment, Because thou hast been my help, therefore in the shadow of thy wings will I rejoice: That is, I I will trust in thee, and still wait upon thee in a way of dependence. And again, Because thou hast been my help, therefore in the shadow of thy wings will I rejoice: That is, I will publish this Protection which I have from thee in a way of Thankfulness. According to the first notion so there is this in it, That good Christians they do improve former Experiences to future Dependence. According to the second notion, so there is this in it, That good Christians where they do receive mercies from God they will be there careful to acknowledge and to be thankful for them.

First, (I say), That good Christians they do improve former Experiences to future Dependence. Thus does David here, Because thou hast been my help for time past already, therefore will I wait on thee still, and expect as much from thee. The Servants of God they do not partake of mercies only to have the present benefit & comfort by them, and to enjoy the sweetness which is in the things themselves; but likewise take occasion from hence to strengthen their Faith, and to live in the expectation of further goodness to them. This was David's practice frequently, not only here but in divers other places. As for Example, 1 Sam. 17.37. The Lord that delivered me out of the paw of the Lion, and out of the paw of the Bear, he will deliver me out of the hand of this Philistine. The force of this Argument is grounded, first, in God's unchangeableness, who is yesterday, and today, and the same forever: Because that mercy and goodness in him it is a part of his nature, therefore he is constant in it; Therefore he is able to do us good always, and therefore he is willing to do us good so likewise. As there's a chain in the works of Salvation, so in the works of Providence, &c. And then the manner of his proceedings, for there's a link, a golden chain, and concatenation in them. And then the nature of Faith itself, which is to make use of all God's former dealings; because God has been our help, therefore he will be so still, and therefore we will expect him to be so still.

This (for the Use of it) should teach us accordingly to improve such Experiences as these are: Say with Paul, He that hath delivered will deliver; and here with David, Thou hast been God, wilt be so still. We do very much prejudice ourselves and our own comfort, when we do not labor to gain upon God in this particular. What a shame is it for Christians of so many Experiences to despair! we have enough to comfort us, and uphold us from the consideration of God's Attributes and Promises; what he is in his own nature, and what he hath also engaged himself to be to us by his Word. But when we have Experience added to all this, when we have a proof and trial of him by that which he hath done for us already; here we have a sure ground of confidence indeed, which we may not neglect to make use of, and to improve to the best advantage that may be for our own comfort.

And that we may make this so much the more effectual to us, and have it every way prevalent with us, it concerns us to be careful especially of our own carriage and behavior, and of keeping close to God ourselves, that so we may not forfeit our interest in his deliverances of us, and betray our own Experiences against time to come; which we shall very much do by apostasy and backsliding from him. and that he may shadow and shelter us, so to shadow and shelter him; and all that is his. If we cease to be towards God what we have been formerly towards him, our Consciences in this case will not serve us to expect the continuance of his mercies and benefits to us; but that he should say to us, as he did sometime to his own People of Israel, I have delivered you, but will do so no more; whereas, whiles we endeavor to keep our hearts upright towards him, we may reason to him as David here does: Thou hast been my help, and therefore I will expect as much from thee, in a way of Dependence.

Secondly, This Reason also holds good in a way of Acknowledgment. Thou hast been my help, and therefore I will praise thee for it: This is the least which we can do for all God's preservations of us, and mercies towards us, to acknowledge them, and to be thankful for them. And we may observe here (by the way) how much this holy man David is still upon this string; he makes mention of it three or four times together here in this Psalm, in the third verse, My lips shall praise thee; In the fourth verse, Thus will I bless thee whiles I live; In the fifth verse, My mouth shall praise thee with joyful lips: And here now in the seventh, In the shadow of thy wings will I rejoice; or give thanks with singing, as the word does import. Thus is a gracious heart enlarged still in thankfulness to God for the mercies which it receives from him; and what it does conceive in itself it does express with its mouth.

How justly may we then censure our deadness and barrenness in this particular? and be humbled in the consideration of it, that it is no otherwise with us than for the most part it is, that we can receive so many blessings and mercies as we do daily at the hands of God, and yet have neither our hearts nor mouths drawn out in the praising of him for them? That we can rejoice in the Corn and Wine, and Oil, in the favor and respect of men, or in those refuges which we make to ourselves from earthly and worldly accommodations, and not in the mean time rejoice in the love and favor of God which is better than life itself; nor in the shadow of his wings, in which alone is true safety and protection.

But I will not prosecute these things any further at this present time. So much for the Second General, which is the Psalmists Improvement of his Experience to Faith, and Thankfulness. And so much also for this whole Verse, Because thou hast been my help, therefore in the shadow of thy wings will I rejoice.

SERMON VII.

IN the Text itself we have two General Parts considerable of us:

• First, David's Carriage to God. And,
• Secondly, God's Carriage to him.

David's Carriage to God, that is laid down in those words, My Soul followeth hard after thee. God's Carriage to him, that is laid down in these, Thy right hand upholdeth me.

We begin with the First, viz. David's Carriage to God, My Soul followeth hard after thee. This (for the opening of it to us) does comprehend sundry things in it, which we will look upon as they offer themselves to us.

First, The Inclination of a Christians heart to God, and his simple propensity towards him. A good and a gracious Soul is in his desires carried after God as his chiefest good. Here's the Souls fondness after God, as I may so call it, this is one thing which is denoted in it. Take a man in the state of nature, and in a corrupt and unregenerate condition, and God is not in all his thoughts, at least as to any desires of closing with him, he lives without God in the world, and can be content so to do; but a good Christian his heart is towards him, and that especially from that new nature which is put into him. Look as the Iron it does follow hard after the Loadstone from that natural propensity which is in it thereunto: So does the heart of a Believer to God, being touched from above with the gracious Influences of his Holy Spirit. There is in some measure a suitableness and correspondency betwixt God and the Soul, from whence it comes to incline to him, and to close with him, and to find a great deal of delight and complacency and contentment in him.

There are three notions in which we may look upon God, according to either of which the Soul of a Christian is inclined and carried after him. First, As the Author of Nature. Secondly, As the giver of Grace. Thirdly, As the bestower of Glory, and eternal life. All these three are considerable in God, and in reference to all of them are a Christians desires after God, and his Soul does propend towards him. We may take notice of all.

