One Hundred Select Sermons, Old Testament · Sermon 22
SERMON XXII.
Pſal. 94.19.
In the Multitude of my Thoughts within me, thy Comforts delight my Soul.
The Bleſſed and Holy man David as he was a man of manifold Afflictions, which he was exerciſed, and tryed withal, ſo alſo of manifold Comforts and Conſolations in thoſe Afflictions, as He had deep calling unto deep in regard of his Troubles, ſo he had Height alſo calling upon Height in regard of his Inlargement. The latter is that which we have now at this time before us.
IN this preſent Verſe before us, we have two General Parts, eſpecially obſervable of us, Firſt, The Malady. And Secondly the Remedy. The Malady, that we have in theſe words. In the multitude of my Thoughts within me. The Remedy, that we have in theſe words, Thy Comforts delight my Soul.
We begin in order with the firſt, viz. The Malady. In the Multitude of my thoughts within me, wherein again we have theſe four following particulars.
Firſt, The Grief it ſelf, and that is, Thoughts.
Secondly, The Amplification of this grief, and that is Multiplicity, a Multitude of thoughts.
Thirdly, The Subject, or (if ye will) the occaſion of it, and that is David Himſelf, My Thoughts.
Laſtly, The intimacy or cloſeneſs of it, and that is, within me.
For the firſt, The grief or evil it ſelf, which did afflict and trouble at this time, it is expreſt to be thoughts, Cogitationes meae. Thoughts conſidered ſimply in themſelves do not contain any matter of grief or evil, they are the proper and natural iſſue, and emanations of the Soul which come from it with a great deal of eaſineſs, and with a great deal delight, but it is the exorbitancy and irregularity of them which is here intended, when they do not proceed evenly and fairly, as they ought to do but with ſome kind of interruption; And ſo the word which is here uſed in the Text ſeems to import; the Hebrew Sagnaphim carrying an affinity with Segnaphim, which is derived from a root that ſignifies properly a bough. Now we know that in a bough there are two things eſpecially conſiderable, as pertinent to our preſent purpoſe. Firſt, there's the perplexity of it. And Secondly, there's the agitation. Boughes they uſually catch, and intangle one in another, and boughes they are eaſily ſhaken, and moved up and down by the wind. If there be never ſo little Air or breath that is any time ſtirring abroad, the boughes they doe preſently diſcover it, and are made ſenſible of it. So that this expreſſion does ſerve very well to intimate and ſet forth unto us the perplexity and inconſtancy of Thoughts, which David was now troubled withal, and whereof he now complains, as grievous and offenſive to him. They were not thoughts in any conſideration but thoughts of diſtraction, ſuch thoughts as did bring ſome grief and trouble with them. This the Septuagint Tranſlates it were ſo fully apprehenſive of, as that they quite leave out thoughts, and render it onelyonly by griefs, foreign. According to the multitude of my ſorrows. But it is more full and agreeable to the word to put them both together, my grievous and ſorrowful thoughts, ſuch thoughts as in regard of the carriage, and ordering of them do bring grief and ſorrow with them.
And here we may by the way obſerve thus much, That God need not go far to puniſh and afflict men when he pleaſes; He can do it even with their own thoughts no more but ſo. He can gather a Rod of theſe boughes, and make a ſcourge of theſe twiſtings wherewith to laſh them, and that to purpoſe. If He does but raiſe a Tempeſt in the mind, and cauſe theſe thoughts to bluſter and buſtle one with another there will be trouble and affliction enough, though there were nothing beſides. It is no matter whether there be any ground or occaſion for it nor in the things themſelves; It is enough that there be ſo but in the conceit and apprehenſion. God can ſo improve a fancy a meer toy, and imagination it ſelf, if that he will indeed faſten it and ſet it on upon the ſoul, there ſhall be no quiet nor reſt for it. It is that which many a poor Creature in the world, is too ſadly acquainted withall, a meer vexing, and tormenting it ſelf with its own thoughts, and the diſtempers and prevarications of its own brain, Belſhazzar his countenance was changed, and his thoughts troubled him, Dan. 5.6.
What does this now teach us, but from hence to ſtand in awe of this Great God, who is the ſearcher and tryer of the thoughts and has the ordering and diſpoſing of them, who forms the ſpirit of man within, and declares to him what is his thought, (as he has that property aſcribed unto him, Amos 4.13) how I ſay ſhould we tremble and fear before him. Here is that which may take men off from ſecurity, and hope of impunity in regard of their ſins, Becauſe it may be ſometimes they are out of the reach of humane cenſure, and man cannot ſo eaſily come at them, they may therefore think themſelves ſafe, and well enough; no but they are not ſo for all that, God can muſter their very thoughts againſt them, and raiſe a force out of their own Conſciences if He pleaſes, which will be puniſhment enough; whats the Hell of Hell it ſelf, That worm that never dyes, and that fire that never goes out? but this perplexity and irregularity and exorbitancy of diſtracted thoughts. And how often is God pleaſed in a degree thus to torment them before their time, to ſhew them what he will hereafter do more fully.
And more particularly, let us here be adviſed to have a ſpecial regard to our thoughts above any thing elſe, let us not give our ſelves too much ſcope and liberty here, but reſtrain them, and keep them in awe. There are many which think thoughts are free, and that they have leave to think what they pleaſe without any contradiction; no, but they are miſtaken in ſo thinking. Even the very thought of fooliſhneſs is ſin, as Solomon tells us; and Peter councels Simon Magus to repent of his wicked thought that it might be forgiven unto him; we have cauſe to take care of our thoughts that they may not be otherwiſe then ſuch as are agreeable to the rule of God's Law. Take heed of ſpiritual ſins and ſuch as are more appropriated to the mind. or of Corporal ſins made Spiritual by Fancy and Speculation. Speculative revenge, and Speculative uncleanneſs, and Speculative Theft, which conſiſts in Covetous and unlawful Deſires. We ſhould uſe our phanſies and thoughts purely, that ſo while they are not to us inſtruments and means of ſin, they may not be to us neither inſtruments or means of Affliction; that we may not have troubleſome and diſquieting thoughts, it concerns us to have innocent thoughts, and thoughts (as near as we can) free from guilt; and that in all the Improvements and Activities of them. In matter of Judgement, to have ſound, and ſober opinions; In matter of reflection, to have holy and Sanctified Meditations; In matter of Counſel, to have honeſt and faithful Contrivances. Every way and in every thing to ſubmit our thoughts to the bleſſed guidance of the Holy Spirit of God, and in a Gracious Captivity and ſubjection to the Obedience of Chriſt. Thus ſhall we have leſs trouble from our thoughts then otherways we ſhould.
And as this does concern all men whatſoever, ſo more eſpecially does it concern thoſe whoſe excellency lies in their thoughts. Schollers and men of parts and underſtanding; foraſmuch as theſe are moſt ſubject to ſuch kind of evils as theſe are in the greateſt Aggravations: The fineſt wits are liable to the greateſt Diſtractions; and the more advantages any have of doing Evil, the more occaſions have they likewiſe of ſuffering Evil, as the mind is capable of the greater Comfort and Contentment ſo it is alſo of the greateſt trouble; and look as it is in the body, that the moſt exquiſite Conſtitutions are liable to the greateſt pains, ſo in the Soul, the moſt ſublime and raiſed parts ar expoſed to the moſt diſquieting thoughts. Thus God is pleaſed now and then to afford ſad inſtances and Expreſſions off, that others may take heed; but ſo much for the firſt particular, to wit, the grief or evil it ſelf which is here mentioned. And that is thoughts.
