One Hundred Select Sermons, Old Testament · Sermon 15
SERMON XV.
Pſal. 22.9.10.
But thou art he that took me out of the Womb, thou didſt make me hope, when I was upon my Mothers Breaſts. I was caſt upon thee from the Womb, thou art my God from my Mothers belly.
In times of Perplexity and Sadneſs, we can never have Faith too much, nor we can never too much improve that Faith and Grace which we have for the ſupporting and ſuſtaining of us in ſuch Conditions. All the Spiritual Strength and Vigor, which we can poſſibly be partakers off, is little enough to uphold us, and keep our Souls from ſinking in ſuch ſeaſons. Therefore we had need to beſtir our ſelves, and to draw up all our Forces we have in us to ſuch a purpoſe as this is, and to make us to do it the better, we have an Example hear ſet before us in the practice of the Prophet David, who being now at this time in a very ſad and diſconſolate Eſtate, both in regard of the Deſertions of God, and likewiſe of the Oppoſitions, and reports of cruel Enemies, does here do all he can to ſtir up his Faith in God, for the Expectation of relief from him. And there are two ſpecial Arguments which he does here principally inſiſt upon. The one is taken from the Experience of God's Goodneſs to his Predeceſſors and Anceſtors, in verſ. 4.5. Our Fathers truſted in thee, they truſted &c. It is a great Incouragement to Poſterity, to conſider how good and Gracious God has been to thoſe before them. The other is taken from the Experience of Gods Goodneſs to himſelf, which he fetches as far, as from his Birth, and his firſt comming into the World, and ſo continued. And this latter is that which here we have Exhibited in this preſent Text.
THe words themſelves are nothing elſe but David's obſervation and acknowledgment of Gods manifold Goodneſs to him, continued through the whole courſe of his Life, from the firſt entrance and beginning of it, to the preſent time and moment, wherein he wrote, and penn'd this Pſalm. And we may look upon it two manner of ways.
Firſt, Of all in its General notion, in the nature of thoſe Mercies which he acknowledges.
And Secondly, In its particular Notion, in Specification of the Mercies themſelves, in their ſeveral kinds. For the firſt conſidering this acknowledgment of David's in it's General notion, we have theſe repreſentations of it.
Firſt, He takes notice of common Mercies, thoſe Mercies which himſelf injoyed with many others beſides.
Secondly, He takes notice of Ancient Mercies, thoſe Mercies which were beſtowed upon him long ago.
Thirdly, He takes notice of Primitive Mercies, thoſe Mercies which he had at firſt, and were original and Fundamental to all the reſt, which he ſince partaked off.
Laſt of all, He takes notice of conſtant Mercies, thoſe Mercies which he injoyed continually, and were caſt on him upon every occaſion.
Firſt, He takes notice of common Mercies, let's begin with that, ſuch were moſt of theſe which were here in this Text exhibited unto us, they were ſuch kind of Mercies for the Nature and Condition of them, as moſt men are partakers off, to come ſafe and ſound into the World, and to be perſwaded, and ſuſtained in it, they are ſuch things as moſt men have allotted and vouchſafed unto them. Indeed there are ſome exceptions ſometimes that ſo, we may more take notice of Providence, and be dependant upon God for his bleſſing, but yet uſually, and for the moſt part, they are ſuch as never faile, they are ſuch as are common for the Subjects of them, which all both good and bad, both juſt and unjuſt do partake off. And they are common alſo for the Diſpenſation, which do ſeldom or never happen to be otherwiſe in an ordinary courſe. And yet theſe as common as they were does the Prophet David think fitting to acknowledge in this preſent Scripture which we have here in hand. From whence we learn the ſame Duty likewiſe to be performed and practiſed by our ſelves as occaſion is offer'd, we are not onelyonly to take notice of ſpecial and peculiar favours which are proper to our ſelves, but alſo as well of ſuch bleſſings as we do injoy in commom with others. Our Lives, and our health, and our Liberty, and our preſevation and the like, theſe they are ſuch as deſerve both to be acknowledged and remembred by us.