First, As the Author of Nature, and as receiving its natural being and subsistence from him. This is a common inclination which is in all other Creatures besides, whereby they are carried up to God as their first Original, and do in their rank depend upon him: Thus Psal. 145.15, 16. The eyes of all things look unto thee, and thou givest them their meat in due season. Thou openest thine hand, and satisfiest the desire of every living thing. Forasmuch as in him it is, that they live and move, and have their being, therefore they have some propensities to him. But this is not that which is intended, and looked after so much in this place, although also it be not excluded.

Secondly, As the giver of Grace, that's another ground of this Inclination. And this is a little more restrained and peculiar to good Christians as so. There are none whose Souls are carried after God as the Author and Worker of Holiness and Sanctification, but those who in some degree do partake of this Holiness already. And this is the state and condition of all true Believers: Whosoever have true Grace in them, they do long after a further measure and proportion of it to be bestowed upon them, and after all those means which may tend to the working of this in them. They do long after further fellowship and converse and communion with God who is the God of all Grace unto them. Look as the stomach in nature, it does crave and require food, and follow after that, as suitable and agreeable to it, and tending to the preservation of it, and the rest of the body with it; even so does the Soul in matter of Grace crave those things which are for feeding of it also, and accordingly is carried up to God in this consideration.

Thirdly, As the bestower of Glory and Eternal Life. The Soul is carried after God as this likewise, as one from whom it does expect Salvation, and a blessed recompense and reward to be given to it in another World. Christians having in them already the first-fruits of the Spirit, they cannot but desire the full Vintage, and the accomplishments of those beginnings to them, and upon these principles are carried up to God. So that according to this sense, My Soul followeth hard after thee, is as much as my Soul desires to be with thee. It is answerable to Saint Paul's desire, who longed that he might be with Christ; that so he might partake of his Glory, and that Glory which God has prepared for all his Members: And it's answerable to the Spouses desire in Revel. 22.17. where The Spirit and the Bride say, Come; even so come Lord Jesus, come quickly. Look as a Bride follows hard after her Beloved, and does earnestly desire the day of Marriage, and the consummation of the Contract betwixt them, so does the Soul of a Believer after Christ, and Communion with him in Glory. My Soul follows hard after thee, that's the first thing, a Christians Inclination.

Secondly, Here's a Christians Importunity. This it carries it a little further, this making of a believing Soul after God, it is not a bare or single desire motion and inclination in him only, but it is such as is mixed with some eagerness and intension of spirit: It follows hard after thee, as indeed being not able to be without thee. This was suitable to David's condition now at this time, who was here at this present in the Wilderness, and (as we have formerly heard) restrained from the benefit of the public Ordinances. Now he was not content to be so still, but he does further prosecute and pursue them if by any means he might attain unto them, and to Communion with God in them. And here now we have another account given us of a Christian Spirit in this pattern and example of David, who was the man after God's own heart. What is that? Namely in all conditions of estrangement and alienation from God, yet to follow him, and to press hard after him, not to rest and satisfy itself in those conditions. A good Christian if he be in some distance and separation from God for a time, yet he cannot long be content to be so: My soul followeth hard after thee, says David, whiles I am now from thee. This is another thing which we may here take notice of in this Expression.

This is true, and may be made good unto us according to a twofold Explication; whether ye take it of a distance and separation in regard of spirit, a state of spiritual desertion; or whether ye take it of a distance and separation in regard of the Means; a deprivation of the public Ordinances and Ministerial Dispensations. A good Christian cannot long content himself in either of these estrangements from God; but whiles it is thus with him, his soul does follow hard after him.

First, In a state of Desertion, a distance and separation of spirit, wherein it pleases God at any time to hide his face from him, and the light of his favor towards him: A good Christian in such a case as this is, hath his soul much carried after God, and is impatient till he comes to meet with him, and enjoy him again. This we may see in the Spouse in the Canticles, when she had lost her beloved, that she had no rest in herself till she met with him and found him again; she goes about the City, and seeks him whom her soul loveth, and that with a great deal of zeal, and ardency, and heat of affection; so it is likewise with all others in her condition. That soul which hath had any work of God's Spirit wrought upon it, and any sense or experience of his love and goodness to it, cannot but much desire him, and press after him in his withdrawings of his presence. My soul follows hard after thee (says David ); namely, now especially that it pleaseth thee to absent thyself from me, now it follows after thee indeed, and with a great deal of earnestness and importunity.

Would we know the ground and reason of it? There is this account which may be given of it; namely, Because that now it is made sensible and apprehensive of its own necessities, and the Excellencies which are in God himself: There's nothing which does more enlarge desire than an apprehension of worth in the Object which is to be desired by us, together with our own indigencies and necessities in reference thereunto: Now this is caused from God's temporary withdrawing and absenting of himself from the Soul; now the Soul has leisure in itself to meditate on its own wants, and that fullness which is in God and Christ, which perhaps hitherto hath been neglected by it; and this in the full pursuit of it does raise in it so much the greater desire.

Which (by the way) is also the cause why God does oftentimes so order and dispose it; that is, why he is pleased now and then to conceal himself from his Children, and to hide his face from them; it is but only that he may work this affection and disposition in them, which is here expressed in the Prophet David, My soul followeth hard after thee, that they may desire him, and look after him the more, therefore he deserts them. As the Mother hides herself from the Child, that so it may be the fonder of her; even so does God with his Children. Because he loves affections in them, therefore does he so carry himself to them as may raise them, and make them so much the more, whereunto this is a means. The with-drawing of himself from them, as David found also at other times, when he did so call and cry for it. That's the first occasion of this desire, viz. A state of spiritual Desertion, when it pleases God to with-draw himself.

The Second is the Deprivation of the Ordinances, when it pleases God to deny them to a Christian, then his Soul does follow hard after him also. This was David's particular case (as we have heard) now at this time. And we learn an Observation from it, which is briefly this: That restraint from public Dispensations is a means to quicken men's affections to them. The full stomach loathes the honey-comb: Those which have these means in abundance they do not many times care for them. Those to whom God denies them, either by taking the means from them, or by taking them from the means, their hearts are now a great deal more enlarged after them, as David here now was.

Let us therefore so carry ourselves that we may not provoke God to deal thus with us. It is a great deal better for us, and more kindly, and more to be wisht for, that our desires should be carried after these things for the excellency which is in the things themselves, and our own closing with them, than from want and deprival of them. For which cause it concerns us to prevent God, that he may not be forced to deal so with us. And that's the second thing intimated in this Expression, namely, a Christians Importunity, My soul followeth hard after thee; that is, is eagerly desirous of thee, and to enjoy Communion with thee.