The Second is the Amplification of this Evil, and that is from the Number Multitude of thoughts. Thoughts crowding and thruſting in themſelves in a Violent and confuſed manner one upon another. Que catervatim ſe proruunt, as Auſtin ſpeaks in another caſe, ſuch thoughts as theſe does he here ſpeak off. All Evils do ſtill receive an Intention and Aggavation of themſelves from the plurality and multiplicity of them. And ſo likewiſe here one troubleſome and moleſting thought it may breed a great deale of Grief and Diſtraction, and ſuch as a man would fain be rid off, and ſhake off from Himſelf what he could: But where there are many, this is ſo much the more Intollerable: Now this is that which we have here in this place exhibited to us. David had many rugged thoughts which he was perplext and troubled withall, and which occaſion'd ſo much grief unto Him; It was Multitudo Cogitationum, and this is that which many others beſides are ſubject unto. There are many deviſes in the Heart of a man, as Solomon ſpeaks Prov. 19.21. And again in Eccl. 7.29. God made man Righteous, but they ſought out many Inventions. Many Deviſes, and many Inventions, and many Thoughts are men troubled withall: There's a variety and diverſity of them.
This (to give you ſome account of it, from whence it does proceed) is founded upon theſe following Conſiderations.
Firſt, The nature of the mind of man conſider'd ſimply in it ſelf, that lays Ground for this Multiplication. Man's Soul, it is full of Nimbleneſs, and Activity, and Fruitfulneſs upon all occaſions, It is that which is ſtill working and beating out ſomewhat or other without any Intermiſſion. And becauſe it is alſo full of Inconſtancy and unſettledneſs by reaſon of Sin, therefore it is apt to produce a variety and abundance of thoughts. It goes from one thing to another like a Bee in the change of Flowers and is never at reſt; and this is a part of that Vanity which is upon it, this Infirmity is ſeen in nothing more then it is in the performance of good Duties, Prayer and hearing of the word, and ſuch Religious Exerciſes as theſe, wherein this multitude of thoughts does in a ſpecial manner diſcover it ſelf. How hard and difficult is it without a great deal of carefulneſs and watchfulneſs, and preparation and circumſpection for the mind, to keep it ſelf cloſe to that one thing which is neceſſary, and not to be called away to a variety and multiplicity of Diſtractions at ſuch times as thoſe are. The Holieſt men that ever have been they have much complained of this weakneſs in themſelves, as St. Auſtin, and St. Baſil, &c.
Secondly, Another Cauſe and Ground of this multitude of thoughts may be taken from the mutability of Conditions, and variety of Objects, and occaſions which we meet withall in this world. Our thoughts are for the moſt part anſwerable to the Eſtate in which we are, and the occaſions which are preſented unto us. Now foraſmuch as there's an alteration in them, there's a diverſity alſo in theſe, which are ſutable and agreeable thereunto. This is our Condition in this World, that it is ſubject to an abundance of change, ſometimes things go well with us, and ſometimes they go another way; at leaſt we are ready to think ſo: let them go how they will. There are occaſions from our ſelves, there are occaſions from our Relations, there are occaſions from the Church and publique Eſtates. And this does produce Plurality and variety of thoughts in us.
Thirdly, There is alſo ſome cauſe from this, now and then likewiſe from others, according as thoughts are ſuggeſted and preſented and offered to the mind, and this is ſeen in nothing more then in the Temptations of Satan, who being Himſelf a Spirit, has thereby a very great advantage over our Spirits, and does ſometimes put thoughts into us of his own accord, and which otherwiſe we ſhould never think off: Yea there are ſome whom he does in a manner force and impoſe thoughts upon them againſt their will in his violent ſuggeſtions. Thoughts of Atheiſm, and thoughts of Blaſphemy, and thoughts againſt the very Light, and dictates of Nature it ſelf; theſe may be ſaid to be our thoughts, ſo far forth as we are the Subjects recipient of them, and in a paſſive ſenſe; but otherwiſe they are none of ours, neither ſhall they be put upon our ſcore, or laid to our charge, while we do abhor and reverence them, no more then the words of any Blaſphemer or prophane perſon which we hear againſt our minds, and which we ſhut our Ears againſt: yet theſe they are many times in great multitudes, and do make up this preſent number in the Text. And ſo much alſo of the ſecond particular here obſervable viz. The Amplification of the evil multitude of thoughts.
The Third is the Subject of this Grief and Diſtemper, and that is David Himſelf; My thoughts. David an Holy Perſon, a Prophet of God, a man after Gods own Heart. Even he was exerciſed and afflicted and troubled with this variety of diſtracting thoughts; from whence obſerve thus much that even the Children of God themſelves they are ſometimes troubled with anxious and ſollicitous thoughts, and that alſo in a very great multitude and plurality of them. In the multitude of my thoughts ſays David. It were an Infinite thing to run over the ſeveral particulars, and therefore we muſt of neceſſity faſten upon ſome General heads, which we may take for orders ſake theſe following Explications.
Firſt, Multitude of thoughts concerning their own Salvation and State in Grace.
Secondly, Multitude of thoughts concerning their own Preſervation and Proviſion and State always in the world.
Thirdly, Multitude of thoughts concerning the publique State and Condition of the Church of God, and the Common-wealth. All theſe ſeveral Heads do make up this multitude of thoughts in the Church of God.
Firſt I ſay, They have Multitude of thoughts as concerning their own Salvation, and State and Grace. The Children of God themſelves, they have now and then very great Doubtings and Diſtractions, and perplexities in their own minds, in reference to this: They are ſometimes at a loſs with themſelves as concerning the Apprehenſion of Gods love and favour towards them, and their own Intereſt in Grace, and future Glory; thus it was with this very perſon before us David himſelf, as we may gather from his own Complaints and Requeſts to this purpoſe in many places of the Pſalmes, more particularly Pſal. 13.1. &c. How long wilt thou forget me O Lord? for Ever? How long wilt thou hide thy face from me? How long ſhall I take Counſell in my Soul, having Sorrow in my Heart? &c. And ſo Pſal. 42.5. Why art thou caſt down O my Soul? And why art thou diſquieted within me &c. And Pſal. 51.8. &c. Make me to hear Joy and Gladneſs, that the Bones which thou haſt broken may rejoyce: Hide thy face from my Sins, and blot out all mine Iniquities &c. This ſhews us what Condition he was in; and ſo as David Himſelf, ſo likewiſe others together with him: This was alſo the Condition of Job, he was troubled with multitude of ſuch thoughts too as he oftentimes complains in his Book; that God hid his face from him, held him as an Enemy, writ bitter things againſt him, put his feet into the Stocks, and ſet a print upon his heeles, ſcared him with Dreams, and terrified him with Viſions, and many ſuch like Expreſſions of diſquietneſs as theſe are. And ſo likewiſe that Goodly man Heman. Pſal. 88.14.15. This was his caſe likewiſe. Lord why caſteſt thou off my Soul? While I ſuffer thy Terrours I am Diſtracted. Afunah Anius pendeo, I am in agreat doubting and know not which way to turn me. This is that which God ſometimes in his providence ſuffers and orders ſo to be upon very good Ground. As namely thereby to humble them and keep them low: The Children of God themſelves are too ſubject now and then to be exalted, and lifted up in themſelves when all goes well with them; and therefore to ſubdue or prevent this Diſtemper in them does God exerciſe them with Spiritual Diſertions, and ſad thoughts. This we may ſee (for an Inſtance) in St. Paul, who leaſt he ſhould be Exalted above meaſure through the abundance of the Revelations, had therefore a meſſenger of Satan ſent to buffet him, and this as Irkſome and troubleſome to him as a thorn in the Fleſh: When the Child begins to grow wanton, the Father hides his face from him, that ſo by this means he may bring him into a better order and frame again: And ſo does God deal with his Children in his Diſpenſations and Carriage towards them, he has the like oeconomie likewiſe.
