Choice and Practical Expositions on Four Select Psalms, Sermons on Psalm 42 · Sermon 7
SERMON VII.
PSALM XLII. 6.
O my God, my soul is cast down within me: therefore will I remember thee from the land of Jordan, and of the Hermonites, from the hill Missar.
There are two grand Principles in us, which being acted and exercised by us, are of singular use unto us, for the suppressing of all irregular and inordinate Affections; Reason and Religion: A clear and distinct Brain, and a gracious and sanctified Heart. The one consider'd as we are Men, the other as we are Christians. And both of these are improved here by David in the course of this present Scripture, for the correcting of his present distemper of consternation and dejection of mind, which was now upon him. For the former, he had chid himself out of it, from the Principles of Reason, Why art thou cast down, &c. Thou canst give no rational account at all of this disquietness in thee. For the latter, he had advised himself out of it, by provoking and exciting his Faith and Trust in God, Hope thou in God, &c. And now when all is done, as it is the manner of a poor weak and little Child, he lies down and cries to his Father, O my God, my soul is cast down, &c.
IN this present Verse before us, we have two General Parts observable of us:
First, David's Complaint or Representation of his sad Condition.
Secondly, The Course which is taken by him in this Condition.
His Complaint or Representation of his Condition, is exprest in those words, O my God, my soul is cast down in me.
The Course taken by him in it, in these, Therefore I will remember thee, &c.
Before we come to speak of these Parts distinctly by themselves, there is somewhat which we may take notice of in General from them; And that is the Continuation of David's Sadness and Distemper still upon him. He complain'd of it once before, When I remember these things, I pour out my soul in me, in Ver. 4. of this Psalm: And he had taken a course to free himself from it, in the improvement of his Reason, by way of self-rebuke and Expostulation; in the improvement of his Faith, by self-excitement and Exhortation; and yet all would not do, yet he is still the same man as ever he was before, and has the same disquieting upon him still, O my God, my soul is, &c. From whence we learn thus much, That dejection and distemper of Spirit, it is very hardly and difficultly removed and taken away; There where it once prevails, it is not easily cured. Thus it was with Job, and thus it was with Heman, and thus it was here with David in the Text.
The Grounds of it are divers: 1. From God. 2. From Satan. 3. And from men themselves.
First, From God: He in his Wisdom and holy Providence thinks it fitting and best in some cases to continue it still upon them; thereby the more to humble them, and to prepare them for those gracious ends which he intends towards them. He is a prudent and skilful Chyrurgion and Physitian, who will not withdraw the … sick and Plaister till the Cure be fully wrought upon the Patient; which might be a wrong and prejudice to him, as sometimes …oves to be. Unseasonable Comfort, it hath much danger and …d with it; and therefore does the Lord think good to deny it, as one that in all passages of Providence aims at the greatest welfare of his Children.
Secondly, From Satan: Who where he finds the people of God to be any thing out of frame and temper, endeavours all he can to keep them in that sad condition; he delights to add affliction to affliction, and uses all the means that may be for the continuing and increasing of it. And God suffers him sometimes thus far to prevail, and to have the better of them to this purpose.
Thirdly, From men themselves: There is a ground also for it from hence: The Servants of God, as well as others, they do not always take the right course for the expediting and freeing of themselves. They do many times too much give way to disquietness in themselves, and to the occasions of it. They do not sufficiently resist it, nor oppose it, nor set themselves against it; nay, now and then they do too much yeild to that which may increase it to them; which is by sin, and turning aside. Where there's guilt, there will be apt to be disquietness and dejection in one kind or other. For these and the like Considerations is this dejection and and distemper of mind not so easily removed.
This Observation may be useful to us in sundry respects: First, We should hence therefore not wonder or be offended at it whensoever we find it to be so, either in our selves or others; when we see men to lye long under distempers of this nature; for they are such as are not easily removed. We should not herein quarrel with the Means, the Ordinances, and Ministers, &c. but acknowledg and submit to the Will and Providence of God in this particular; and sometimes also reflect upon our selves as in some respects the Causes of it.
Secondly, We should take heed how we be rashly any Causes of sadness to any persons, of dejecting and casting them down in their Spirits; whether in our Ministry, or any other way; because it is not so easie a matter to raise them again. As we should take heed how we sooth men up, and flatter them into a groundless presumption; so on the other side, how we lay them low, and perplex them with a needless vexation. We should herein be very tender of the Consciences of Gods people, not laying too heavy burdens upon them, breaking the bruised reed, &c. For in such a case we may do more harm, than we can undo easily again.
