Choice and Practical Expositions on Four Select Psalms, Sermons on Psalm 42 · Sermon 8
SERMON VIII.
PSALM XLII. 7.
Deep calleth unto deep, at the noise of thy Water-spouts, all thy waves and thy billows are gone over me.
There is nothing more difficult and uncertain than the setling of a disquieted spirit; which after some expectations of composure yet recoyles and returns again, still as bad as it was ever before. An instance whereof we have here in the Example of David in this Scripture: He had exprest his grief in the fourth verse of this Psalm, When I remember these things, I pour out my Soul in me. He had expostulated with himself for it in the fift, Why art thou cast down, O my Soul? &c. He had again complain'd of it to God himself in the sixth, O my God, my Soul is cast down within me, &c. And now after all this, he returns to his Complainings again here in the seventh, Deep calleth unto deep, at the noise of thy Water-spouts, &c.
THe Text is a Figurative Description of the manifold Afflictions and Calamities which the Psalmist was exercised withal. In which (for orders sake) there are two things considerable of us.
First of all, The Condition which he was in simply consider'd.
Secondly, The Enlargement or Amplification of this his Condition. This Condition simply consider'd was, Depths. The Amplification of it was, that these were multiplied one upon the other, Deep calleth unto deep, &c.
We begin with the First, viz. The sad condition which David at present was in, namely the Deep. Now although this be spoken particularly here of David, yet we must know that it is incident to any other of Gods Servants besides. The People of God they are sometimes in the Depths. This is the Point which we may here observe and take notice of from this passage before us. It is that which we find them sometimes complaining of in Scripture, not only David, but divers others besides: David himself in sundry places, as Psal. 69.2. I sink in deep mire where there is no standing. I am come into deep waters, where the floods overflow me. So Psal. 130.1. Out of the depths have I cried unto thee, O Lord, &c. So Heman, Psal. 88.6. Thou hast layed me in the lowest pit, in darkness, in the deeps. Thy wrath lyeth hard upon me, and thou hast afflicted me with all thy waves. So the Prophet Jonah, Thou hadst cast me into the deep, in the midst of the seas, and the floods compast me about, all thy billows and thy waves passed over me, &c. in Jon. 2.3.
There's a Threefold Depth (for the better opening of this Point unto us) which the Saints and Servants of God are subject to here in this life. 1. The depth of Temptation. 2. The depth of Desertion. And 3. The depth of Affliction, and humane Calamities.
First, Of Temptation, as when they fall into any grievous or hainous sin. This it is a very great depth, and such as is ready almost to swallow them up. This was one of those depths which David himself did fall into: We know how long he lay under a sad and fearful Temptation in the matter of Ʋriah, and so also in numbering of the People, and upon other occasions; David was over head and ears (as we may so express it) in those sinful allurements. So Peter in the denial of his Master, and seconding it with Curses and Abjurations, he was plainly in the deep. And Paul when he had those buffetings of Satan, which was probably some foul Temptation; he was no other than swallowed up in the deep. There are foreign, The depths of Satan, as they are call'd in Revel. 2.24. And these are those Temptations to Sin, which he does administer and fasten upon the Soul. Sin it is a great depth, and may very properly have the name of a Depth attributed to it. This it is in these respects. First, In regard of the extent of it; It is of a large and infinite nature, so that a Man knows not where it will end: It is a bottomless pit, when a Man once gives way unto it, he shall never have done with it. As a Man that falls into some deep Well, he sinks down still further and further, and is a long while a-coming to the bottom. Even so is it with a Man which does yield to the Temptations of Sin, he proceeds still further and further, and never knows where or when he shall stop or cease from it.
Where (by the way) we may take notice of the vanity which is in many People in this Particular. It is the conceit and imagination of some Persons that they will only begin with Sin, but go no further, but stop as they please; such as these deceive themselves in so thinking: No, Sin and the Temptation to it is a Deep, so that a Man that falls from some high pinacle he may as well hope to stop before he comes to the ground, as a man that falls into any Sin may have hope to stop before he falls into another. Sin is a depth in regard of the extent of it, and the infinite nature which is considerable in it.