Some times he does it to ſhew his own Liberty and Prerogative, as the caſe ſeems to have been with Job, though more frequently this does proceed from the Miſcarriages of Gods Children themſelves who cauſe more troubleſome thoughts to themſelves, then otherwiſe they need to do; onelyonly from their own Sin and default.
That which we may gather from this preſent Obſervation to our ſelves for our own Improvement, is from hence to take heed of over charging, and laying too hard cenſure and load upon thoſe, whom we ſee ſometimes to be in ſuch Conditions as theſe are giving them over, as none of the Children and People of God; It is that which the world is too ready and forward to do, when they obſerve any perſons to be followed with troubleſome and diſquieting thoughts, and eſpecially in reference to their Salvation, and the aſſurance of Gods love unto them to conclude them in a bad Condition, and not that which they ought to be; but they do offend in ſo doing. And they do offend alſo (as David expreſſes it in another place) Againſt the Generation of his Children. Pſal. 73.15. We ſee here how David Himſelf though a man of thoſe high Qualifications, and peculiar Intereſt in God, yet he was not freed from theſe troubles, nor the variety and plurality of them. In the multitude of my thoughts. That is, in this firſt Explication of thoughts concerning his own Salvation and State in Grace.
The Second is with thoughts in reference to his own Proviſion and Preſervation and affair in the World. There is a multitude of thoughts in this particular which both David and the reſt of Gods people are oftentimes ſubject unto.
Firſt, For Proviſion. What they ſhall Eate, and what they ſhall Drink, and what they ſhall put On? Many thoughts of Diſtraction about this: I ſay thoughts of Diſtraction. For as for thoughts of Providence, and Sober and careful contrivance, they are ſuch as are no other then ſutable and agreeable to them, and are very warrantable in them. But I ſay Diſtracting and Perplexing thoughts; theſe are ſuch as are very Irregular and hurtful to them, they may be very well brought within the compaſs of theſe bough-like thoughts, and they are ſuch as are in the Language of Scripture expreſt and ſet forth unto us by the name of Thornes which Choak the word that it becometh unfruitful. Matth. 13.22. Theſe were ſuch as our Saviour did ſo labour to pluck up out of the minds of his Diſciples, and in them of all of us. Matth. 6.31. Therefore take no thought ſaying, What ſhall we Eat? or what ſhall we Drink? or wherewithall ſhall we be Cloathed? And he uſes many arguments to that purpoſe, in regard of that great proneneſs which is in us thereunto.
This proceeds from want of due conſidering of the providence of God himſelf for us, and our Relation to him, as may appear by the meanes whereby he labours to ſettle our thoughts in this particular verſe 32. of that Chap. Your Heavenly Father knoweth that ye have need of all theſe things. There are three or four arguments at once in thoſe words to take us off from anxity and perplexity in this matter.
Firſt, From Gods Relation to us, he is our Father, and a Father will not be wanting to his Children in providing for them, in regard of his great nearneſs and affection to them. Children that have a Father to take care for them, they take ſo much the leſs care for themſelves.
But then Secondly, Our own Neceſſities we ſtand in need of all theſe things. A Father though he will provide for his Children, yet he will not provide all kind of things for them, there are many things which they may as well want as have, and he will not trouble himſelf about them, but ye have need of all theſe things, and therefore he will not fail you.
Thirdly, His Cognizance of our Condition, that's another Conſideration: A Father may be willing enough to provide for his Childrens neceſſities, if he knew that they were in neceſſity indeed, but this perhaps he may not do, and ſometimes he does not. Yea but your Father knows that ye have need of all theſe things, and he knows it before ye ask him to verſe 8. of this Chap.
Laſtly, His Ability to ſupply us, that's ſignified in the Epithet which is given him; your Heavenly Father who is full of Riches, and Goodneſs and Power and has nothing wanting to him, and ſo will not ſuffer any thing to be wanting to you neither. All theſe taken together ſhew the unreaſonableneſs of theſe diſtracting thoughts, which yet we are all for the moſt part ſubject unto; and thats in point of Temporal Proviſion.
So likewiſe Secondly, in point of preſervation and deliverance from any danger, which at any time we are ſubject unto. There's a Multitude of the like thoughts here to which we are infeſted with all. We never think our ſelves ſafe, even then, when we are under the ſafe-guard of the greateſt protection. David himſelf (ſtill to keep to the Text,) was thus diſtracted; eſpecially at that time, when he was in danger from Sauls perſecutions, although he had but newly eſcaped, and had been made partaker of a moſt eminent experience of Gods goodneſs to him, yet he preſently again thinks with himſelf, I ſhall one day periſh by the hands of Saul, 1 Sam. 27.1. Look how many dangers we are any of us capable of, ſo many perplexing, and ſolicitous thoughts are we likewiſe ſubject and inclinable unto, occaſionally from thoſe dangers which are upon us.
And then thirdly, As concerning our imployments, and ordinary affairs, what a Multitude of thoughts here does there daily increaſe upon us. There's none can have many buſineſſes, but they will conſequently have many thoughts, which thoſe buſineſſes will produce in them, eſpecially thoſe whoſe buſineſſes lye in their thoughts; theſe muſt needs have thoughts about them, if they be ſenſible and apprehenſive of them, and conſider what they are, and that according to the nature of the things themſelves, and the imployments, which they are taken up in, ſuch as Davids (for his particular) were. He that had the care of a kingdom, and State, and Common-wealth lying upon him, he could not be without ſuch thoughts, and that a Multitude of them too, which he was troubled withall. Great Places and Offices, they are accompanyed with great thoughts as attending upon them. Thoughts how to diſcharge them, and to perform the Duty of them, and thoughts how to ſuſtain them, and how to undergo the miſcarriage of them; ſtill there will be thoughts on work, where there is any work at all to be done; if thoſe to whom it doth belong do well conſider and adviſe with themſelves, whether in the Church or Common-wealth: we ſee how St. Paul was affected as concerning thoſe great buſineſſes which lay upon himſelf for the Church, in 2 Cor. 11.28, 29. Beſides thoſe things, that are without that which commeth upon me daily the care of all the Churches, who is weak and I am not weak? who is offended, and I burn not? This bleſſed veſſel of God, was even almoſt crackt and broken with thoſe thoughts with were upon him. And it is not otherwiſe in a proportion with many others beſides; though they may be free from troubleſome thoughts otherwiſe, yet they have enough in regard of their very work, and this makes up to us the ſecond Explication of this multitude of thoughts in the Text, which the Prophet David was here troubled withall; namely thoughts for his own Proviſion and Preſervation and buſineſs in the World.