The Third is a Christians Adherence, My soul cleaveth to thee; so some Translations render it; and indeed it is most agreeable to the word in the Original Text, which is Davah, and signifies to adhere; we find it often used in Scripture to such a purpose as this is; as Gen. 2.24. Therefore shall a man leave his father and his mother, and cleave to his wife. Ve-davak be-ishto, which is rendered by the Apostle in Ephes. 5.31. by 〈 in non-Latin alphabet 〉 , shall be glued or knit unto her. So Prov. 18.24. There is a friend that sticks closer than a brother. Oheb davek me-ach, the very word here in this Text. So here now David professes of himself that his Soul it sticks close unto God, My soul cleaveth to thee. This is that which we find frequently in Scripture commended unto us: As Deut. 10.28. Thou shalt fear the Lord thy God, him shalt thou serve, and to him shalt thou cleave. So Deut. 13.4. there's the very same Expression likewise. Again, the same counsel we find to be renewed by Joshua, Chap. 22.5. & 23.8. But cleave unto the Lord, &c. And in the New Testament, Act. 11.23. it is said of Barnabas that he exhorted the people, That with purpose of heart they would cleave unto the Lord, 〈 in non-Latin alphabet 〉 . And 1 Cor. 7.35. That ye may cleave unto the Lord without separation, as some Interpreters translate it, 〈 in non-Latin alphabet 〉 . Thus is this cleaving commended to us.

To open this a little unto us; this Cleaving it does briefly imply three things in it: First, Union as the foundation of it. Secondly, Fastening as the progress of it. Thirdly, Perseverance as the accomplishment.

First, Union as the foundation. Cleaving it does suppose an uniting of those things which cleave together. And so is it now with the Soul of a Believer to God, he cleaves to him; that is, first of all is united; this it must necessarily be supposed and taken for granted. And so indeed it is. Every good Christian may in this sense say, his Soul cleaves to God; that is, that it is join'd to him, and united, for so it is. There is a Spiritual and Mystical Union betwixt every Believer and God: He that is join'd to the Lord is one spirit, 1 Cor. 6.17. 〈 in non-Latin alphabet 〉 .

If we ask, how this is done? and what are the ligaments whereby this Union and conjunction is made? I answer they are two: First, The Spirit of Christ. And Secondly, The Gifts and Graces of that Spirit: These are they which do unite and knit us to him, and they are both together held forth to us in Scripture, as conducing hereunto.

First, The Spirit of Christ, that's one principle of uniting us to him. For when we speak here of our Union with God, we mean with God in Christ, out of whom God and we are at the utmost distance that may be; this (I say) is made by Christ's Spirit, 1 Cor. 12.13. By one spirit we are all baptized into one body, whether we be Jews or Gentiles, whether we be bond or free, and have been all made to drink into one spirit. This Spirit it is Vinculum Unionis, the Bond of Union betwixt Christ and us. Therefore says the Apostle, Rom. 8.9. If any man hath not the spirit of Christ, he is none of his. That we may be quickened and united to Christ, God doth first of all pour forth the Spirit of Christ into us. Look as that Member is not truly united to the Head, which is not quickened and informed with the same Soul, wherewith the Head itself is; so neither is that Christian truly united to Christ, which wants the Spirit of Christ as quickening of him.

The Second Principle of our Union to God and Christ is the Grace of this Spirit in the several kinds and specifications of it; and amongst the rest more especially and particularly the Grace of Faith, which as an hand does apprehend those Spiritual benefits which are communicated to us from him. Thus Col. 2.19. the whole body is said to be knit together by certain joints and bands; that is, of the Spirit and the Graces of it. And Faith (I say) more principally as the instrument which God has sanctified to this purpose, That Christ may dwell in your hearts by faith, Ephes. 3.17.

Well then, there being such a thing indeed as this is, which is here now exhibited to us, the Union of a Christian Soul to God by the Spirit of Christ, it concerns us therefore all to look after it, that we may find it in ourselves; and that especially to two purposes for which this Union is useful to us: First, As the Root of Duty, we can perform no good without it. And Secondly, as the Root of Comfort, we can partake of no privilege without it.

First, As the Root of Duty. No good which is spiritual can be performed by us without this Union we speak of, we are all but dead persons till we are united to this living head, and so nothing but dead works can in such a case as this is come from us; this therefore is first of all requisite and necessary in us. Therefore Psal. 86.11. we find David making this prayer, Unite my heart to fear thy Name. First, he would have his heart united unto God, and then as an effect flowing from it, he desires that he might fear him, as knowing this that the one depended very much upon the other, Fear of God upon Union to him. Look as it is in the Union of Marriage, the Conjugal and Matrimonial Union, all the mutual offices and respects betwixt man and wife in that relation, they are founded in the knitting of their persons to one another in such a condition; even so here in this Mystical Marriage also, all a Christians services of Christ are chiefly founded in his conjunction with him. This Union it is the Root of Duty.

Secondly, It is also the Root of Comfort, that it is likewise. Look again as it is in Marriage, whatever benefit the Wife receives from her Husband she receives by virtue of that knot and tie unto him; so in like manner is it here also, whatever benefit or privilege a Believer does partake of from Christ he has it from him, by his Union unto Christ, and in no other way does he partake of it. Where we have not a Conjunction with Christ's person, we have there no benefit by his Graces. This is the order and method in this Dispensation; First, We do take and receive Christ for ours as he is offered and tendered to us in the Gospel upon his own terms and conditions, which is the proper act of justifying Faith; and hereby we are united to his Person; this is Faith in the first beginning and rising of it in us. Then Secondly, having done thus we do further by a spirit also of Faith, fetch and draw virtue from Christ, whom we are thus united unto. And this is Faith in the increase and improvements of it to us. But the latter it still flows from the former; our Faith of improving Christ flows from our Faith of reliance and recumbency upon him, by virtue whereof we come first to be knitted and united unto him, made his, and he ours.

And so much of the first Particular intimated in this cleaving of a Believing Soul to God, viz. Union as the Foundation.