Thirdly, Here's an Item to all persons, to be careful and exact in their carriage, from whence they may not provoke God to bring them into such sad conditions, which if they should once fall into, they would not find it so easie a matter to be recover'd from them. It is not safe to dally with Conscience, nor to play and trifle with sin, which is a great occasion of dejection of mind: Because when men are once afflicted and troubled in this respect, it is very difficult to rid themselves of it, as David himself here found for his own particular. But so much may be observed from these words considered in the General.
We come now closer to the Parts themselves: And first, of the former, to wit, Davids Representation of his sad Condition, O my God, my soul is cast down within me. Where that which he had before complain'd of to others, he now makes complaint of to God, as his best refuge and help. The Point from hence is this; That in all trouble and distemper of Spirit, the best and safest way is to have recourse to God himself. This we gather here from Davids Practice; he had used all means possibly else, and none would do, and at last he bethinks himself of this, which was the best of all, and which indeed should have been first thought of by him, which was to repair to God, by representing the sadness of his Estate and Condition unto him.
There are two things in dejection of Spirit, which may be look'd upon under a double notion: Either as matter of Corruption, or as matter of Affliction; either as a Cross, or as a Sin. And take it in which way ye▪ will, it is most proper to have recourse to God in it.
First, Take it as an Affliction: For so it is, and a great one, yea in its kind the greatest of all. By how much the mind is more excellent than the body, so is the trouble and grief of it more afflicting than of the outward man: Now for this it is best to go to God; in all distractions and perplexities of Spirit, and disquietings whatsoever, to make our complaints still to him.
First, Because it is he that can most afflict and torment the mind, and that does lay the greatest evil upon it. There's no such burden upon the Soul, as the wrath of God exprest against it. A wound or touch from him, it is almost unsupportable; nay it is so altogether, where he doth not administer some help with it. Now therefore it is most proper to go to him, as the Prophet Hosea seems to reason, in Hos. 6.…. Come and let us return unto the Lord, for he hath torn, and he will heal us; he hath smitten, and he will bind us up. It is God that disquiets the Soul, either mediately or immediately; either directly by himself, or by ordering of other things to do it. And so he is the fittest to take off this disquietness from it.
Secondly, It is he that made the Soul, and that knows all the turnings of it, as in Amos 4.13. He that createth the Spirit, and declareth unto man what is his thought. And in Zech. 12.1. Which formeth the spirit of man within him. Therefore is he fittest to settle all the commotions of Spirit; and it is fittest to go to him to do it. As when a Watch, or some such device, is out of frame, we commonly go to the Maker of it, to rectifie it, and to set it right again, as one that knows all the parts and pieces of it. Even so is it likewise with God himself to the Soul; he made it, and so can best recover it, and restore it to its former state and temper again. Thus as trouble of mind is an Affliction, it is the best course to go to God in it, and for it.
But secondly, Take it also as a Corruption, it is the best course likewise so. And this latter it sometimes is also; there's not only grief but sin in it, according as it may be order'd by us. And therefore David here chides himself for it as we have heard in the Verse before; and he here also complains of it to God. It is the Lord alone which can heal all our Spiritual distempers, and take away the swellings of them, that so we may go to him in such conditions. Alas! we are unable to conquer these things of our selves, neither our Afflictions, nor our Affections, neither trouble of mind as it is a cross, nor trouble of mind as it is a sin; no, but we must look a little higher for the removal of these distempers from us.
And accordingly (for the Use of this Point) let us be perswaded hereunto, let us not think to do things of our selves, and by any power of our own; neither the power of our own wit, nor the power of our own Grace. David (as I hinted before) had made trial of both. And yet was here fain at last to betake himself to God himself, for relief and succour of him; neither his Reason would do it, nor his Faith alone by it self. And therefore he raises himself higher, O God, my soul is cast down. In the multitude of my thoughts within me, thy comforts delight my soul, Psal. 94.19.
But then further, to make it more full, we must consider the sweet Relation which he goes to God in. It is not only God, but my God; so far forth as it was the Soul that was dejected, so it was God which was enough to be mention'd. But as it is my Soul, so it must be my God. We never go to God comfortably nor successfully but upon terms of interest and propriety, and so we do. Therefore the Servants of God are careful still of this in all their Applications to him. We may look upon this Expression in the conjunction of both words two manner of ways: First, Simply in it self; And secondly, Reflexively, as it is here used and improved by David.