The Third is, Thoughts, as concerning the Publick ſtate and condition of the Church and Common-wealth, not onelyonly in reference to himſelf, and as a part of his own imployment, conſider'd as a Publick perſon, but abſolutely and ſimply in itſelf, where himſelf had nothing to do for the managing of any affairs. This is another property and diſpoſition of a good man to be much affected and troubled in this reſpect; when we once come to be Chriſtians, we come to have thoughts for more then our ſelves, or ſuch as belong unto us in a civil or natural Relation which call to us to have thoughts alſo for others, namely the Church and people of God; we have divers inſtances hereof, of Godly men in Scripture, and elſewhere, who have had many ſolicitousthoughts in them in this particular. Thus it was with good old Eli, ye know how the caſe was with him. It is ſaid of him, that he ſate upon a ſeat by the way ſide watching, for his heart trembled for the Ark of God, 1 Sam. 4.13. He was very anxious and ſollicitous in himſelf, what would become of the Ark (which was a Teſtimony of Gods ſpecial preſence) foraſmuch as it was now in danger of being ſurprized by the Philiſtims, and his Daughter in Law Phinehas's wife, when ſhe heard that it was taken indeed; ſhe regarded not the Birth of a Son in compariſon, when ſhe conſider'd the ſad condition which the Church was now in. And ſo for Nehemiah, though himſelf was well, and in a good condition, being in favour and honour in the Court of Artaxerxes, and no ſickneſs upon him, (as the King himſelf took notice of him) yet he looked very ſad and diſcontented in regard of the affliction of Gods people, and he had a multitude of diſquiet thoughts, becauſe the City, the place of his fathers Sepulchers lay waſte, and the gates thereof were conſumed with ſire, as himſelf expreſſeth it, Neh. 2.3. And ſo again, it was likewiſe with Mordecai, when he perceived what was done by Haman in conſpiracy againſt his people the Jews, he had no reſt, nor quiet in his ſpirit, but was full of thoughts and care within himſelf how to free them from that ruine, which was adviſed upon, and conſulted againſt them; And he had brought Queen Heſter likewiſe into the ſame condition and diſpoſition with him, Eſth. 8.6. How can I indure to ſee the evil that ſhall come unto my people, or how can I indure to ſee the deſtruction of my kindred. This has ſtill been the temper and Diſpoſition of men of Publick Spirits, to have multitude of thoughts about the Publick, and the State of the Church and Commonwealth. And that's now the Third Explication of Davids thoughts in this preſent Text, and how far forth it holds true of Him is this ſubject of this preſent diſtemper, ſo as to ſay his thoughts. In the Multitude of my thoughts.
But then again further in that it is ſaid here My thoughts, there is ſomewhat more which is hence obſervable of us, then as yet we have taken notice of; and that is, as David was not onelyonly the ſubject of theſe Diſtractions, but likewiſe the occaſion, and promoter of them alſo. They were his own thoughts which wrought this trouble in him, which now he was in, and he might thank himſelf (as we may ſay) for it. They were his Thoughts, not onelyonly in a paſſive ſenſe, as received into him, but they were his thoughts alſo in an Active ſenſe, as procured by him, and ſo it ſerves to ſhew unto us another peice of diſtemper, which many mindes are ſubject unto, and that is (in a manner) voluntarily and of their own accord diſquieting themſelves, either by fetching in ſuch kind of thoughts as are to their annoyance and diſquiet, or elſe by too much yielding and giving way to diſcouraging thoughts, which are ſuggeſted and injected into them. God has given us in ſome meaſure and degree a kind of command over our own thoughts, ſo that although it be not in our power to prevenr ſuch and ſuch thoughts from being offer'd; yet it is in our power to forbear from inviting them, and calling them in; and ſo likewiſe of dwelling and ſtaying upon them, when they are preſented at firſt, yea further it is in our power likewiſe to prevent the offering and tendering of real thoughts unto us, antecedently and in the occaſions of them, by avoiding evil objects, and actions, and diſcourſes and communications, and ſuch things as theſe, thus far it is in our own power to keep out Evil thoughts from being preſented unto us, while we forbear to do any thing whereby we may provoke the Lord in juſt Judgment to give us up to Evil thoughts, now this is that which is to be feared that David was not altogether clear and innocent in, no more are divers others beſides. They are diſtracted, and troubled in their thoughts, and themſelves are the cauſes of it, in not watching over their thoughts as they ſhould; from whence they may very truly ſay with him here in the Text, My thoughts in a peculiar manner, and with a witneſs. And ſo ye have the third particular obſervable in this firſt General, namely the ſubject, or occaſion of this Grief, and that is, David himſelf, My Thoughts.
The fourth and laſt is the intimacy or cloſeneſs of it; and that we have in this word within me. The Hebrew word is Be-kirbi. In medio mei. The Arab. Be-kalbi, in Corde meo. And ſo likewiſe the Septuagint, foreign In my very heart. This is added by way of further intention and aggravation of the preſent evil and diſtreſs; it might have been enough one would have thought to have ſaid, In the Mutitude of my thoughts, no more but ſo, and have left the heart out, or the inward parts: for all men know that the mind properly alone is the ſubject of ſuch diſtempers as thoſe are, but the Pſalmiſt is willing to add this in way of redundancy, as carrying theſe ſpecial hints, and intimations along with it.
Firſt, To ſhew the ſecrecy of this Grief, It was that which every one did not ſee or take notice of, and ſo was leſs obvious to pity, and commiſeration. Thoſe evils which are External, and in the Body, every one is ready to bemoan them, and to bewail them, and to take notice of them, and to ſhew a great deal of Bowels towards thoſe which are afflicted with them; but theſe griefs which are inward, and in the mind, they are ſuch as are known to none but to God Himſelf. The heart knoweth its own grief ſaith Solomon, Prov. 14.10. That is, it knows it, and none knows it beſides; Now ſuch was this grief here of Davids, it in his heart, and ſo it was ſecret.
2ly, Here is hereby denoted the ſettledneſs and radication of this evil; it was within him, and it was within his heart, that is, it was deeply rooted and faſten'd, and ſuch as had a ſtrong groundwork and foundation in him, ſuch were theſe troubleſome Thoughts, they were got into his very inwards and bowels, and ſo were not eaſily got out again. Thus in Job 17.11. where our Tranſlation renders it the thoughts of my heart, The Hebrew Text hath it, the poſſeſſions of My heart. Moraske levavi. Thus are ſuch thoughts properly Poſſeſſiones Cordis. They are ſuch as do take up a ſpeciall Reſidence and Poſſeſſion in the mind of thoſe, which are afflicted with them.
