Choice and Practical Expositions on Four Select Psalms, Sermons on Psalm 63 · Sermon 7
SERMON VII.
PSALM LXIII. 8.
My Soul followeth hard after thee, thy right hand upholdeth me.
There is no better account can be given or taken of a true Christian, than by the frame and disposition of his Spirit, and the workings of his Soul towards God, especially in any extremity or distress, or affliction which is upon him. This is that which we may here take notice of in this Psalm in the Prophet David, in this condition in which he now was of Banishment into the Wilderness of Judah, wherein he does express a singular affection in him, and more than ordinary towards the Worship of God, and Communion with him, by longing and thirsting after him, by thinking and meditating upon him, by blessing and praising of him, and by glorying and rejoycing in him, and the advantage and benefit which he had from him. The latter of these, to wit his rejoycing in him, and the protection which he had from him, we spake to out of the seventh verse of this Psalm. There remains now one thing more which is his pressing forward and cleaving further to him in this eighth Verse which I have now at this time more particularly read unto you.
IN the Text it self we have two General Parts considerable of us:
First, Davids Carriage to God. And,
Secondly, Gods Carriage to him.
Davids Carriage to God, that is laid down in those words, My Soul followeth hard after thee. Gods Carriage to him, that is laid down in these, Thy right hand upholdeth me.
We begin with the First, viz. Davids 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 toucht 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 lookt 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 stomack 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 recompence 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 Pauls desire, who long'd 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 mixt 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 Davids condition now at this time, who was here at this present in the Wilderness, and (as we have formerly heard) restrain'd from the benefit of the publick 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 patern and example of David, who was the man after Gods 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 satisfie it self 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 publick 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 favour 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 her self 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 Gods 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 thy self 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 Gods temporary withdrawing and absenting of himself from the Soul; now the Soul has leisure in it self to meditate on its own wants, and that fulness 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 exprest 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 her self 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 Davids particular case (as we have heard) now at this time. And we learn an Observation from it, which is briefly this: That restraint from publick Dispensations is a means to quicken mens affections to them. The full stomack loaths 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 our selves 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 render'd by the Apostle in Ephes. 5.31. by foreign, 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, foreign. And 1 Cor. 7.35. That ye may cleave unto the Lord without separation, as some Interpreters translate it, foreign. 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, Ʋnion as the foundation of it. Secondly, Fastening as the progress of it. Thirdly, Perseverance as the accomplishment.
First, Ʋnion 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 joyn'd to him, and united, for so it is. There is a Spiritual and Mystical Union betwixt every Believer and God: He that is joyn'd to the Lord is one spirit, 1 Cor. 6.17. foreign.
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 Christs 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 Ʋnionis, 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 quicken'd 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 quicken'd and inform'd with the same Soul, wherewith the Head it self 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 our selves; 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 priviledg without it.
First, As the Root of Duty. No good which is spiritual can be perform'd 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, Ʋnite 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 vertue of that knot and tye unto him; so in like manner is it here also, whatever benefit or priviledg 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 Christs 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 vertue 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 vertue 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 every one 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 it self. 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 joyn 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 perform'd 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 it self to the whole work of Christianity in us, and is considerable not only (as we shewed 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 resolv'd 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 crys 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 Childrens 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 labour of the Olive-tree shall fail, and the fields shall yield no meat, &c. yet will I rejoyce 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 it self 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 Gods 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 joyn'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 intreated, 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 obtain'd 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 it self by, it will not lose it but will make its use of it; and so it may. As Benhadads servants they did observe what would come from Ahab as a ground of hope and encouragement, and they catcht hastily after that, as whereupon to ground their petition, 1 King. 22.23, 24.
Thirdly, Former Experience of Gods 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 counsel'd 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 receiv'd 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 our selves learn to do upon all occasions, we should cling upon God, and cleave unto him, and not suffer our selves 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 our selves 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, consider'd in himself. If Excellency doth invite love to be bestow'd and fasten'd 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 it self there is enough to command their affection. The Lord, the Lord God, merciful and gracious, and long-suffering, and abundant in goodness and truth, as he is there set forth unto us by himself, in Exod. 34.6. Again, Wonderful, Counsellor, 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 our selves, 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 our selves, 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 fulness of these things, and the greatest peace and tranquillity, 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 jealousie, and causes him either to take it away from us, or else to make it burdensom 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 exprest, 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 satisfie it with that fulness which is in himself. God in goodness gives us a liberty to enjoy other things for the sweetning 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 publick 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 dispens'd unto us, it is best for us to betake our selves 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 Gods carriage to him; that we have exprest 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 call'd 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 stretcht 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 Gods right hand, thus explain'd, 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 shew unto us Gods Almighty Power and Grace in the supportment of his Servants.
This is seen, and does discover it self 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 Apostasie 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 surpriz'd withal. God does still uphold his children, and so keeps them that they do not utterly miscarry and come to ruine, from those snares and temptations.
This is a point of great comfort and encouragement, if it be duly consider'd; 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 perswade 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 it self. 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 stretcht forth his hand, and held him up; even so he does in a manner with others, whiles they are ready to be drown'd 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 Gods 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 Gods 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 exercis'd 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 satisfie 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 exprest 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 preheminence, as we find it twice there repeated, in Psal. 118.15, 16. hence also call'd 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 Gods Grace where it puts forth it self, 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 connexion with the words going before; and so indeed some Translations have it, which to make up the sense so much the fuller, do joyn 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 Davids inclinations and propensities towards God, together with his adherence to him, which is not so much from any thing 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 Gods 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 honour 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 any thing in our selves, 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.
FINIS.