First, Take it simply in it self. And so there is this in it, That trouble of spirit is consistent with interest in God; our Souls may be dejected and disquieted, and yet notwithstanding God our God still. This we gather here from this Conjunction, My God, my Soul is cast down. Thus we know it was with Christ our Head, Mat. 27.46. My God, my God, why hast thou forsaken me? Under a seeming state of Desertion, yet God is still his, and so likewise his Members. They, notwithstanding the Afflictions and Distempers which are upon them, are not excluded from interest in him.
There are two things especially which do give us a title to God, and make him ours; the one is his choosing and accepting of us; and the other is our taking and closing with him. Now it is not any Affliction or Dejection which does keep Gods Servants from either of these: He may love and embrace them, and they may trust and relie upon him even in such conditions.
Therefore it should serve to comfort and encourage Gods People in this particular. There are many who are ready to judg of their Relations according to their conditions, think when it is low with them that they have no interest at all in God; yea, but they should labour to conquer and to overcome such thoughts as these in themselves, and not easily give way to them. They should labour by a spirit of Faith to break through all discouragements, as Christ himself did before them, and as David here did who was a Type of Christ. Whatever else may happen unto them, they should not suffer this happy Relation to be taken away from them.
Indeed it is a difficult matter to joyn these two both together when it comes to the pinch; for a Soul which is very much dejected and cast down in it self, to be able to say, My God. But yet there is ground for it oftentimes in the thing it self, and which Faith in the vigor of it is sometimes strengthen'd to apprehend; which accordingly we should labour for and endeavour after; consider that it is not any outward thing here below can either make or spoil our Title in this respect. If we be willing to yield and to submit to God in a way of obedience to take him upon his own terms, and to close with him upon the same conditions as he has offer'd himself unto us; we may conclude, that he is still our God whatsoever here in the World is possible to befall us. And so amongst the rest, for dejection of spirit. That for the Expression consider'd simply.
Now also secondly, Take it reflexively, as here used and improved by David. As God was Davids God whiles he was in this dejected condition, so does David accordingly own him, and make use of him, and apply himself unto him under this Relation. He had said in the Text before, That he was the help of his Countenance and his God. And now here he takes these last words at the rebound, and eccho's to them, O my God, my soul is cast down. This shews us that we can no otherwise expect help and favour from him in such conditions, than as he is thus related to us, nor can we otherwise make complaints unto him.
The Reason of it is this, Because that otherwise he has not those Bowels and Affections towards us: What's that which makes Children to go with comfort and expectation to their Parents in any thing which is grievous to them? why, it is here, they have Bowels to them. To complain where there's no love or affection, it has little advantage or booty with it, and so it is here to God. For any to complain to him, and to have no relation to him, it is both uncomfortable and unprofitable; God will give no heed or regard to such complaints as those are. Thy soul is cast down within thee; yea, and so it may be still for any care which I have of thee. This will be the answer which God will give to such kind of persons as are either enemies or strangers to him. Oh but my God, this affects him, and works upon him, where it is spoken in truth and reality.
This Expression it has a double force and efficacy with it, both in reference to God to whom it is uttered, and in reference to David that utters it. In reference to God to whom it is utter'd, as working upon his Bowels to make him more compassionate. In reference to David that utters it, as working upon his spirit, to make him more confident and courageous.
The Use of all to our selves comes to a twofold Head, which is to be attended by us. The one is that we take care of the thing, and the other is that we take care of the improvement. First, See that God be our God, and then being so make use of him upon such occasions.
First, See that he be ours for the thing it self; make sure of that, as the ground and foundation of this Improvement. Where we have not the Relation it self, we cannot there make use of the Relation; it is a mockery rather than any thing else, and so to be esteemed of by us; where God is not our God in good earnest, we cannot there say, Our God, unto him, Therefore this is necessary as the very Basis and ground-work of all the rest to be premised by us. And this he is not only upon the common terms of Creation, but so far forth as reconciled in Christ; we may say, O God, meerly as we are Creatures, but we can say, My God, only as we are Christians.
That is, we can say it only truly and really, and in a right manner. Indeed it is an easie matter to say it in words and in outward profession; and it is that which many are ready to do. But to say it as having ground and authority to say it, it is a matter only of true Faith, and such as does suppose a compliance of the Soul with God, and obedience to him.
But secondly, As we are to take care of the Thing, so likewise of the Improvement of it. As it is a Priviledg to partake of this Relation, so it is a Duty likewise to make use of it, even to go to God upon the terms of this Relation, as David here does, O my God, my soul, &c.