Thirdly, Here is hereby alſo ſignified the Impreſſion, which they had upon him, and the ſenſe which he himſelf had of them. They were ſuch as did grievouſly afflict him, and pierce him, and went near unto him, they went to his very heart, and toucht him (as it were) to the quick, through the grievouſneſs of them, as he ſpeaks in another place concerning the reproaches of his Enemies, Pſal. 42.10. As with a ſword or killing in my Bones, mine Enemies reproach me, while they ſay daily unto me where is thy God. Thus were Davids thoughts at this inſtant; they were within him in this reſpect alſo, to wit, in regard of their impreſſion. And ſo ye have the laſt particular in this firſt General, to wit the Intimacy or Cloſeneſs of this preſent Grief within us. And ſo alſo for the firſt General in the Text propounded to be conſidered by us; and that's the Malady in the multitude of my thoughts within me.
Now the Second follows and that's the Remedy in theſe words. Thy Comforts delight my Soul. Wherein again we have two particulars more.
Firſt, The Phyſick it ſelf, and Secondly the opperation of the Phyſick. The Phyſick it ſelf: Thy Comforts; the operation of the Phyſick Delight my Soul. We begin with the firſt, viz. The Phyſick it ſelf, Thy Comforts. Sanchummeka, Conſolationes tuae. Now thus it may be here Conſidered by us two manner of ways.
Firſt, Particularly, and Diſtinctly, as it lies here before us in this Clauſe.
Secondly, Connexively, and Relatively in conjunction with the clauſe immediately going before.
Firſt, To take it diſtinctly and ſimply in it ſelf, Thy Comforts. He ſpeaks here to God and gives Teſtimony to his Comforts in this his preſent condition. My thoughts, but thy Comforts; we may raiſe thoughts of our ſelves, but it is God one-can ſettle them: we may torment our ſelves, but it is God onelyonly can relieve us; none can comfort but God. For the opening of this further to us, we muſt know here that this expreſſion it is to be taken per Excellentia & foreign Thy Comforts not onelyonly Originaliter, and Effective, but likewiſe Meterialiter and Objective; not onelyonly as God is the Author and Beſtower of theſe Comforts, but likewiſe as God is the Object and matter of this laſt. If we ſpeak properly and exactly, ſo all Comforts are Gods Comforts, even thoſe Comforts which are in the Creatures and which are derived and conveyed to us in them they are no other then his. The Comforts which are in Friends, and the Comforts which are his Eſtates, and the Comforts which are in any outward Bleſſing, which we here injoy; they are all his Comforts: They are his as giving the thing, and they are his as giving the Contentment, we cannot partake of any Bleſſingexcept he beſtow it; nor we cannot have Comfort in any Bleſſing except he breath upon it, and vouchſafe his concurrance with it: If he does but either withhold his Hand, or withhold his Influence we are ſtill void of Comfort, ſo that we may ſay of all theſe Refreſhments, which we do at any time here ſhare in as David ſaid once in another caſe. Lord they are thine own, which (by the way) ſhould teach us to uſe them ſo much the more to his Honour and Glory; but theſe Comforts here in the Text are ſaid to be his Comforts, as I conceive in a further Conſideration: And that is not onelyonly as leading us to the Spring and Fountain of the Comfort, but likewiſe as denoting to the kind and Nature of Comfort, thy Comforts, that is Comforts ſounded n thee, and ſutable to thee, and fetcht from thee. From thee, not onelyonly as the Creator and Preſerver of the World. Vt es Author Naturae, but from thee as the Lord and Governour of the Church. Ʋt diſpenſator Gratiae, & Graſioſus pater in Chriſti. Thy Comforts that is Divine comforts, Chriſtian Comforts, Spiritual Comforts, Comforts drawn from Religion by taking it Specificator; and ſo the point will be this. That Divine and Spiritual Comforts, are the chiefeſt Comforts of all others; there's no Comforts which are able to ſatisfie that mind which are troubled with ſad thoughts, as thoſe Comforts which are more eſpecially Gods, and do belong unto us in our reference and relation to Him as his Children and People: This is clear from this very Text it ſelf, and there needs no other Teſtimony beſides for the Confirmation of it.
Now that which will further diſcover it to be ſo are theſe following Conſiderations.
Firſt, Becauſe ſuch Comforts as theſe are moſt full and large and of greater extent, they are ſuch as are every way anſwerable to the Grief it ſelf which lies upon us what ever it be; that's the moſt ſatisfactory Comfort which does come to the relief of all kind of Troubles and Diſtractions, now thus do theſe as we ſhall hear more anon.
Secondly, They are ſuch as are of the deepeſt Rooting, and Foundation; they are therefore the beſt Comforts, becauſe they are the ſureſt and ſolideſt Comforts: For what can be more ſolidly laid, then that which is laid in God Himſelf, and is founded in Him; ſuch as the Foundation is, ſuch is the Comfort which is faſten'd upon it.
Thirdly, They are alſo more laſting and continuing, they will hold out, when none others will beſides. All other Comforts beſides they are paſſing and tranſatory and fading, they have an inconſtancy, and uncertainty in them and are eaſily loſt and gone; but theſe Comforts which are Divine and Spiritual, they are perpetual and external. They are ſuch (as for the ſubſtance of them,) they cannot be loſt: Indeed they may be ſometimes loſt to us in regard of our ſenſe and feeling, and oftentimes are, as we may carry our ſelves, but otherwiſe they are abiding Comforts, and the continuance and duration of them does further add to the Excellency of them, and does ſerve ſo much the more to commend them, and to ſet them forth unto us, to be the beſt Comforts that are.
The Conſideration hereof may therefore teach us in the firſt place to preſerve and look after theſe above any other elſe beſides. We when any Evil befals us, or we are exerciſed with any troubleſome thoughts, we are ready preſently to run and to betake our ſelves to other things; to our own wits and Counſels, and Contrivances, and thoſe delights which are ſo in the Creature: but in the mean time we do not ſo apply our ſelves to God Himſelf. No alas! What are all Comforts without Him, they are but poor miſerable Comforters and Phyſitians of no value, as Job ſaid of his Friends it is God that comforteth thoſe that are caſt down. He that is the God of Comfort, and the father of Conſolations as the Scripture ſometimes ſtyles himſelf, and therefore we ſhould have recourſe to him in all our Perplexityes, and to his Comforts as they are here commended unto us.
Now what are they (may ſome happily Interpoſe) what are theſe Comforts of God, which the Pſalmiſt does more eſpecially intend here in this place: In a word they are the Comforts which do flow from our Communion with him. The Comforts of his Attributes, and the Comforts of his Promiſes, and the Comforts of his Gracious Preſence drawing near unto our Souls, when it pleaſes him to ſhine upon us, and to expreſs his good will to us, and to give us ſome evidence and aſſurance of his love and favour towards us; theſe are his Comforts, and theſe are more then the Comforts of all the world beſides, this is that which David does further ſignify in another place. Pſal. 4.6.7. Many will ſay unto who will ſhew us any Good? Lord liſt thou up the light of thy Countenance upon us; thou haſt put more gladneſs into our Heart, more then in the time when their Corn, and Wine, and Oyl increaſed.