Secondly, In regard of the danger which it does expose a man to; it is a Depth so. As it is of an infinite nature so it is of a devouring nature, it carries a man into destruction it self, even to Hell, which is a very great deep, and the bottomless pit indeed. Look as those Swine which were possessed by the Devils in the Gospel, it is said of them, that they ran violently into the Sea, and were choak'd in the Deep, Mat. 5.13. Even so is it with such Persons oftentimes who are captivated to Sins, they run violently, even upon ruin it self, and are ready to be overthrown in that deep. The ways of Sin they do tend to everlasting ruin and destruction.
Thirdly, From the difficulty of recovery and freedom from it; Sin it is a depth also thus. A Man that sticks fast in the deep, he is not easily got out of it again, no more is a Man that is intangled with Sin. So what Solomon says of an Harlot, it is in a sence true of every sin besides, That it is a deep ditch. Why is an Harlot call'd a deep ditch? A ditch in regard of filthiness, and a deep ditch in regard of irrecoverableness; because those that are given over to those Sins, they do very hardly ever get riddance of them; even so may it be said of many others which are cherisht and indulged, they are a deep ditch in this Consideration. Thus have we seen the fitness of the resemblance in that Sin is compared to a depth.
But why now does God sometimes suffer his Servants to fall into these Depths? Surely for very good cause.
First, Sometimes to discover to them more fully the Corruption which is in them, that they may see the depth and bottom of their evil hearts, which has a great deal of fraudulency and falseness in it. The heart is deceitful above all things, and desperately wicked, who can know it? says the Prophet, Jer. 14.9. The Children of God would never know what corrupt Hearts they had in good earnest, if he did not sometimes suffer them to fall into such and such miscarriages. Deep here calls unto deep, as we may so express it; the depth of their sinful Actions to the depth of their sinful Natures, which those Actions spring from in them. Which though it be much subdued by Grace in those which are Regenerate, yet has enough in it to abase them, and lay them low in their own eyes, when they shall consider it and reflect upon it, as we shall see more anon.
Secondly, To make them more sensible of the depth of the Grace of Christ, foreign, These deep things of God, as the Scripture calls them, The depth of the riches both of the wisdom and goodness of God. This is more discover'd occasionally from these depths of Sin which Christians at any time fall into. Deep calls unto deep here also, the depth of sin and misery, to the depth of Free Grace and Mercy in Jesus Christ. Here we see how far we are engaged and beholding to him. The desperateness of the Disease shews the skill and love of the Physician in the curing of it. And this is that which God will have all sooner or later to be apprehensive of. He will have Christ to be Christ unto them, and of dear esteem and account; and therefore' he sometimes exercises them, by giving them up to the Temptations of Satan in the highest-degree, to work this in them. What effect this had upon Paul himself after his Conversion, the greatness of those Sins which he had sometimes been guilty of; it made him afterwards so much the more to admire the Free-Grace and Love of Christ, that God should have mercy upon such a wretch as he was, that was gone so far into the Deep, 1 Tim. 1.13. Who was before a Blasphemer and a Persecutor, and injurious, but I obtained mercy, &c. And the Grace of our Lord was exceeding abundant, with faith and love which is in Christ Jesus. He from hence takes more occasion to proclaim the Grace of Christ.
Thirdly, God suffers Christians sometimes to fall into these Depths for the warning and admonishing of one another. It is not for an example of Sin, but for a prevention of it. Profane and carnal Persons, when they see David slip into the depth, they themselves will therefore presumptuously and of their own accord leap into it; but this is not the proper use which is to be made of it, nor the end which God does intend in it. It is not to be a pattern of Sin, but to be an admonition and caution against it, that men should not be high-minded but fear. And that when they see such Persons as David falling into such deep enormities they should be so much the more wary of themselves, and of the occasions of them. This is the account of Gods Providence in them.
And then again over and above, to be patterns of Gods Goodness in their Recovery. As the Apostle Paul also makes it to be in the aforenamed Scripture, 1 Tim. 1.15, 16. Jesus Christ came into the world to save Sinners, of whom I am chief. Howbeit for this cause I obtained mercy, that in me first Christ Jesus might shew forth all long-suffering for a pattern to them which should hereafter believe on him to life everlasting. Gods goodness in the recovery of Paul, who was so great a Sinner, was a pattern of the like goodness to others, who should imbrace the conditions of the Gospel and Faith in Christ. And as it holds good as to Sinners before Conversion, so likewise as to Sinners after it. There's the same reason of both; there's a pattern of Gods goodness in either.