And the reaſon of it is this, becauſe that theſe have the Ground of Acknowledgment and Thankfulneſs in them, as well as any other beſides. What's the ground of Acknowledgment and Thankfulneſs? Why tis this, the receiving of ſomething which is profitable and beneficial to our ſelves, it is when any thing is beſtowed upon us, which we have Comfort and Sweetneſs in, now this is no way diminiſhed by thegenerality and commoneſs of it at all. The Sun is never a whit the leſs Glorious, becauſe more look upon it, the fire is never a whit the leſs Comfortable, becauſe more are warm'd by it. The Air is never a whit the leſs refreſhing, becauſe more breath in it. And Life, and Being it ſelf is never a whit the leſs ſweet and deſireable, becauſe more partake of it. Mercies though never ſo common and ordinary, yet they are Mercies ſtill. As Sins are never the more Excuſable, becauſe more commit them, ſo Mercies are never the more contemptable, becauſe more injoy them.
Therefore this ſerves to ſtir us up to be mindful of ſuch things as theſe, and accordingly meets with the Vanity and unworthineſs of thoſe which neglect them. There are very few which are ſenſible of common Mercies, truly ſuch is the Corruption of our Nature, and that baſe Ingratitude which is in us, that we have much adoe to obſerve and take notice of ſpecial Priviledges, as now of our Peace and Freedom in theſe times of common diſtreſs, but for General and Common Bleſſings we never regard them, yea we are ſo far from due regarding them, as which is worſe many times with us, that we do therefore ſo much the more contemn them, as for Example, the greateſt Mercy of all viz. The Goſpel and practiſing of the word, becauſe it is common and frequent amongſt us, we deſpiſe it, even this Heavenly Manna, and ſo other Mercies beſides, which we ſee David's thoughts was otherwiſe. He acknowledges and remembers, and takes notice of common Mercies.
Secondly, He acknowledges ancient Mercies, thoſe Mercies which had been caſt upon him long ago, theſe they were ſtill freſh and new in his memory, and this is another affection and diſpoſition of a thankful Heart; to remember thoſe Mercies which another would have quite forgotten, and never thought off. Thus does David here, the Mercies of his Infancy, and his Childhood, and his younger years, which one would have imagined, that now in his Age had been quite out of his mind, yet theſe does he here ſtir up Himſelf, to remember and bring to his thoughts. Took me out of the Womb, when was that? It may be threeſcore years ago, when David penn'd the Pſalmes. He thinks of thoſe Mercies which God vouchſafed Him, when he was not capable of thinking nor conſidering what was beſtowed upon him, and ſo are we taught hence to do, in an imitation of this holy Example which is here ſet before us. Remember God s goodneſs of old, and the Mercies of former Generations; which we injoyed before we knew what it was which we did injoy. Thus we ſhould do both in Spiritual things and Temporal. In Spirituals, Gods love in Election, and Deſignation of us to Eternal Glory, before the Foundations of the World were laid, and ſo Gods love in Converſion, and Effectual calling of us, when it may be many of us were going on in a way of Perdition, that God paſt by us, while we were in our Blood, and ſaid live; that he had thought of Peace towards us, when we had thought of Rebellion againſt him. Theſe are ſuch mercies as are never to be forgotten by us. And ſo in Temporal matters, Gods ancient Loving-kindneſs to us here alſo, it is worth our remembrance. Thoſe Mercies which he had beſtowed in our minority, we are to call to mind and acknowledge in our riper age.
And there's the ſame Ground for this, as there was for the former Obſervation, foraſmuch as time does not take from Curteſy, nor make the thing in its own nature to be ever the leſs valuable by us, look as it is again with Sins, they are never a whit the leſs Hainous, becauſe they were committed long ago, Sin, it is the ſame for the nature of it, even then when men have forgotten it, even ſo is it alſo with Mercy, it is ſtill the ſame conſidered in it ſelf, and accordingly deſerves to be as much acknowledged, as if it were never ſo lately conferred, and as a Penitent man will do the one, ſo a thankful man will do the other. He which is a true Penitent perſon, he will not onelyonly be humbled for thoſe Sins, which he has committed lately, but for thoſe Sins which he has committed formerly, for the vanity of his Childhood, and for the refractorineſs of his Nonage, and for the Sins of his youth, even ſo he which is a true thankful perſon, he will not onelyonly acknowledge thoſe Mercies which he has received but lately, but as well thoſe Mercies which he has received many years paſt, and David which did the one, he did alſo the other, and both as we may ſee in one place together. Pſal. 25.6.7. Remember O Lord thy tender Mercies, and thy Lovingkindneſſes, for they have been ever of old. Remember not the Sins of my youth, nor my Tranſgreſſions.