The Second is Fastening upon God as the Progress. There are several degrees in Union, there's a knitting, and a nearer knitting, a knitting close. This is another thing which is included in cleaving, whiles David professes here of himself, that his soul cleaveth to God; he does hereby mean a sticking close unto him in a more especial manner; this is that which it is good for everyone else to do. It is good for us not only in general to be knit and united to him as his, but more particularly to fasten upon him, and to adhere unto him; It is good to draw near to God, as we have it in Psal. 73.28. This is that which is moreover hinted and intimated to us in this Expression, My soul cleaveth or followeth hard after thee. It's that which will suffer nothing to come between thee and itself. Look what is said of the scales of the Leviathan, Job 41.16, 17. One is so near to another that no air can come between them. They join one to another, they stick together that they cannot be sundered. The same may be said concerning God and the faithful Soul; and it is the same word which is used of both, they do stick and cleave one to another. That which we have here now exhibited to us, is the cleaving of the faithful Soul unto God, My soul followeth hard after thee. We had before in the first verse of this Psalm his pantings and breathings after him, My soul thirsteth after thee, my flesh longeth for thee. Here now we have somewhat more which is considerable of us, and that is his fastenings upon him, his clinging and hanging about him, as one that would not part with him.

This business of the Souls cleaving to God (for the further illustration of it to us) is performed in the exercise of two Graces especially, of Faith and of Love; by Faith the Soul cleaves unto God, and by Love it doth so also.

First, It does it by Faith. This is the Grace of general influence which does extend and reach itself to the whole work of Christianity in us, and is considerable not only (as we shown before) in our first union with Christ, but also in our further converse and communion with him, and so here now in cleaving to him.

This it fastens the Soul upon God, even in all cases of discouragement, and wherein it seems to be driven away from him; forasmuch as it will not here leave him, or take any denial from him, but still holds and depends upon him as its chiefest stay and comfort and support, whereby alone it subsists. As Job, Though he slay me, yet will I trust in him, Job 13.15. There was one that cleaved unto God, that let him do what he would with him, yet he was resolved still to fasten upon him, and to uphold himself by him. And so Jacob, I will not let thee go except thou bless me, Gen. 32.26. There was another of these Cleavers, he fastens upon God, and gets within him, and will not part with him till he has a blessing from him. This is the nature of Faith, like a burr it sticks upon God, and will not off, but will have somewhat whatever befalls it. Ye may see it in divers instances more besides those which I have now named unto you; thus it was with the Woman of Canaan, Mat. 15.22, &c. First, she comes out unto him, and beseeches him, Have mercy upon me, O Lord, thou Son of David, &c. Well, but he answers her not a word; then she cries after his Disciples, and they speak all against her. Well, she continues crying still, then Christ tells her, That he is not sent but to the lost sheep of the house of Israel. She comes still and worships him, saying, Lord help me. Afterward Christ tells her, That it is not meet to take the Children's bread and to give it unto dogs. She replys, Truth Lord, but yet the dogs eat of the crumbs which fall from their Masters table. See what a cleaving Soul this was, that no discouragement which Christ could offer to her could make her to forbear crying after him. The same spirit of Faith ye shall observe likewise in the Prophet Habbakkuk, Hab. 3.17, 18. Although the sig-tree shall not blossom, neither shall fruit be in the Vine, the labor of the Olive-tree shall fail, and the fields shall yield no meat, &c. yet will I rejoice in the Lord, I will joy in the God of my salvation. The Lord God is my strength, &c.

The grounds which Faith does go upon in this exercise and improvement of itself are briefly these:

First, The Nature of God, and those Attributes which are considerable in himself; this is an Argument for cleaving still to him. A Christian in any perplexity or distress which he may fall into is not so much to consider his own Exigencies, as God's Al-sufficiency; and whiles he does so, he will be sure still to cleave and keep close unto him; as see how it is amongst men, what is it that makes a beggar to be encouraged in the desiring of such an alms, even there where perhaps he is repulsed and driven out? why, it is the consideration of such an ones ability join'd together with his dispositions, a rich man, and a good-natured man, one that has a good purse, and that likewise has a free heart, and perhaps besides all this, that loves to be entreated, and to be importuned; and in such a case as this is he will never give over till he has got something; follow ye from door to door, and out of one room into another till he has obtained his request. Even so is it here with the faithful Soul to God. It considers what an one God is in the latitude of his Essence, full of Power, and full of Goodness, &c. and from hence it comes to adhere and to stick unto him, and has good reason and cause so to do.

Secondly, The Promises of God, that's another thing which lays ground to this also. Thus Psal. 119.49. Remember thy word unto thy servant, upon which thou hast caused me to hope. Where the Soul can but find any good word for the staying of itself by, it will not lose it but will make its use of it; and so it may. As Benhadad's servants they did observe what would come from Ahab as a ground of hope and encouragement, and they catched hastily after that, as whereupon to ground their petition, 1 King. 22.23, 24.

Thirdly, Former Experience of God's Goodness in the like conditions as those are which are upon it. As beggars that have received relief from such a door, they will not leave it, but keep close to it. As Boaz counseled Ruth, Thou shalt keep fast by my Maidens, or cleave unto them, (Tidtibakin, the word here in the Text) until my harvest be ended? Ruth 3.21. Because she had received good there already; so will the believing Soul do with God, where by experience it has found benefit from him, it will not them easily leave him, but will stick unto him; as in ver. 7. Thou hast been my help, &c. therefore, &c.

This is that then which we should ourselves learn to do upon all occasions, we should cling upon God, and cleave unto him, and not suffer ourselves to be defrauded of the benefit which we may get by him. We should not suffer any case of extremity whatsoever to be a discouragement to us. But though we walk in darkness and see no light, yet trust in the name of the Lord, and stay upon our God, as the Prophet advises, Isa. 50.10. Where we have not the Faith of Evidence, yet at least to act the Faith of Adherence. And that's the first Grace which is exercised in this cleaving to God, to wit, the Grace of Faith.

The Second is the Grace of Love. This is another thing whereby we fasten upon God, and stick unto him, which accordingly is that which we should exercise and improve in ourselves towards him. It is said of the Soul of Jonathan, That it was knit unto the Soul of David, and that Jonathan loved him, 1 Sam. 18.1. as his own Soul. Love, it is of a knitting nature▪ and as it knits the Soul of one man to another, so it knits also proportionably the Soul of a man to God. Thus it did here with David, My soul cleaveth to thee; that is, is exceedingly affected towards thee. This is that which he was very full of, and expresses also in sundry places, his great love and affection towards God; for that it is that which is here signified unto us; not his affection simply, but his affection in its vehemency and intension.