Fourthly and lastly, God does therefore sometimes suffer his Servants to fall into these depths of Temptation, to humble them, and keep them low in themselves. Spiritual miscarriages do sometimes prevent spiritual pride. There are few sins, but God had rather his Servants should be guilty of than this; and therefore to cure them, and to keep them from this, he suffers them to fall into others; as Physicians heal one Disease sometimes by casting into another. This was the ground again of Pauls Temptation, as himself gives an account of it▪ 2 Cor. 12.7. And lest I should be exalted above measure, through the abundance of the revelations, there was given unto me a thorn in the flesh, the messenger of Satan, to buffet me. Lest I should be exalted above measure. It is twice repeated, both in the beginning of the Verse and in the end of it, to lay the greater Emphasis upon it, and to point out to us the true cause and reason of it, which was the prevention of Pride in him. That he might not be exalted, he was dejected; and that he might not be lifted up in the hights, he was cast down into the depths. And so it falls out to be likewise with many other of Gods Servants besides.
The Use which we are to make of this point, is from hence to keep a narrow watch over our own hearts, and to take heed to our selves. Let him that thinketh he standeth, from henceforth take heed lest he fall; and lest he fall into depths. There's no man is secure from them, whosoever he be. Though it is true, God does usually, and for the most part, preserve his Servants from falling into notorious sins, such sins as may wound their Conscience, and may break their Peace, and may blemish their Profession: I say, he does usually in his Providence keep them from such; yet sometimes he does also for just causes suffer them to fall into them. And therefore let none trust to themselves in this particular; let none presume upon the power and strength of habitual Grace in themselves, or any measure of it; as thinking, that they are thereby safe against all manner of Temptations of this kind; for so they are not. They are not secure from the Temptation; for Satan will dare sometimes to venture upon them, even so far as these: Nor are they secure neither from being overcome with the Temptation; for God now and then does give them up to the power of Satan, so as to prevail upon them. Therefore (I say) let even the best of Gods Servants be herein wary and jealous of themselves.
And to prevent such evils as these in us, let us be careful to keep in good terms with God himself. That which is said of the snares of the Harlot, is true of other hainous sins; He that pleaseth God, shall not be taken in those snares, Eccles. 7.26. God never suffers his Children to fall into these depths of sin, and more notorious Temptations; but when they have first provoked his Majesty, by some unworthy steppings aside in somewhat else perhaps of a lesser and inferiour nature; omission and neglect of some duty, or voluntary commission of some sin, which they have made lighter of. When Christians make nothing of smaller sins, God suffers them to fall into greater, that so no sin indeed might be small unto them; because, that hereby Conscience is occasionally awaken'd to consider both of the grievous nature of sin it self, and the infiniteness of that Majesty which the least sin is committed against, which before it took no notice of. When men live fairly and civilly to the world, and escape grosser crimes, they are not commonly so sensible of the breach and transgression of Gods Law in lighter matters, and so fall into greater; one sin making way for another, both in the nature of thing it self, as also in regard of the Providence of God, and his usual way and manner of dispensation. But so much of the first Explication of the Depths which Gods Children fall into, viz. The Depths of Temptation.
The second is the Depth of Desertion, and the sense of Gods Wrath upon the Soul. This is a very great Depth; It is called sometimes the lowermost Hell, in Scripture, because it is a kind of representation even of Hell it self. And this is that which even the dearest of Gods Servants are now and then exercised withal, and which they fall into. David himself was much in this depth, especially after his great sins; That deep call'd to this deep, and was an occasion of it, as he complains in Psal. 51. of the broken Bones. So Heman, whom we mention'd before; and Job, they were both of them likewise in this deep.