And so now I have done with the first General Part of the Text, which is Davids Complaint, or Representation of his sad condition to God, O my God, my soul is cast down within me.
The second is the Course which is taken by him in this Condition, Therefore will I remember thee from the Land of Jordan, and of the Hermonites, from the Hill Missar. This latter clause of the Verse is differently rendred by different Interpreters. Some render it thus, Because I remember thee, &c. making it not a cure of his Dejection, but rather a cause and occasion, and so our old Translation carries it: Intimating thus much unto us, That David was troubled in himself, when he compared his present Condition with his former: His present when he was now under Banishment and Persecution; with his former when he was at home, and in the enjoyment of God in his Ordinances. It was very grievous and irksome to him to consider how it was with him then, and how it was now: When I remember thee from the Land of Jordan; that is, When I remember thee concerning the Land of Jordan, and the Mercies which therein I enjoy'd and partaked of from thee. The misery of present deprivations is aggravated from former fruitions: Those who have heretofore lived prosperously, and now come down from such a Condition, their grief is so much the more enlarged and increased upon them than otherwise it would be, not in Temporals only but in Spirituals, and especially in both together.
The Reason of it is this, Because the Mind hereby is made a great deal more tender and sensible of the evil than otherwise it would be. Constant Affliction it hardens, and through custom is made so much the more familiar and tolerable, and easie to be born. But now to have been in good case formerly, and to change into a worse, this is more provoking and tormenting, Felix miser maxime miser, he that has been happy, and is now miserable, he is the most miserable of all; and that so much the rather upon the account of his former happiness.
The Consideration of this Point should make us so much the more to prize such Blessings whiles we are partakers of them. Because when they are gone we shall prize them too late, and the remembrance of them will reflect disquietly upon us. We have toucht upon this Point heretofore; but there cannot be enough said to make us to be affected with these things, and to lay them to heart from that natural stupidity, which is upon us. And therefore having here again occasion we make mention of them, though but briefly touch them. So much for the first sence of the words, according to our old Translation, When, or, because I remember thee, &c.
The second is the Translation before us; not in the Causal sence, but in the Illative, Therefore will I remember thee, &c. where he signifies what course is taken by him in his present Dejection and Distemper of Spirit, for the relieving of himself in it, and freedom from it, and that is by remembring of God, and his Goodness in the Land of Jordan, &c.
Where by the way, first, we may here pertinently observe, That David does not rest himself in bare and idle Complaints, but adds industry and indeavour unto them, I will remember thee, &c. This is that which we must do likewise; so make our Complaints to God, of any thing which is amiss in us, as that we cast not all upon him, but do somewhat answerably our selves for our own Particulars. Indeed we must lay the main stress of all upon him; Trust not in our selves but in the living God. But our Endeavour must be joyn'd with our bemoanings and applications of our selves unto him, as it was here with David.
The Reason of it is this, Because God delights in the exercise and improvement of his Graces in us, which he hath given us for this purpose; yea, he doth sometimes also for this end afflict us, and suffer us to fall into extremities and perplexities of spirit, that he may quicken us in this particular. We therefore then close with these his ends, when it is thus with us.
This it meets with all such who are contrarily disposed: There is a certain laziness and sluggishness of spirit which is upon many persons, when their minds and hearts are out of frame, whether in matter of grief and sorrow, or in any other kind or occasion whatsoever, to rest themselves only in Complaints; and think that that's enough for them, and never stir either hand or foot (as we say) to free themselves from it; and hence it comes to pass that they still remain under the power of those distempers and indispositions which are upon them.
But what's the particular course and means which is here used by David? This we have expresly in the words of the Text, I will remember thee from the Land of Jordan, &c. Where there are two Particulars more. First, The Act it self, I will remember thee, Secondly, The Rise of this Act, or the ground and occasion of it, From the Land of Jordan, &c.
First, For the Act it self, I will remember thee. This is the course which David here takes for the freeing of himself from that present sadness which was upon him, Remembring of God. Christians, where they cannot live by Sense they must live by Memory: Where they feel not the actual impressions of Gods goodness and favour upon them, they must recall the former experiences of his loving kindness unto them. Thus does David here, and so likewise elsewhere, as Psal. 77.10. I said, this is mine infirmity, but I will remember the years of the right hand of the most High. And Psal. 63.6. When I remember thee upon my bed, and meditate on thee in the night-watches. And so the Church in her Affliction, The desire of our Soul is to thy Name, and to the remembrance of thee, Isa. 26.8.