It is that which not only he, but all others have very great cause for, to follow hard after God thus: First, from the amiableness which is in him, considered in himself. If Excellency doth invite love to be bestowed and fastened upon it, surely God cannot want love from us, who is most excellent in all perfections, who is the chiefest amongst ten thousand, as the Spouse proclaims of Christ, Cant. 5.10. And who is altogether lovely, in v. 16. If there be any which make any doubt of it, it is such as have not eyes to behold it, and to be made sensible of it. For in the Object itself there is enough to command their affection. The Lord, the Lord God, merciful and gracious, and longsuffering, and abundant in goodness and truth, as he is there set forth unto us by himself, in Exod. 34.6. Again, Wonderful, Counselor, The Mighty God, The Everlasting Father, The Prince of Peace, as he is there also described unto us in the Person of Christ, in Isa. 9.6. Whose Soul would not now cleave and follow after such an Object as this is, that has so much excellency in it?

But then secondly, From his love to us, and the great things which he hath done for us. This is another thing that calls for it from us. Love, it commands love again by way of requital; and so it does here. Seeing God has so loved us, there's all the reason we should love him again, who hath so greatly loved us. The Psalmist in the Verse before had told us, that God was his help, and because he was so, he would now love him. When we shall consider with ourselves, how much God has followed after us, we shall then also see, what cause we have to follow after him, and in the depth and sincerity of our hearts to cleave unto him, as David here does. And so much of the second thing implied here in this expression of cleaving, and that is fastening upon God.

The third and last is perseverance with him. Cleaving, it is a word of unseparableness, and does denote such a fastening upon any one, as not to remove and to be taken off from him. And this is further here considerable of us, as that which was eminent in David, and so also in every other Believer, My soul cleaveth to thee; that is, it doth so close with thee, as not to depart or go away from thee. There are many people in the world, which do sometimes make fair towards God, but they do not hold and stay by him, that backslide and fall away from him. As we read of sundry persons in the Gospel, which came to Christ, and made fair pretences of being his Followers, and yet in conclusion wholly forsook him; which followed after him, but did not follow hard after him; which closed with him, but did not cleave unto him. Yea but David here now in this passage, professes to do somewhat more; and so do all others which are of the same temper and disposition with him. Wherever there is Grace in sincerity, there will be Grace likewise in perseverance; and wherever there is a closing with God upon sound and right principles, there will be moreover a cleaving to him. But this is for the most part the difference betwixt the faithful and the men of the world, in regard of their carriage to God, which was sometime betwixt Orpah and Ruth, in regard of their carriage to Naomi, Ruth 1.14. Orpah kist her mother-in-law, but Ruth clave unto her. Even so is it here with the men of the world, they do as it were kiss God, but his people cleave unto him.

Now to quicken us so much the more to the practice of this present Duty, which is here in David 's example commended to our imitation; let us further consider this with ourselves, That there is nothing else which is indeed fitting for our Souls to cleave unto but God alone. As for the Creature, if we speak of that, there's no cleaving to it; and that (to trouble you with no more at this present time) especially upon a twofold Consideration:

• First, It is a matter of uncertainty.
• And secondly, It is a matter of danger.

First, It is a matter of uncertainty: It is such as will give us the slip, if we rest and rely upon it, and suffer our hearts to cleave unto it; and therefore the Scripture compares it to a broken-staff, and broken reeds, and a broken tooth, and the like; such things as whereof there is no confidence or assurance. Indeed it is so at all times whatsoever, even in the best times that are, when there's the greatest fullness of these things, and the greatest peace and tranquility, and security, for the enjoyment of them. What the Psalmist says in particular of man, which is the chiefest, is true of any other creature in the world besides; yea of all the creatures taken together, that surely in their very best estate, they are altogether vanity; there's no hold or certainty of them. Yea, but now, in such times as these are especially wherein we live; now they are vanity and uncertainty with a witness; whether we look upon them as times of sickness and bodily distemper, and so we are in danger of being taken away from them; or whether we look upon them as times of war and disturbance, and state-distemper, and so they are in danger of being taken away from us. Still in either of these respects, there's a vanity and uncertainty upon them: And in that regard no reason for our cleaving to them.

But secondly, As there is in it a great deal of uncertainty, so there is likewise a great deal of danger. It is a very hazardous thing, to have our hearts cleave to any of these things here below; for it provokes God to jealousy, and causes him either to take it away from us, or else to make it burdensome to us, when he once sees us inclining hereunto. No, we must cleave only to God himself.

Especially, If we speak of our Souls, as it is here expressed, My Soul cleaveth to thee. There's nothing sit for the Soul to cleave to, but he that made it, and he that can fill it, and satisfy it with that fullness which is in himself. God in goodness gives us a liberty to enjoy other things for the sweetening of our passage through the world, and likewise to bear moderate and well-ordered affections to them. But for this cleaving, it must be to none but himself; My soul cleaves to thee, and that (as we may take it) exclusively, to thee, and to thee alone. Whom have I in heaven but thee? And there is none on earth which I desire besides thee, &c. Psal. 73.26.

My soul cleaveth to thee] Besides the consideration of these words simply in themselves, we may (if we please) further look upon in them reference to the state and condition in which David now at present was. What was that? Why, as I told you before (and you must still be put in mind of it) of deprivation of the public Ordinances; he could not now enjoy them, being at a distance. Well, what does he now resolve on? Why, that his Soul in this condition, it shall now follow after God himself; My soul cleaveth, or followeth hard after thee. What do we learn from hence? Namely, thus much, That in the want of the outward Ordinances, and means of Grace to be dispensed unto us, it is best for us to betake ourselves to God, and to seek for succor and relief from him. Where God in mercy vouchsafe us the Ordinances, there let us not despise them, but make use of them, as means which in goodness he hath provided for us; where he restrains them, or keeps us from them, let us here by Faith have recourse to himself, who is able abundantly to supply them, and make them up to us, by his own Spirit and comfortable presence communicated to us; as he did to David at this time in the Wilderness; for which cause his Soul clave unto him. And so now I have done with the First General of the Text, which was David 's carriage to God, My soul, &c.

The Second is God's carriage to him; that we have expressed in these words, Thy right hand, &c. By the right hand of God, we are in one word to understand, his strengthening and confirming Grace; which is called his right hand, in regard of the powerfulness of it, and dexterity for the preserving of his people. This is that which (as David here signifies) is extended and stretched forth to this purpose, as to himself, so to all other Christians, who are kept by the power of God, through faith unto salvation, as the Apostle Peter tells us, in 1 Pet. 1.5. This upholding of God's right hand, thus explained, is often mentioned to us in Scripture, as Psal. 138.7. Thy right hand shall save me. And Psal. 139.10. Thy right hand shall hold me. And Cant. 2.6. His right hand doth embrace me. And many such places as these, all coming to this purpose, to show unto us God's Almighty Power and Grace in the supportment of his Servants.