This God is pleased to order for divers considerations likewise: As first, Herein to conform them to Christ, he was a Type of Christ in this particular, among others, as to his being in the deep of Desertion; for so Christ himself was, which made him to cry out as he did, My God, my God, why hast thou forsaken me? Mat. 27.46. Christ himself was for the time forsaken as it were of his Father; not in regard of Affection, for God never but loved Christ, nay, he now loved him most; nor yet in regard of Union, for there was never any separation of the Divine Nature from the Humane, after Conjunction; nor yet in regard of Unction, for he had always Grace in him. But this forsaking, it was a suspension of Vision, and the fruition of Gods comfortable presence, this was withdrawn from him; yea, he was not only deprived of all Joy and Happiness, but also he felt the Wrath and Fury of the Almighty, whose Arrows and Terrors were upon him. It pleased the Lord to bruise him, and to put him to grief, and to make his soul an offering for sin, Isa. 53.10. And Mat. 26.38. He complains that his soul was exceeding sorrowful, even unto the death; which shews, that he was in the very Gulf and Depth of Desertion. Now if it was thus with the Head, we cannot wonder that it should be so with the Members. If it was thus with the Natural Son, the Adopted Sons may be very well so likewise. And so they are even upon this Consideration (amongst the rest) out of conformity unto him.
Secondly, God brings his Children into those Depths, to keep them and prevent them from worse, even from those depths which we mentioned before, the depth of sin. To take off their hearts from the Creature, and all inordinate delights in them, which otherwise they would be sometimes carried to. He separates their Souls from sin, by separating himself for a time and season from their Souls. He plunges them in wrath, that they may not be overwhelmed with lust, and the overflowings of corruption.
Thirdly, To make them so much the more to long and pant after him. Those which are in a state of Desertion, they prize the love and favour of God so much the more, and the means that tend unto it. It makes them to delight in the Ordinances, and Ministry, and Means of Grace, which otherwise they would perhaps neglect. It makes them to rellish the Promises, and the sweet Word of God, which is now even as Honey to their Souls when it is administred to them. Thus David, whiles he was in this deep, we see here how he prizes the Sanctuary, and the enjoyment of Gods presence in it, My soul thirsteth for God, even for the living God. Oh when shall I come and appear before God! As we have heard out of the Verses before. God loves that his Ordinances and Worship should be of account and esteem with us. And this they come to be occasionally from such conditions as these are of spiritual desertion.
Fourthly and lastly, To prepare for greater comfort and enlargement of heart. Gods Children, when they have been in the deep of Desertion, they are more fitted for the height of Assurance, and the comfortable light of Gods Countenance shining upon them, To comprehend with all Saints what is the breadth and length, and depth, and height, and to know the love of Christ, which passeth knowledg. There's a depth of Favour as well as a depth of Wrath, and this deep calls unto that; so that Gods People when they have felt the one do through his Goodness the more partake of the other. For these and the like Considerations does God suffer them to fall into this depth amongst the rest.
Therefore this should teach us rightly to understand Gods dealings in this Particular, that so we may not conceive hardly or rashly of the Servants of God as we are apt and ready to do, when we see them in such cases as these are, even to add affliction to affliction by our heavy and uncharitable Censures, concluding them to be therefore none of Gods Servants, because it is thus with them. This we may not do, lest we offend against the generation of Gods Children. We see here that even David himself a man after Gods own heart, he was in this condition, which he seems to complain of, when he says, That deep calls unto deep, and Gods waves past over his Soul. Therefore we may not judg harshly of such, so as from hence to exclude them out of the number of Gods Servants, for we shall judg amiss in so doing, and also contrarily even to Truth it self.
Yea perhaps shall hereby bring our selves into the like sad conditions, which is another reason that may be added to the former, Why God sometimes exercises some of his Children after this manner? It is hereby to make them the more tender-hearted and compassionate to others which are their Brethren. As it is said of Christ, That he therefore suffer'd being tempted that he might be so much the readier to succour those which were tempted. That he might be a merciful and faithful High-Priest, that he might foreign, have compassion on those which were out of the way, and reasonably bear with them. So is it also with the Members of Christ; God brings them now and then into the depths, thereby to make them the more tender-hearted towards others, which are in them before their eyes. For God delights in the sweet Affections of his Servants one to another: And forasmuch as they are all Members of one and the same Body, he would have them accordingly to be affected to each other, in simpathy and follow-feeling of each others infirmities; where he spies this at any time to be wanting and defective in them, he usually takes such a course as this for the helping of it in them. Where Christians are too prone to censure their Brethren for Desertion, he does then oftentimes take an occasion to afflict them with the same cases and conditions themselves.