We see in all cases whatsoever Men are apt to supply their outward senses by their fancies and memories; nay oftentimes even in evil it self, ye shall have many loose and carnal people where they are now deprived of the opportunities of their lusts and vanities, as to the exercise and actual enjoyment; yet the remembrance of them is pleasing to them, and they are ready to act them in speculation where they cannot act them in performance. Now it is that which does become Christians more especially in that which is good to supply such defects to themselves, where they are at present deprived of the Ordinances, and publick Administrations; as David now at this time was to remember and call to mind their former enjoyments and participations of them, and the goodness of God to them in them. In Banishment, in Imprisonment, in Sickness, and such restraints as these are, to remember God in them all, and the mercies they have formerly enjoy'd.
And not only simply to remember them, but to remember them also with some affection and delight, and as is reducible to practice. To remember those Truths and Doctrines, and Exhortations, and Instructions, and Promises which they have heretofore been made partakers of in such opportunities. And that we may do this the more expeditely, we must have these thing often in our thoughts. Memory it is a thing which is no further in our own power than the means which are conducing to it, and that is especially serious Meditation. Those things which we often think of, and rowl in our minds, we do more easily remember. And so here in these Spiritual matters, when God is often in our Thoughts, he is soon in our Memories. And when our Minds are much conversant about the Promises and Truths of Consolation, we have them then more readily at hand when we have greatest need and use of them, and have most occasion to draw them forth.
We may further in this Expression take notice of that great account and esteem which David had of God at this time, in that he says, I will remember thee. It shews that God was to David above all other Enjoyments besides. That is commonly Mens greatest treasure which is their greatest solace and comfort in Affliction, that in the thoughts whereof Men do most relieve and refresh themselves, when they are exercised with any trouble, that is of dearest account with them, and they prize it above any thing else; And now this (I say) was God to David, he was his relief and refreshment in his Affliction. As a man that has some potent Friend, he thinks of him, when he thinks of no-body else.
There were three things considerable especially in this of Davids remembring of God, which were a comfort and relief unto him:
First, The Excellencies in God, consider'd in himself.
Secondly, The Relation which himself had to God.
And thirdly, His former Experiences.
First, The Excellencies in God himself, I will remember thee; that is, I will consider what a kind of blessed person thou art in in thine own blessed Majesty, and thereby comfort my self. Certainly God in his Nature, and Attributes, and Name, hath a very comfortable impression with him; and so he had here to David, according to the several branches of his present Affliction. There were divers parts of Davids trouble, his solitariness, his persecution, his deprivation of the Assemblies of Gods people, his reproach, and the upbraidings of his Enemies: Now in each of these was the meditation of God sweet unto him, and the remembrance of him in his several Attributes.
As first, The Power of God, when we consider him in a condition of Danger, as now it was with him; he was ready to be swallowed up with his Enemies. This was apt to deject and cast him down; yea, but then he remembers God, who is Almighty and All-sufficient; and this comforts him, and raises him up again. The name of the Lord is a strong tower; the righteous run into it, and are safe, as Solomon tells us, Prov. 18.10. Thus David elsewhere improves it; as Psal. 56.3. What time I am afraid, I will trust in thee, And ver. 9. When I cry unto thee, mine enemies shall turn back; this I know, for God is for me. And so Psal. 118.6, 7. The Lord is on my side, I will not fear what man can do unto me. The Lord taketh my part with them that help me, &c.
Secondly, The Justice of God, when we consider him in a condition of Wrong: He was now scorn'd and contemn'd, and reproach'd and revil'd by his enemies; which ask'd him where his God was? Where is now thy God? Why, therefore does he remember God, as one that would plead his cause for him, and in time be avenged upon them.
Thirdly, The Omnipresence of God, when we consider him in a condition of solitariness: David was now alone in the Wilderness and upon the Mountains, deprived of the society of Gods people, and the publick Means: well, but in the mean time he remembers God; he thinks on him that fills all places, and who is every-where present with his people, even in the remotest Corners of the Earth. That man can never be solitary, who has God to bear him company. And this is the state and condition of Gods Servants, he is always present with them, more or less; not only by the common presence of his Essence, whereby he is present even in Hell it self, and with the Devils and damned Spirits, which are there; but moreover by the actual presence of his Grace, and favourable influence upon them, which is very comfortable to them. That's the first thing in this remembrance, viz. The Excellency in God himself.