This is seen, and does discover itself especially in two particulars:

• First, As to matter of Sin, upholds me that I fall not into that.
• Secondly, As to matter of Affliction, upholds me that I sink not under that.

First, As to matter of Sin, that I fall not into that; or if I fall into it, that I fall not from thee by it. This does the Grace of God for us; so keeps and preserves us, that temptations shall not prevail over us. He suffers his Servants sometimes so to slip, as may humble and abase them, but not as may destroy and undo them: He keeps them for the most part from notorious and Soul-wasting Sins, especially sins of Apostasy and Backsliding from him; these he keeps them from. That which David prays for to happen to himself, does God accomplish for the most part to his Servants, to keep them from presumptuous sins, that they may not have dominion over them, Psal. 19.13. He keeps them from impenitency, and despair, and absolute revolt from him, out of his love and goodness to them. As in particular he tells Peter, Luk. 22.31. Simon, Simon, Satan hath desired to have you, and to winnow you as wheat; but I have prayed for thee, that thy faith fail not. Though he was winnowed, yet his faith should not fail, he should stand sure at bottom for all this; and so shall others with him, in the midst of all the snares and temptations which are abroad in the world, which hypocrites and men of the world are for the most part surprised withal. God does still uphold his children, and so keeps them that they do not utterly miscarry and come to ruin, from those snares and temptations.

This is a point of great comfort and encouragement, if it be duly considered; and does assure us of the Saints perseverance and holding out to the end, which some persons call in question. Thy right hand upholds me, says David. How so? namely as to keep me from sin, and the extremities of it. My sheep (says Christ) shall never perish; neither shall any man pluck them out of my hand. My Father which gave them me is greater than all, and no man is able to pluck them out of my Fathers hand, Joh. 10.28, 29. If it were true (which some persuade us) that Believers might utterly fall away, and of the Children of God come to be the Children of the Devil, where were then this upholding which the Prophet David here speaks of?

Yet may not this be so taken by us as a ground and foundation to presumption or security in any whatsoever; neither will it be to those which have any true share or interest in it; for though God will with his right hand uphold those which are his Servants from total and absolute ruin and destruction, yet he may and oftentimes does in their neglectfulness suffer them to fall into some lesser miscarriages as may prove very grievous to them; as the Nurse sometimes makes the Child believe that she will let it fall to make it the more careful, to get faster hold, and to look the better to itself. Therefore let none make an use of presumption of such a Doctrine as this is before us. But so much for that, how God upholds us as to matter of Sin, that we fall not into that.

Secondly, As to matter of Affliction, that we sink not neither into that. God takes care that his Servants may not be over-whelm'd with over-much sorrow, as the Apostle Paul expresses it, 2 Cor. 2.7. Yea, where they are ready to be so, he here puts in his hand to help them, and keep them up. Thy right hand upholds me; that is, it upholds my spirit, and keeps my heart from fainting in me. As Peter when he walked upon the water and was ready to sink, Christ stretched forth his hand, and held him up; even so he does in a manner with others, whiles they are ready to be drowned and sunk in the sea of troubles and afflictions, then does his right hand uphold them, and they find and feel the power and efficacy of it in themselves to this purpose.

Especially in cases of Desertion, and God's with-drawing of himself from them, whiles he corrects and afflicts them with one hand, he does also uphold and support them with another, that they may not be discouraged in the saddest and darkest conditions which God's Children fall into; there is still a secret hand of comfort and assistance which does support and sustain them in them, so that they may not despair under them, Psal. 77.10.

And this serves to give us an account of their patience and strength in them, this satisfies us as to the courage of the Martyrs, and such holy men as they were in those heavy and fiery trials which they were exercised withal. What was that which carried them thorough them, and made them to endure them? Namely, This business in the Text, Thy right hand upholdeth me; whiles it was thus all the rage of their Adversaries and cruel Persecutors was too weak for them, and unable to prevail against them.

This may therefore farther also satisfy any others against such conditions as these are. There are many poor Christians which are ready almost to despair in themselves, Oh how shall I ever be able to grapple with so many evils which I am subject unto in the world? How shall I be able to suffer so much affliction, and to endure so much hardship for Christ without starting from him? For this, here is that which may quiet and support thy mind, His right hand upholdeth thee.

But why is the Power of God in his stablishing and assisting Grace expressed by the name of his right hand, here and in other places? We may conceive for three reasons especially.

First, As it is an hand of strength, the right hand is such, it has more strength than the other hand has. And so is it with the Grace of God: The right hand of the Lord hath the preeminence, as we find it twice there repeated, in Psal. 118.15, 16. hence also called a right hand of Power in others, Mat. 26.64. and Mark 14.62, &c.

Secondly, As it is a hand of readiness, it is more expedite and ready to be used than the other is, and therefore we express all expediteness by a word taken from hence, which we call dexterity. So is God's Grace where it puts forth itself, it is very ready and expediting, and he himself is ready presently to use it upon any occasion, for the good of his Servants.

Thirdly, As an hand of success. It is the right hand so, forasmuch as whatever it takes in hand prospers to it, and does infallibly obtain its effect. These and the like reasons may be given for this expression of the right hand.

Now these words, Thy right hand upholds me, may not only be looked upon by us singly, but also (if we will) in their coherence and connection with the words going before; and so indeed some Translations have it, which to make up the sense so much the fuller, do join the causal for with it, reading it thus, My soul cleaveth to thee, for thy right hand upholdeth me. According to which account we have a reason given us of David's inclinations and propensities towards God, together with his adherence to him, which is not so much from anything in himself, as from the Grace of the Spirit of God in him. And truly if we rightly consider it, this is the thing indeed. As the same David in another place, A good man though he fall yet shall he not be utterly cast down, for the Lord upholdeth him with his hand, Psal. 37.24. It is God's supportment which is the ground of the stability of the Saints, and their perseverance in goodness, to whom accordingly David does here justly give the honor and glory of it, and so should we also likewise do with him.