Again, As this Observation before us, should keep Christians from rash censure of others, so also of themselves in such cases. It is that which the Servants of God are also apt now and then unto. To think that they are forsaken absolutely, when they are forsaken in outward appearance; and to think that they are none of his Children, because he suspends his comfort and countenance from them: This they may not do, because as in the former they wrong others, so in this they wrong themselves, which is the greatest wrong of all, and such as is no way allowable or justifiable in them. We may not confine the work of Grace to the work of Comfort, so as to conclude there is none of the one without the other. Indeed there can be never true Comfort where there is not true Grace, but yet there may be true Grace where there is not always that sense of Comfort; yea where there is rather the sense of the contrary, even in a troubled and dejected Spirit, as the case was now here with David, when he said, His soul was cast down in him.
Therefore the Servants of God should here raise and rouse up themselves as much as they can out of these depths, and learn to live by faith, rather than sight. And though Comfort be a very pleasing thing, yet to prize Grace rather than Comfort, which of the two is to be counted the better, and the ground of the other. The neglect whereof is the cause why God sometimes deprives them of it, because they had rather have sight and sense whereby they are refresht themselves, than Faith and Grace whereby they honour him.
And so much also of the second Explication of the Depths of the Servants of God, the depths of Desertion.
The Third is the Depths of Affliction and Human Calamities; that is, those Crosses and Troubles which the life of man is exposed unto here in this world. These are such as Gods Servants sometimes fall into in the highest degree, and so are said in this sense to be in the Depths, because they do drown and swallow up the Soul, and environ it, and compass it about with continual deep dangers. David he had his share in these Depths as well as the rest, and whereof he here complains; and so have divers others of Gods Servants had in former times, and still have and will have to the Worlds end.
This God will have to be for sundry Considerations likwise: As,
First, Hereby to work out of them great Corruptions. One deep here still calls to another; the depth of Sin calls to the depth of Afflictions. Sometimes great Graces have great weaknesses with them, and great Afflictions work out those weaknesses through Gods blessing, when nothing else will. Security and worldliness, and spiritual pride, and such things as these they are not easily wrought out of the Soul: Strong Humours must have strong Physick to work them out; and such are these depths of Afflictions, they are strong and violent means, but they have a very good issue and effect, which in Gods Providence follows upon them: And for which cause it pleases God to send them, and to inflict them upon his Servants. This is still Gods great care to look after the main in his Children, and to take care of that which is the good of their Souls. And although we many times prefer Iniquity before Affliction, yet he does not. He had rather his Children should go to Heaven maimed, than go to Hell with all their limbs. Where great Afflictions are necessary for the freeing from great Corruptions, they shall be sure there not to want, or be without great Afflictions.
Secondly, Hereby to fit them for great service. These waters that go over them, liquor them, and season them, and prepare them for some special work and imployment, which God calls them unto. Men of great usefulness they are oftentimes of great exercise in this Particular. Paul because he was a chosen vessel, he must be a broken vessel; broken with affliction, that he might not be broken and laid aside as unprofitable and unfit for use. This is that which is ordinary, and which we may take notice of in common observation, as which is usual so to be.
If we shall ask, How this comes about? what influence great Afflictions have upon Mens spirits as to great service? I answer, sundry ways.
First, As it does take off that softness and mollities, which is commonly upon mens minds. He that will be a good Soldier of Jesus Christ he must endure hardness, says the Apostle, 2 Tim. 2.3. So is it with him who will be a Soldier of Christ, he will fight under his Banner, and be serviceable indeed to him, he must endure hardness; because he is likely to meet with resistance and opposition in such works as those are. Now great Afflictions they harden Men, and that in the best sense; they breed a gracious softness, a meekness and tenderness of spirit, but they take away a carnal softness, a delicateness and spirit of ease: And because they do so, they do thereby fit for great imployment. There's none which do God more service than such persons as are fullest of self-denial. And thus it is with such as these; and God does hereby inure them, and train them up to such a temper as this.