Secondly, As we ſhould labour for thoſe Comforts above all others, ſo we ſhould alſo improve them unto us. If we do injoy them, and live in the comfort of them, we ſhould eſteem them, and prize them above all other Comforts elſe, and be thankful, and bleſs God for them; we ſhould yeild our ſelves unto them, and ſuffer our ſelves to be ſatisfied and comforted by them, when God at any time offer them, and afford them to us. There are many who when God would comfort them, they themſelves refuſe to be comforted, as it is ſaid of Rachel, and they will not receive comfort from him, unleſs they may have ſuch kind of Comfort as themſelves deſire; their Comforts, that is, the comforts of the Creature, but his comforts thoſe they do not care for, though he does never ſo much flow in unto them with them; now let us by all means take heed of this. Let not the Conſolation of God be ſmall with us, as Eliphaz ſpeaks to Job 15.11. But let us hug them, and make much of them, even there where it may be, we may be deſtitute of other things; for if God will but give us his Comforts, we have enough to ſatisfie us and content us, though we had nothing elſe but them; If God will but forgive us our Sins, and change our Natures, and put his Grace into our Hearts, and give us the Seal of his Spirit, that we are his Children, certainly we may very well bear with him in the denyal of many other things beſides unto us; and therefore let us not limit and confine God too much in this particular, but let us leave it to his Holy Wiſdom, and providence who knows what is beſt for us, better then we do our ſelves; and in the ſupply of his own Gracious Spirit, and preſence with us can make up to us all things elſe whatſoever we can deſire.
And further where we do injoy theſe Comforts let us preſerve them all we can, and take heed of parting with them; let us not be prodigal of Spiritual Comfort, or careleſs or negligent of it: If we do herein we forſake our own Mercy, and are Enemies to our own greateſt Good: Let us take heed of offending and diſpleaſing the bleſſed Spirit of God, and of grieving him, whoſe office it is to comfort us.
Laſtly, Let us ſee alſo here what cauſe there is for us to look after true Godlineſs and Religion, and to become true Chriſtians indeed, that ſo from hence we may come to partake of theſe Divine Comforts, which we do no otherwiſe then ſo far forth as we have the Spirit of God in us, and are become his Children. Thoſe which are Strangers in Religion, they are alſo Strangers to the Comforts of Religion, and to the ſweetneſs which is in that Condition; ſo that though there be Comforts Enough in God, yet they have no Intereſt in them, nor no Ability whereby to derive them, and to convey them to themſelves; therefore let us look to that by all meanes.
Yea and moreover to abound in Grace and Holineſs all we can, for as we come to be partakers of Gods Comforts, by being Godly and Religious, ſo we partake of them the more, as we are Godly and Religious in greater meaſure. The cloſer we walk with God, the more comfort we have from him, not onelyonly hereafter in Heaven, but alſo now at preſent here upon Earth, which ſhould therefore be a further ſpur to incite us hereunto. And ſo much for theſe Comforts in the firſt Notion, conſidered abſolutely and diſtinctly.
The Second is by conſidering them connexively in reference to what went before in the beginning of the verſe, In the Multitude of my thoughts. The words in the Hebrew are Be-rov, or as ſome would have it Ke-rov. The one makes it to be in multidine, as our Tranſlations render it to us, the other makes it to be ſecundum multitudines, as the Vulgar Latin following the Septuagint, foreign. It makes no great matter which, there being but little difference betwixt them, according as they run in the Text, whether in the ſound or in the ſight. From both together we have a ſingular commendation of theſe Divine Comforts, which David was now refreſht with in three particulars. Firſt, For their Concomitancy. Secondly, For their Opportunity. Thirdly, For their Conveniency; each of theſe are in this expreſſion.
Firſt, Here is their Concomitancy, by making in to be as much as cum, In my thoughts, that is altogether with them; and ſo it does imply thus much unto us, That the children of God they are never wholly and abſolutely diſquieted, and dejected in themſelves, but as God does in his providences ſuffer them now and then to be troubled with ſad thoughts, ſo at the very ſame moment and inſtant of time does he adminiſter comfort more or leſs unto them They have ſome light in their greateſt darkneſs, and they have ſome refreſhment in their greateſt ſadneſs, and they have ſome comfort in their greateſt Diſtraction. In the very midſt of judgement upon them, does God remember mercy towards them. This is the ſtate and condition of Gods people, God does ſecretly uphold their hearts from ſinking, when it ſeems to be never ſo ill and ſad with them.
This proceeds from his ſingular love and indulgence towards them, who does not afflict his ſervants willingly, nor does not deſire to lay upon them any more then they may be able to bear, If we ſhould have all thoughts, and no comforts there were no ſubſiſtance or holding out, but God does now graciouſly mitigate and qualifie his diſpenſations towards us, that ſo the ſpirit may not fail before him, nor the ſouls which he has made, as Himſelf gives that very reaſon and account of it, Iſa. 57.16. He corrects in meaſure, Iſa. 27.8.
This teaches us both to expect it, and alſo upon occaſion, to acknowledge it, it ſerves both to excite our patience and thankfulneſs.
Firſt, Our patience in expecting it, and making account of it, when we fall at any time into trouble, let us not aggravate it, and make it worſe then it is; for it is neither ſo much as it might be, nor yet ſo much, as we deſerve. And therefore let us take heed of charging God fooliſhly in this particular, as we are many times ſubject to do, if we do but a little reflect and conſider how it is with us, we ſhall find that it is ſo, as is here preſented to us; namely Comforts, and ſome glimpſe of mercy in the greateſt ſorrows. And this is the great difference now betwixt the condition of men here in this world, and of the damned in Hell; thoſe ſad creatures there, they have the thouhgts but not the comforts, they have the deſtractions, but not the qualifications, there is ſorrow without any refreſhment, but thoſe which live here in the world, eſpecially thoſe which are Gods children, they have a mingling of ſome ſweetneſs with their greateſt grief.
And this Secondly, excites our thankfulneſs, and calls us to the acknowledgement of it upon all occaſions, and to bleſs God for it as David elſe-where does in Pſal. 119.75. I know O Lord that thy Judgements are right, and that in faithfulneſs thou haſt afflicted me. And that's the firſt particular, which is commended to us in theſe Comforts, viz. their Concomitancy.
The Second is their opportunity. In the Multitude of diſtracting thoughts, That is, juſt when they were come to their height, and extremity in me. The Comforts of God are ſeaſonable, and obſerve the proper time for their coming, neither too ſoon, nor too late; not before, that were too ſoon, nor after, that were too late; But in, That is, juſt in the very point and nick of Time. This is another thing here ſpoken of. In the Thoughts, and in the Multitude of the Thoughts, not in the indifferency of thoughts, but in the perplexity, not in the Paucity of thoughts but in the Plurality, our extremity is Gods opportunity. In the mount will the Lord be ſeen, when we have thought and thought and thought all what we could, and know not what to think more, then does God delight to tender and exhibit his Comforts to us. There are divers inſtances and examples hereof, both in the caſe of whole Nations, as alſo of particular perſons, That this is the courſe which hath been taken by him.
And that upon this ground, that ſo he might ſhew his own power the more, as alſo that the mercy it ſelf might appear to be the greater mercy, which in ſuch a caſe it ſeems to be the greateſt. This ſhould teach us never to diſpair, but rather then to be fulleſt of hope, and to make perplexities to be a remedy againſt themſelves. And ſo much for that ſecond particular, to wit their opportunity.