And further, learn to depend upon this Grace, and uphold by it, do not trust to anything in ourselves, or to our own standing, but lay hold on this hand to hold us up; as the Apostle Paul expresses it in Phil. 3.12. That I may apprehend that for which also I am apprehended of Christ Jesus. This is that which we must rest in. Look as the Nurse holds the Child with her hand, and the Child holds the Nurse with his, but the safety of the Child is not in its own hold but the Nurses; even so is it here, it is not our cleaving to God, but his upholding of us, Thou upholdest me by thy right hand.

A

• ACceptation of God, with reference to our services, Pag. 477.
• Acknowledgment of God's mercy, Pag. 10
  • Due for Blessings, Pag. 182, 183.
  • Of Sin, Pag. 264, to 267.
• Accountable, a Christian is so to himself for himself, Pag. 169, 170.
• Adherence unto God, Pag. 601, to 610.
• Adversity, see Song in the night.
• Afflictions preparative to great service, Pag. 211, 212.
  • See Depth.
• Appearance before God, double, and much desired, Pag. 129, to 136.
• Applications, wrong made by ill men, Pag. 142, &c.
• Assemblies, in public to be frequented, Pag. 152, &c.
  • Others to be taken thither, Pag. 153, &c.
• Awfulness, a good remedy against sinning, Pag. 41.
  • What it is, and which way to be exercised & attained, Pag. 42, to 48.

B

• Bed, remembering God there, see Remembering.
• Before, see Presence of Sin.
• Blessing God, what, and why, Pag. 564, to 569.
• Blessings deserve due acknowledgment. Pag. 182, &c.
• Blood-guiltiness, Pag. 416, to 423.
• Blood of Christ, Pag. 331, to 335.
• Boldness in Prayer, Pag. 7, 8.
• Broken Heart, Pag. 452, to 463.

C

• Call, a call requisite to a Place, or Office, Pag. 32, to 36.
• Call of God obliging to Duty, Pag. 35.
• Carried out after God in Soul, Pag. 600, &c.
• Church, see Zion.
  • What to pray for the Church, Pag. 466, &c.
• Civil state, Pag. 472, &c.
• Cleared, God to be cleared by us in his judging of us, Pag. 284, &c.
• Cleaving unto God, see Adherence.
• Comfort, which way carried on, Pag. 340, to 343.
• Commands of God are with power, and of great encouragement under affliction, Pag. 222, &c.
• Communing with self, where and how, Pag. 48, &c.
• Company sometimes a great advantage, Pag. 151.
• Confidence in self, evil, Pag. 426.
• Confession of sin, see Acknowledgment.
• Conscience, not easily shaken off, Pag. 272, &c.
  • Offended hard to please, Pag. 358, &c.
• Content within better than outward increase in worldly things, Pag. 86, &c.
• Conversion, Pag. 314, &c. and Pag. 412, &c.
• Countenance, or favor of God, the choicest good. Pag. 70, to 77.
• Creation-work to cleanse the Heart, Pag. 366, &c.

D

• Day, the time for action, in which God manifests proper Loving-kindness, Pag. 224, 225.
• Deceitfulness, Pag. 20, 21.
• Deep, see Depth.
• Dejection, how caused, Pag. 164, 165.
  • A miscarriage, Pag. 173, 174.
  • It is double, Pag. 193.
• Deprivation is aggravated from former fruition, Pag. 198, 199.
• Desire carried out after God in all things, Pag. 110, to 113, & 123, &c.
• Desiring, see Endeavouring.
• Depth, or deep, threefold, the lot of God's people, and why, Pag. 203, to 218.
• Discourse, how to become good, Pag. 428, to 431.
• Disposition, a gracious disposition, Pag. 183, 184.
• Distance from God, what, Pag. 531, 532.
• Distempers of Soul, see inward distempers.
  • Continued, Pag. 191, &c.
  • See recourse unto God.

E

• Early seeking God, what, Pag. 524, to 529
• Emptiness, Pag. 20, &c.
• Endeavouring must be joined to desiring, Pag. 197.
• Enlargement in distress, Pag. 11, to 15.
• Example, to be followed, to be given, Pag. 155.
• Experience supporting, Pag. 200, 201.

F

• Faith is the best remedy against trouble, Pag. 178, 179.
  • Of deliverance is double, Pag. 180, 181
  • Continued in sorest Desertions, Pag. 220, 221.
• Favor of God the most eligible good, Pag. 70, to 77, & 244, 245.
• Fearfulness of Saints, whence, Pag. 95.
• Filthiness of sin, Pag. 254, 255.
• Forgetting, in God as referring to his people, Pag. 233, to 236.
• Forgiveness, when God forgives one sin he forgives all, Pag. 358, 359.
  • It's very desirable, Pag. 241, to 244.
• Freedom of spirit, Pag. 398, to 402.

G

• Gladness, see Joy.
• Glory turned into shame Pag. 17.
• God, the God of righteousness, Pag. 2, 3.
  • See my God.
• Godliness, to be esteemed, Pag. 30, to 33.
  • It does not capacitate for places without God set men apart for them, Pag. 33, to 36.
  • It gives encouragement to hope for answer in Prayer, Pag. 38, 39.
• Good, worldly good satisfies worldly men, Pag. 67, 68.
• Grace, as to Nature, Author, &c. Pag. 306, to 313.
• Great men need caution and admonition, Pag. 15, to 18.

H

• Hearing twofold, Pag. 340, 341.
• Hearing, God's hearing of Prayer, Pag. 5, 6
• Heart clean, Pag. 361, to 366.
  • It being right makes services such, Pag. 479.
• Hands lift up in prayer, what, Pag. 569, 570.
• Help in trouble, see trouble.
  • Of God, Pag. 588, to 594.
• Hidden part, Pag. 311, to 314.
• Himself, see Accountable.
• Holy Spirit, Pag. 388, &c.
• Hope, a good remedy against trouble, Pag. 177, to 182.
• Houses best secured by God's dwelling in them, Pag. 101, 102.

I

• Jesus Christ, see Salvation by him.
• Impatience, for God's presence, Pag. 129.
  • How caused, Pag. 165, 166.
• Innocency defiled, Pag. 18.
• Interest of Saints in God, Pag. 145, 146.
• Inward distempers, Pag. 169.
• Joy and gladness belongs to Saints, 80, 81. In heart best, Pag. 83, 84.
  • In God's favor great, Pag. 89, to 92.
  • Spiritual, Pag. 337, to 339, 346, 347, 390, &c.
• Judgments spiritual, Pag. 377, &c.
• Justification, Pag. 357.
  • See washing from Sin.