Secondly, Afflictions prepare Men for service, so far forth as they do scoure away Corruption, (which we spake of before.) A Man which is under the power and dominion of any great lusts he can never do God any great work, because his lusts still stand in his way as such which must be first satisfied. But now these Afflictions purging away, these prepare for this, and help to the discharge of it.
Thirdly, Afflictions prepare for service so far forth, as they do exercise Grace, and by the exercising of it, strengthen it; Grace by how much more it is in exercise, the fitter it is for imployment; and by how much it is under Affliction, so much the more is it under exercise and use, and fit for the Masters service. That's a second account of this Point, Why God brings his Servants sometimes into deep Afflictions, that namely from thence he may make them fitter for greater service which he calls them unto.
Thirdly, That he may moderate to them greater Comforts. The Children of God have sometimes need of great Afflictions, thereby to keep them in awe, and to prevent a wantonness and luxuriousness of spirit in them which in some cases is apt to creep upon them; that they may not be too much transported and carried away in themselves, but may enjoy their Comforts with greater sobriety; that they may be both more humble in themselves, and more composed in their carriage to others.
Fourthly, For the advancement of Gods Power in their greatest extremities. This is the account which the Apostle Paul gives of that great trouble which came to him in Asia, 2 Cor. 1.8, 9. We were press'd (says he) out of measure above strength, insomuch that we despaired even of life, and had the sentence of death in our selves. Why, for what reason? That we should not trust in our selves but in God which raiseth from the dead. When Men are brought into great extremity, wherein there is nothing can help them, but only God himself; this will make them so much the more to trust in God, and not in themselves: This is the effect will follow upon it, in Gods blessing of it.
Lastly, God does bring his Servants into these Depths whereof we now speak, that so hereby he may the better shew them, and discover them both to others and to themselves, for the exercise and trial of the several Graces of his Spirit in them, or the want of those Graces in them. There's no Man knows his own heart till he falls into such Conditions as these are, neither as to the badness of it, nor the goodness of it; neither how much Corruption is in it, nor how much Grace.
For Corruption he knows not that, till it be stir'd up by such an occasion. There are many which go for very calm and patient Creatures till God trys them by such kind of Providences as these are▪ Who would have thought that Jonah should have been such a pettish piece as he was, till God tried him by bringing him into the Depths; and so it is with many others: God occasionally from hence shews that Pride and Impatiency which is in them, which otherwise would be altogether secret and unknown unto them.
And so for Grace likewise, he takes an occasion from hence to discover this also both to themselves and others. There's many would never have known what they had been able through Gods Grace to endure, if God had not taken this course with them; no nor others for them. Ye have heard of the Patience of Job, says the Apostle, Jam. 5.11. Who would ever have heard of his Patience, if they had not heard of his Afflictions as the trials of that Patience in him? God did hereby even convince and confute Satan himself, so that he had nothing to say against him. The Lord does hereby manifest the reality and power which is in Religion, that it is not a fancy or notion, but has some reality and strength in it, when it does produce such noble effects, so as not only to endure light Afflictions but great ones, without sinking under them. Thus we see for what cause God does bring his Servants into these depths of Affliction.
Well, seeing this is so, this should then first of all teach us not to think strange of the fiery trial. We should not much wonder at it, as being that which is usual and ordinary with the Lord so to dispose; as we have an example here in the Prophet David. This is one great trouble in our Afflictions, when we think them solitary and unusual, See if there were any sorrow like my sorrow? This is that which we are apt oftentimes to think, if we be afflicted, that there was never any afflicted like us. Now we should take notice of the contrary, Gods Servants have been in depths of Affliction in all times and ages of the World.
Therefore again Secondly, We should also take heed of singing a requiem to our Souls. Take heed of security and carnal confidence in any outward▪ thing whatsoever we enjoy, whether Health or Wealth, or Friends, or any such thing. Those who are in the hight of these Comforts for the present, they may be very soon in the contrary depths, and extream deprivations of them; that so we may still in an holy meekness, and humbly relying and depending upon God for the continuance of these things unto us, as long as himself pleases, who hath them alone in his own power.