The third Particular is their Conveniency, and the ſutableneſs of theſe comforts here ſpoken of. This is ſignified in that interpretation, which renders it by the word according. And here again are two things more. Firſt, They are ſutable to the number of the evils. And Secondly, they are ſutable to the greatneſs of them, for both of them may be very well underſtood in the Hebrew word Kov, Secundum Multitudinem or Secundum Magnitudinem, ye may explain it by either of them.
Firſt, Take it for the number and plurality of the Ke-rov thoughts i.e. Secundum Multitudinem. And ſo there is this in it, That God does adminiſter comforts to his Servants anſwerable to the particular diſtractions which they are at any time afflicted withall. This it holds very good according to the ſeveral inſtances of thoughts, which we mentioned and reckon'd up before, whether as concerning our own ſalvation, or concerning our Temporal accommodation, or concerning the Publick good of the State; look what thoughts they be that Gods children are any time troubled with, there are comforts from God which do come home to thoſe thoughts in them, and do either take them away, or very much ſatisfie them about them.
As for example, If they be troubled with thoughts of doubting concerning their own ſalvation, and ſtate in Grace. Here the comforts of God do relieve them, by clearing their evidences to them, by ſhining upon his own graces in them, and by teſtifying to their ſpirits by his ſpirit, that they are his children, and this is more then can be ſaid to the contrary againſt them. The Comforts of God are greater then either Satans ſuggeſtions, or the miſgivings of our own hearts, when he will once come in for a witneſs, where does there remain any more room for doubting and ſuſpicion.
So again, As for our Temporal accommodations in all particulars there alſo. His comforts do ſerve to uphold us according to the multitude of our thoughts. If it be in reference to our Proviſion and daily bread; here he comforts us by making good to us his All-ſufficiency, and providence for us, and care of us, if it be in reference to our Protection, he is a Buckler and ſhield. He gives us alſo a word of Comfort, fear not; and ſhews how ready he is to protect us, and defend us, and preſerve us from evil. If it be in reference to our imployments and the buſineſs which are to be done by us, here he Comforts us by ſhewing us how ready he is to aſſiſt us, and to lend help unto us, and to give us ſucceſs in whatſoever in his name we undertake. Thus in all particulars of this nature, as we have any thoughts in our ſelves, ſo anſwerably hereunto likewiſe have we comforts from God, to mitigate and qualifie and relieve thoſe in us.
Laſtly, In reference alſo to the Publick State, and the condition of the Church. Here are Comforts alſo anſwerable to our thoughts, when we are here almoſt at our wits ends, and know not what will become of things abroad, whether this way or that, then does he ſweetly ſatisfie us, and compoſe us, and bring us in frame again, by manifeſting to us his own love and affection towards his Church, his power and ability to ſave it, and his readineſs to work all things to the good and comfort of it. Thus in all theſe ſeveral particulars, when Gods people have been at a great ſtand and have not known what to conceive or imagine then have the Comforts of God come in moſt miraculouſly upon them.
All this tends to this purpoſe, but ſo much the more ſtill to ſtrengthen our faith, and to keep us from all diſpondency and diſcouragement and fainting in our mindes, but ſtill to repair to this great Chirurgion and Phyſitian, which hath a balſom with him for every ſore, and a cure with him for every diſeaſe which we are at any time ſubject unto, or oppreſſed withall. He does not miſtake the diſtemper, or the remedy which is requiſite for it but keeps a due proportion, and regularity in it giving to every evil a remedy, which is moſt proper and peculiar to it. According to the Multitude of our thoughts ſo are our Comforts; The one as full as the other. That's the firſt.
Again Secondly, According to the Greatneſs of them too; that's another thing conſiderable too. As the Playſter is as broad as the Sore, ſo it is likewiſe as ſtrong as the Sore alſo, and is able to take away the Putredneſs and Corruption of it. Great and grieving thoughts, they have great and wondrous comforts attending upon them; and ſo this Expreſſion here in the Text ſeems to be all one with that of the Apoſtle Paul in another place. 1 Cor. 1.5. As the ſufferings of Chriſt abound in us, ſo our Conſolation alſo aboundeth by Chriſt. There is not more Harſhneſs in the one, then Sweetneſs in the other.
This again does carry in it a great deal of Incouragement to us, to keep us from ſinking under great and heavy Afflictions; In that there are none which do partake of greater Refreſhments, and Souls Raviſhments from God, then thoſe which do ſuffer theſe greateſt Tryals, and Corrections from Him. And ſo now we have the firſt particular in this ſecond General, viz. The Phyſick it ſelf: Thy Comforts.
The Second is the Operation of this Phyſick, and that we have briefly in theſe words. Delight my Soul. Oblectant animam meam, where again two things more. Firſt the Act, and Secondly the Object of this Act. The Act: They do delight. The Object: My Soul.
Firſt, For the Act Delight, this is a tranſcendent Expreſſion, which the Holy Ghoſt in the pen of the Prophet David comes up unto: It had been a great matter to have ſaid, they ſatisfie my Soul, or they quiet me, no more but ſo, that's the higheſt pitch which a perplext Spirit can wiſh to it ſelf: Thoſe which are in great pain, they would be glad if they might have but eaſe, they cannot aſpire ſo high as Pleaſure and Delight, this is more then can be expected by them; but ſee here now the notable Efficacy of theſe Divine Comforts, they do not onelyonly pacify the mind, but they joy it, they do not onelyonly ſatisfie it, but raviſh it, they do not onelyonly quiet it, but delight it. Thy Comforts delight my Soul. That is not onelyonly take away the preſent Grief, but likewiſe put in the room and place of it moſt unſpeakable Comfort, and Conſolation. As the Sun it does not onelyonly diſpell Darkneſs, but likewiſe brings in a Glorious light in the ſtead of it.
Who would not then by all means keep Cloſe to ſuch Comforts as theſe are, and labour to have ſuch an Intereſt in them, as might be both Satisfactory and delightful to them in their greateſt Diſtreſs. Look how far ſhort we are of Spiritual Comforts, ſo far ſhort alſo of true Pleaſure and Delight. And this is the firſt thing here obſervable, to wit, the Act. They do Delight.
The Second is the Object, and that is my Soul. We ſhowed before know the Grief was in the mind, and therefore the Comfort muſt be ſo alſo, that the Remedy may anſwer the Malady. Bodily-Pleaſures will not ſatisfie for Mind-Diſtractions: nothing will eaſe the Soul, but ſuch Comforts as are agreeable to it ſelf, and ſuch are theſe preſent Comforts of God, they delight the Soul; and ſo by conſequence the whole man. For if that be well all will be well with it: Bodily Comforts will not allay Spiritual Troubles, but Spiritual Comforts will make a very great amends in Bodily Infirmities. A good Heart it will do good, as a Medicine, as Solomon ſpeaks; and it will give Marrow and Fatneſs to the Bones. What may we think then of thoſe who undervalue ſuch things as theſe are, and will hazard the Perplexity of their Souls, for the Injoyment of ſome few Bodily-pleaſures which are no way anſwerable and ſutable hereunto, certainly ſuch as thoſe do not know what they do in ſo doing.