K

• Knowing, is for instruction, conviction, and remembrance, Pag. 28, 29.

L

• Life, God the God of it, Pag. 228, 229.
  • Inferior to God's loving-kindness, Pag. 551, to 557.
• Living God, Pag. 126, to 129.
• Longings are in the soul as well as the body, Pag. 113, &c. 532, &c.
• Lord's-day, chief Holy-day, Pag. 160.
• Loving-kindness of God, Pag. 219, 551, to 560.
• Love of vanity, Pag. 22, 23.
• Lies sought after, Pag. 24, &c.

M

• Meditation on God, Pag. 582, &c.
• Melancholy no concomitant of Religion, Pag. 82.
• Memory very useful to Faith, Pag. 198, to 201.
• Mercy of God to be addrest unto in Prayer, Pag. 8, 9.
  • Attends God's Children when lowest, Pag. 219, 220.
  • See Pardoning.
• Mourning, where allowed to do it lawfully, we are subject to do it sinfully, Pag. 171, 172.
  • Of God's people, Pag. 237, 238.
• Multitude, sometimes a great advantage to go withal, Pag. 151.
• Murder▪ see Blood-guiltiness.
• My God, Emphatical, Pag. 189, 521, to 524.

N

• Name, praying in God's name, Pag. 572.
• Night, see Song in it.
• Night-watches to meditate in, see Meditation.

O

• Obedience, Pag. 445, 446.
• Oppression, Pag. 238, to 241.
• Ordinances to be prized, Pag. 156, 157, 480, &c.
  • When lost mourned for, Pag. 161.
  • Power that is in them, Pag. 538, to 546
• Original sin, Pag. 286, to 295.
  • The root of particular actual sins, Pag. 295, &c.

P

• Pardon of sin very desirable, Pag. 349, to 350.
• Pardoning mercy, Pag. 245, to 251.
• Peace broken hard to piece, Pag. 357, 358
• Praise and Thanksgiving, Pag. 159.
  • See Thanksgiving.
• Praising God, Pag. 425, to 427, 563, 574.
• Prayer, Pag. 569.
  • Proper for adversity, Pag. 227, 228.
• Preaching, see Teaching.
• Power in Ordinances, see Ordinances.
• Presence of God with his people, what and how dangerous to lose it, 380, to 388. see distance.
• Preservation of God special over his own people, Pag. 104. 105, 594, &c.
• Prosperity of others rejoiced in, Pag. 86.
• Purging, Typical & Ceremonial, Pag. 324
  • In the inward Grace, Pag. 326.
  • Antitype, or spiritual signification, Pag. 328.
• Pressing hard after God, what, Pag. 599, &c.

R

• Recourse to God is the safest way under distempers and sadness of spirit, Pag. 192, 193.
• Reconciliation, Pag. 329, &c.
• Reflexion upon self under evils, Pag. 167, 168.
• Religion, a man's glory, Pag. 19, 307, 308.
  • No Melancholy thing, Pag. 82.
  • See Grace.
• Rejoicing, see Joy, Pag. 594, 595.
• Remembering God, Pag. 575, to 587.
• Renewing. Pag. 373, &c.
• Repentance, Pag. 354, to 358.
• Reproach upon Saints, Pag. 137, to 141.
  • Sometimes grievous, Pag. 146, to 149.
  • A sort of murder, Pag. 149.
• Riches disquiet men, and break their sleep, Pag. 97, 98.
• Right, what, as a right spirit, Pag. 370, to 373.
• Righteousness▪ God the God of it, Pag. 2, 3
• Rock, attributed to God, Pag. 231.
  • Such an one he is to his people, Pag. 232.

S

• Sadness continued, why, Pag. 191, &c.
  • See Recourse to God.
• Sacrifices of God, Pag. 452, &c.
  • Of Righteousness, 33, to 60, 476, &c. Not desired of God, how, Pag. 439, to 451.
• Salvation is God and of God, Pag. 186, 187. To be seen in the Countenance, Pag. 187, 188, 423, to 425.
  • Only by Christ, Pag. 229, to 231, &c.
• Sanctification, see washing from sin, and heart clean.
• Sanctuary spiritual, Pag. 548, &c.
• Satisfaction, Pag. 572, &c.
• Sealed, how of God, Pag. 77.
• Secret of Grace, see hidden part.
• Security of Saints, Pag. 95, &c.
• Seeing power and glory in Ordinances, Pag. 543, &c.
• Seeking God, see early.
• Self-communing, Pag. 48, to 51.
• Sensible of distempers, Pag. 166, 167.
• Sight of sin humbling, Pag. 273.
• Sin, kinds and filthiness, 253, to 256. Presence of it, Pag. 267, to 270.
  • Against men is against God, Pag. 276.
  • Aggravated, Pag. 278, to 283.
  • To be particularized in repentance, Pag. 282, 283.
  • Of God's people, how offensive, 352, &c. Recorded till they repent, Pag. 352, &c.
• Sincerity, see Uprightness.
• Zion, Pag. 465, &c.
• Sleep, dangerous to them that are out of God's favor, Pag. 96, 97.
• Song in the night of adversity, Pag. 221, to 228.
• Soul, see carried out after God.
• Speaking well, see Thanksgiving.
• Spirit, what, Pag. 369, &c. 399.
• State, see civil state.
• Stability, a great blessing, Pag. 398, 399.
• Support of God sufficient for his people, Pag. 100.
• Strengthening Grace, Pag. 610, &c.

T

• Teaching, what, and which way, Pag. 403, to 412, &c.
• Tenderness of God's mercy, Pag. 246.
• Terror, with its cause, Pag. 344, 345.
• Thanksgiving, Pag. 428, to 439.
• Thirsting after God, Pag. 114, to 125, 532, &c.
• Trouble of spirit consistent with an interest in God, Pag. 194.
  • Help under it, whence, Pag. 195.
• Trust to be put in God, Pag. 61.

V

• Vanity, Pag. 20, 21.
  • Loved, Pag. 24, 25.
• Uprightness, Pag. 298, to 305.

W

• Washing from sin, Pag. 256, to 262.
• Wicked great men love vanity and lies, Pag. 20, 21.
• Will, good-will, or pleasure of God, Pag. 467.
• Wishing, see Endeavouring.
• Worldly good suits worldly men, 67, 68. & most pleases them, Pag. 88.