Thirdly, Here's also matter of Thankfulness to those who are at present out of these Depths. Forasmuch as God is pleased sometimes to bring some of his Servants into such conditions; what a mercy is it for any to be freed and exempted from them! We should here wonderfully adore Gods Distinguishing Providence to this purpose, whereof we are able to give no other account than his own free Grace and good-will, why God should exercise some of his Children with very great and sore Afflictions, and in the mean time let others of them escape; this is a thing which we cannot understand, nor know not what to make of it. It is a depth it self. But such as we are to observe and to take notice of; and the more that we have a share in the mercy, the more to be sensible of Gods Goodness and favour it self to us in it.
And further, here's matter of Patience in any smaller or lighter Afflictions, which at any times we are subject unto and exercis'd withal. There is a great piece of softness and tenderness upon many People, which makes them full of murmuring and repining under the least cross whatsoever it is; they cannot endure any trouble upon them though it be never so small; the easiest and gentlest correction makes them impatient. Now such as these for the better cure of this infirmity and distemper in themselves, should consider how it is with many others which are in far worse condition than themselves are. Those that startle at these sprinklings of Affliction, let them think of others floods and billows, and waves that daily pass over them. Those that shrink at their own wadings, let them but think of others depths, and the sad and lamentable extremities which are accomplisht in their Brethren in the World.
And so now I have done with the first General Part of the Text, which is Davids Condition simply consider'd in it self; and that is depths of Temptation, of Desertion, of Affliction.
The Second is the Enlargement or Amplification of this his Condition; and that is, that they encreased upon him; Deep calleth unto deep; that is, one evil is inviting of another. In which passage for the better illustrating and clearing of it to us, there are three Particulars especially considerable of us. First, The variety of Evils, one evil to another. Secondly, The Conjunction of Evils, one evil with another. Thirdly, The Connexion of Evils, or dependence and mutual reference, one evil upon another.
First, Here's the Variety or Plurality of Evils, one evil to another; Deep calls unto deep, that is, an evil in one kind to an evil in another. The Saints and Servants of God are not exercised with troubles only of one kind but of divers and sundry sorts. The floods and waves, &c. Troubles of Body, and troubles of Mind, and troubles of Estate; troubles of the inward man, and troubles of the outward: There are variety of troubles upon them; Many are the troubles of the righteous, Psal. 34.19. And 2 Pet. 1.6. For a season if need be ye are in heaviness through manifold Temptations. And the Apostle Paul of himself and of the rest of his Brethren, 2 Cor. 7.5. We were troubled (says he) on every side; without were fightings, within were fears. There's within, and without.
The ground hereof is this; Because there are many occasions, we have many sins and many lusts, and many evil ways whereby we provoke Gods Justice against us, and therefore we cannot wonder that there should be many evils and afflictions to answer them: whiles we multiply our Transgressions, it cannot be strange that God should multiply his punishments and corrections of us; whiles Sin calls to Sin, Judgment may well call to Judgment suitably to it.
Therefore we should make account of it, and prepare for such things as these are. We are ready sometimes to think that when one evil or trouble is over, there's no more behind; as Agag sometimes said, The bitterness of death is past: but sometimes it proves otherwise; God has treasures of Wrath as well as treasures of Mercy. And as he has more Blessings than one for those that fear, so he has likewise more Judgments than one for those that sin against him.
Yea now and then not only for his Enemies, but for his dearest Children he hath many ways whereby to exercise them, which should teach them to get many Graces whereby to be able to bear them, Faith and Patience, and Humility, and Self-denial, and the like. As Affliction calls to Affliction, so should Grace also call to Grace. That's the first, the variety of Evils.
Secondly, Here's also the Conjunction of Evils, one evil with another. Men may have many Troubles sometimes successivefully, one Trouble after another, so that when one's gone, another may come in the room of it; but to have many Troubles together, this is a greater aggravation; and this is here signified in this Expression in the Text. It is not as it is in a Channel, where the water runs and lessens in running, but as when divers waters meet together, and so make the flood so much the greater. This is the case oftentimes with Gods Servants, like Job's Messengers, one still following upon the other, and all still abiding and continuing with him. Outward Troubles and inward both at once, as it was in Paul's Tempest, Where two Seas met, and the Ship broken with the violence of the waves, Act. 27.41. Thus was the condition here of David, He breaketh me with breach upon breach. He runneth upon me like a Giant, says Job, 16.14.