The Second is the Relation which himself had to God, That he was (as is exprest in the words before) his God, I will remember thee, and remember thee so. To remember God only as a Stranger, and one whom we have no acquaintance withal, that cannot be so comfortable; but to remember him so as ours, this is the right remembrance indeed: When this goes before, and that truly, and upon good grounds, O my God, (as it does here in the Text), then, I will remember thee, follows very comfortably upon it.
Thirdly, His former Experiences; there's that also in it: I will remember how good thou hast been to me in times past, and from thence will comfort my self for the present. This is that which Christians should do upon all occasions:
First, They should observe and take notice of Gods dealings and passages to them, through the whole course of their lives.
And then secondly, they should call them to mind, and remember them as they have use of them, as that which will be very profitable for them.
And this brings us now to the Second Particular which is observable of us in this passage; to wit, Davids rise which he takes for this his remembrance; From the land of Jordan, and from the Hermonites, and from the hill Missar. By the Land of Jordan, we are to understand that part of the Country which was near the Heads of Jordan. By the Hermonites, that great Row of Hills which is generally call'd Hermon, Deut. 3.8. & Josh. 11.3. By the Hill Missar, the Name of an Hill not mentioned elsewhere in Scripture. Now from all these does David here profess, that he would remember God in his present condition.
Why would he do it from these? Namely, Because from these had been remarkable Testimonie of Gods Power and Providence towards his Church and People. When David should think upon Gods Goodness to his Servants in these places in former times, it was a great encouragement now to him, for his trust and reliance upon God in his present Affliction. Thus again in other places, as Psal. 77.11. I will remember the works of the Lord, surely I will remember thy wonders of old. Gods Goodness to the whole Church, it is matter of comfort to every Believer, and particular Member of the Church.
This is grounded upon Gods Unchangeableness, who is yesterday and to day and the same for ever: What he has been to his people in former times, he will be still unto them. He has the same· Power now, the same Goodness and Bowels that he had ever. His Love, it embraces and comprehends his Church in all Ages, and every person belonging unto it.
Therefore we should hence learn to improve such Arguments as these are to us. We should make use both of Personal Experiences and National, for the quickening and strengthening of our Faith in cases of dejection. Consider what God has done for Israel; and consider what God hath done for us, in our particulars, at such a time, in such a place, and upon such an occasion. There's very good use of such recallings and such remembrances as these are, whereby to support our Faith. Experiences being duly consider'd, are great helps to us in this particular.
This is the Priviledg and Advantage which ancient Christians have above others, That they have more of these: Others have comfort from Gods Attributes, and his Relation, and his Promises, &c. but these have comfort from Experiences, which are all these in facto esse, as being accomplished and reduced to practice, which are most convincing and satisfactory of all. The longer that any are acquainted with God, the more evidences and demonstrations have they of his Goodness to them, which they are able to improve and to make use of against another time, as David here does when his soul was cast down in him. This is the course which he takes for the relief and succour of himself, even by the recalling of Gods ancient Goodness both to himself and the rest of his People; Therefore I will remember thee from the land of Jordan, and of the Hermonites, and of the Hill Missar.
Again, we may observe here somewhat from the connexion of both clauses of the Text together; My soul is cast down, &c. therefore I will remember thee, &c. What from hence? namely, That present Afflictions do sometimes give an occasion to us to remember former Mercies. David, it may be, would never have thought of Jordan, and Hermon, and Missar, and the Mercies there anciently bestowed, if it had not been for this his present distress; now these bring those to his mind. When we once fall into conditions of sadness, we shall then be mindful of those blessings which heretofore we have enjoyed very unthankfully, or with little observance and taking notice of them.
The reason of it is this, Because Contraries do illustrate one another. Look as former Prosperity which is now past, makes present Affliction to be more discern'd: so present Affliction now felt, it makes former Prosperity to be more acknowledged.
This is a cause therefore, why God does sometimes so order it in his Providence: He brings his people into cases of dejection, that so from hence they may be more apprehensive of their former freedom, which they have not sufficiently regarded.
Now therefore should we here learn to prevent God in such dealings as these with us; Think of Mercies of our own accords, and do not provoke and necessitate God to take such a course as this is of minding us, and of remembring us of them, which will not at last be so pleasing to us. Acknowledgment of Gods Goodness to us, is then most kindly, when it comes of it self, and is not as it were extorted or forced from us.
I will remember, i. e. I will still remember thee. It is a continued act, which he would be frequent in, and constant to. So should we be our selves, &c. So much for that, and so also of the sixth Verse of this Psalm.