And ſo much alſo for that ſecond particular, to wit the Operation of the Phyſick, as alſo the ſecond General in the Text, to wit the Remedy; as alſo the whole Text it ſelf.
Now to ſum up all in a word which hath been ſpoken, and to bring it briefly to an Head, we have heard that there are many thoughts which many People are exerciſed withall, thoughts of Perplexities, and Diſtractions, and that even to the Servants of God as concerning their own particulars, as concerning the Good of the Publique, and Church of God; and that theſe are Comforts from God, which do not onelyonly ſatisfie but alſo delight in ſuch conditions. Now what remains to our ſelves, but that we obſerve and take notice of theſe truthes and improve them to own beſt advantage. We ſee here our Duty and priviledge both at once, and the one following from the other; Foraſmuch, as there is comfort from God to his Servants in their greateſt uncertainties and deſtractions of thoughts; therefore it lies upon us ſo to carry and to demean our ſelves, as that we may be made partakers of this Comfort. And there are two things eſpecially which do much conduce and tend to this purpoſe. The one is the improving and laying out our thoughts for God. And the other is the referring and committing of our thoughts to Him; in the practiſe of either of theſe rules and obſervations ſtill we find this truth made good unto us, That in the Multitude of thoughts within us, his Comforts delight my ſoul.
Firſt, we muſt be careful to lay out our thoughts for God, we muſt remember this, as we deſire to have thoughts of Comfort, ſo we muſt be carefull to have thoughts of improvement, which will reflect ſo much the more ſweetly upon us. Alas! what are theſe? what are we able to think of for him, who of our ſelves can think nothing? or if we could, what need we to do it? He is abſolute and All-ſufficient in himſelf? It is true, he is pleaſed to deſire thus much from us, which we ſhould not think much to yield unto him. As God has given us this advantage in our natures above all theſe inferiour Creatures, that we are able to think and contrive; ſo we ſhould uſe and improve our thoughts for his Glory; and according to the Abilities which he furniſhes us withall, and the opportunities which he puts into our hands. The greater the Sphere is we move in, the larger ſhould be our thoughts to God as to Activity in it. The more that God has done for us, and the more that God has done by us, the more ſhould we ſtill be careful to do for Him, and ſet our thoughts on work how to be uſeful and ſervicable to Him, in the place in which he ſets us.
And that ſo much the rather as his thoughts are ſo ſtrongly exerciſed about our ſelves; whether as conſidered in our own Perſons, or in reference to the Land and Nation in which we live, whereunto I may fitly apply that place of the Prophet Jeremiah. Jer. 29.11. I know the thoughts that I think towards you, (ſaith the Lord) thoughts of Peace and not of Evil, to give you an Expected end. God has manifeſted theſe thoughts to us in a peculiar manner, which ſhould accordingly workupon us and prevail with us, eſpecially if we ſhall further conſider them in the Circumſtances of them.
As Firſt, In the Antiquity of them; it is that which every good Chriſtian which has the Evidence of Gods Grace in his own Heart is particular of, even the thoughts of God for him from all Eternity: He thought of us before we were, or had any being in Nature it ſelf. Before the Mountains were brought forth or ever the Earth was formed &c.
And Secondly, The conſtancy of them, he always thinks upon us. No Father more naturally and readily thinks of his Children, then God thinks of his, he thinks of us when we do not think of him, nor think of his thinking of us; nay ſometimes when we have thoughts againſt him, or not every way ſo full for him. All this ſhould perſwade us and ingage us in this directing of our thoughts to him whereof we now ſpeak, and that in order to the Compoſing and ſetling of thoughts in our ſelves, which is ſo much the ſooner done for us. Turn holy Meditations, into holy Reſolutions, and thoſe into holy Practiſes.
And know this (to ſet it on further) that not a thought of ours to this purpoſe ſhall be loſt, or fall to the Ground; we have a notable inſtance and proof of this in King David, who bearing it but in his thoughts to build God an Houſe, the Lord took it ſo well from him, that he built an Houſe for him. 1 King. 8.18. Whereas it was in thine Heart to build an Houſe unto my Name thou didſt well that it was in thine Heart, Mark, thou didſt well that it was in thine Heart: God judges of Hearty purpoſes and Intentions as of Practiſes, and accordingly likewiſe rewards them. as 2 Sam. 7.11. Alſo the Lord telleth thee that he will make thee an Houſe. When we ſhall take care of Gods Intereſt he will then take care of ours, and requites us in the ſame kind, wherein we are thoughtfull or active for Him.
But Secondly, As we ſettle our thoughts by laying them out for God, ſo likewiſe by commiting them to him, and his Comforts do delight our Souls in this Concern. Thus Prov. 16.3. Commit thy works unto the Lord, and thy thoughts ſhall be Eſtabliſhed. The word in the Text is Role, that is, put of thy burthen from thine own ſhoulders upon his. So 1 Pet. 5.7. Caſting all your Care upon him, for he careth for you.
This for the right and more expedite performance of it, ſuppoſes firſt our Intereſt in God, and Acquaintance with him; this belongs to the Covenant of Grace in each reſpect both on Gods part and on ours, when we are in Covenant with God he will then undertake our thoughts for us, and when we are in Covenant with him we ſhall be inabled to commit them to him, and may ſafely and with Confidence do ſo.
Firſt, I ſay he will then undertake them, when God at any time enters into Covenant and Ingages himſelf to be our God, and takes us to be his people, he does not onelyonly hereby take upon him to bring us at laſt to Heaven, and to land us ſafe there; but to provide for us in all our way and Journey thither, to guide all our thoughts and purpoſes and Actions and undertakings whatſoever, upon which Ground we may ſafely ſettle and Eſtabliſh our thoughts in themſelves, and then we ſhall be able alſo upon this account to caſt our ſelves upon him. This committing of our thoughts to God in a way of reliance, it ſuppoſes our ſubmitting of them firſt of all to him in a way of Obedience; that's the firſt Intereſt in God, as requiſite here.
Secondly, The uſe and exerciſe of this performance, the more we do it, the more we may do it, and it is of uſe to our ſelves to do it in ſome things which makes us the better to do it in others, from particulars ariſing to Generals.
That we may ſtill be further incouraged thus to do, let us conſider but two things more.
Firſt, That's a thing very eaſie for God to ſettle our thoughts for us.
And Secondly, That it is very pleaſing that we ſhould commit our thoughts to him to this purpoſe.
It is very eaſie firſt of all for him to undertake them and ſettle them, we put him to no great coſt or trouble hereby, let them be as great or as many as they can be and of as great concernment; he can as eaſily take care of a Nation, as he can of a perſon, and of the whole Church as one particular Believer and member of it, he can rule the Ocean as well as the ſmalleſt River or Breach, that paſſes through the Earth.
Secondly, It is very pleaſing to him alſo, while we thus delight our own Souls we refreſh his, while hereby we have him in his Goodneſs and Power and Truth and the reſt of his Attributes, wherein he delights to be admired and Glorified by us. So much may ſerve that, and likewiſe for this whole Text. In the multitude of my thoughts within me, thy Comforts delight my Soul.
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