This God is pleased likewise to do upon very good Consideration, as namely hereby thoroughly to purge his Servants of those Corruptions which are in them. Strong and tuff Humors must have strong Physick to carry them away; and if one Potion will not do it, the Physician commonly adds another to the former, thereby to make it so much the more effectual: even so does God with his Patients.
Therefore let us not in this case murmur and except against the course of our Physician, but rather search into our own hearts, and observe how all stands there. We are apt to think that to be too much which God does not think so; there's a necessity for it, or else God would not take such a way as this with us. He does not afflict willingly, nor grieve the children of men, Lam. 3.33. Wee pull as it were Corrections down from him, and force him to add Judgment to Judgment, from that stubbornness and perverseness, and incorrigibleness which is many times upon us.
Thirdly, Here is also the Connexion or Dependence of one Evil upon another; Deep calls to deep; that is, one Calamity invites another, to signifie thus much to us, That where God begins he will make an end. If I whet my glittering Sword, and my hand take hold on judgment, then so and so, Deut. 32.41. God is oftentimes a great while a-beginning, he proceeds but very slowly to Judgments as to the first undertakings of it; but when his hand is once in, he then goes on, till he hath fully accomplished it. Look as on the other side Mercy calls to Mercy, and where God has begun to be gracious, he delights to perfect his work unto us; even so here does Judgment call again to Judgment; and where he takes men once to task, he will there proceed in the punishment of them.
The Consideration of this Point may be thus far useful to us. First, To teach us wariness, and strictness, and exactness of Conversation before God, that we come not within the reach of his Correction, nor in the least manner provoke him against us; for if we do we know not where we shall stay. As when we once begin to sin, we know not when we shall have done sinning; one Sin calls to another, as I shewed before. So when we once begin to suffer, we know not when we shall have done suffering: One Affliction here calls to another, and invites to the consummation of it.
Secondly, It should teach us to tremble at the very shakings of the Rod, and the beginnings of Judgment at any time towards us, and meet God presently by speedy Repentance: As Moses to Aaron, Go quickly with thy censer, &c. for the Plague is begun, Numb. 16.46. So should we do in these cases. For this and this alone is able to stop it. There's nothing but serious Repentance, and Amendment, and Conversion to God which will put a stop to the proceedings of Wrath and Judgment there where it is begun.
Therefore let not us be wanting to our selves in such means as these are, nor in the repetitions and multiplications of them; but as Deep calls unto deep, so let Prayer unto Prayer, and Faith unto Faith, and one Grace to the exercise of another. If we cannot prevail with God it may be the first time, yet we may the second; or if not then, the third. Therefore let us never be weary of importuning him, and following him with our Desires time after time, when we would take off any Affliction from us, or would procure any Blessing to our selves; let us never give over, as the Widdow with the unjust Judg, and as the Canaanitish Woman with Christ in the Gospel. Follow him perpetually. Out of the Depths have I cried unto thee; says David, Psalm 130.1.
And as in our own cases and conditions, so moreover likewise in the case of the Church. That which was here the Condition of David at this time for his own particular person, it happens sometimes to be the condition of the whole Church of God in general, or at least some eminent parts of it; that Deep calls unto deep, that they are in great extremity and affliction, as it was in Esthers time, and in Nehemiahs time, &c. Nehem. 1.3. Now what should be done in this case? Why, even to follow God with all importunity. Ye which are the Lords Remembrancers keep not silence, and give him no rest till he has establisht and made Jerusalem the joy of the whole Earth; as the Prophet advises in Isa. 62.67. The depth of the Churches misery should call for the depth of our solicitations and earnestness for it.
This that we may do the better, it concerns us to labour for a deep sence of the Churches condition in our own hearts, which may make way for this in us; and without which it will not be in us. Our Prayers must come from the very bottom of our hearts. They must not be slight and perfunctory, and superficial in us. They must have a deep rise, and original in us, and then consequently they will have an answerable effect. And depth will call unto depth, the depth of Grace and Faith, and zeal, and importunity on our part will call for the depth of pity and compassion, and mercy, and activity on Gods.
So much for that, and so also for this whole seventh Verse of this Psalm, Deep calleth unto deep, at the noise of thy Waterspouts, all thy waves and thy billows are gone over me.