Thirdly, He remembers Primitive, or Original Mercies, thoſe Mercies which he had at firſt, in the very entrance and beginning of his life, when he firſt came into the World, and were likewiſe the Ground and Foundation of all the reſt. And this is that in like manner, which is to be done by every thankful man beſides. It concernes us very much to acknowledge Gods goodneſs, as in his ancient love, ſo alſo in his firſt love, and beginnings of good will towards us. Such was this here which David makes mention of in this preſent Scipture. When he ſpeaks of his coming out of the womb, and when he ſpeaks of his hanging upon the breaſt, they were original mercies which contains two things in it. Firſt, a Precedency of Order. And Secondly, an advantage of Derivation. They had the right of Primo-giniture, and they had the right alſo of conveyance, being firſt themſelves, and cauſing others alſo to come after. This mercy of coming out of the womb, it opens the womb of Gods mercy, as I may ſo expreſs it, and hath the Dignity of the firſt born amongſt many Brethren. And therefore is ſo much the more to be acknowledged, and recorded by us (as we ſhall ſhew) in this regard.
It is with mercies, as with judgements, one makes may for another, and the firſt is ſo much the more conſiderable, as it induces and brings in the reſt; when God hath begun to puniſh he will proceed, when I begin (ſayes he) I will make an end: And ſo alſo alſo for mercies, when he begins to ſhew mercy, he will proceed alſo. Therefore let us take notice of firſt mercies, they are the pledges of Gods goodneſs to us; ye ſee how it is with men in the world for their ordinary affairs they uſe to ſtand much upon an handſel, which they are ready to account, and reckon upon, as a fore-runner of more good unto them, and ſo may we alſo here in the diſpenſations of Gods providence towards us. It is a very great incouragement of us, when God beſtowes the firſt bleſſing upon us, and he does expect accordingly, that ye ſhould be very much affected with it, and thankfull to him for it. We ſhould do in the exerciſe of our thankfulneſs, as again in the exerciſe of our repentance, and humiliation. He which will be a right penitent indeed, and perform this work of Godly ſorrow in that right manner he ſhould do, and as God requires of him, he muſt not onelyonly take notice of ſome few actual ſins, which carry in them the nature of ſtreams, but he muſt takes notice of his original ſin alſo, which carries in it the nature of a fountain, he muſt ranſack his heart to the bottom, and deal with himſelf for his firſt ſin of all. The ſin of his Nature, and the ſin of his Birth, and the ſin of his Conception. As David, I was born in iniquity, and in ſin did my mother conceive me, Pſ. 51.5. And this which is the root and ſpring and fountain, and cauſe of all the reſt muſt be lamented, and bewayl'd in him. So he which will be thankful indeed, he muſt not onelyonly acknowledge thoſe mercies which are beſtowed upon him in a ſucceſſion, but the very firſt mercy alſo, which he injoy'd, not onelyonly the mercies of his life, but the mercies alſo of his birth and firſt being. Thus does David here.
Laſtly, He takes notice of conſtant mercies, thoſe which were continued to him from the firſt moment of his being till now, through the whole courſe of his life to this preſent. He takes notice of the goodneſs of God to him in the full latitude and extent of it. And this is another thing alſo, which we are likewiſe hence inſtructed to do. If we would ſhew our ſelves truly thankful, conſider the providence of God to us in every paſſage of mercy which he ſhews us. Take notice not onelyonly of one mercy, but more, and take notice not onelyonly of ſome few mercies, but many, yea, as near as we can of all. Nay, further take notice of Gods mercies even in croſſes, and troubles and afflictions themſelves, as David here though he was a man of ſorrows, in ſundry particulars of his life, yet he acknowledges that God was his God all his life-time notwithſtanding that. There's a great piece of thankfullneſs which is due from us even for the worſt and croſſeſt of providence, which happen unto us, ſo far forth as God doth oftentimes bring greater good out of evil and ſanctifie afflictions to ſuch a purpoſe, as to make us ſo much the better for them.
He which is a true child of God indeed, he will ſee ground of thankfulneſs to him, even for any thing whatſoever befalls him, becauſe all things work together for good to them that love him, as it is in Rom. 8.28. And all the paths of the Lord are mercy and truth unto ſuch as keep his Covenant and his Teſtimonies, as it is in Pſal. 25.10. Thus David not onelyonly here in this Scripture but alſo in other places, as Pſal. 68.19. Bleſſed be the Lord, who loadeth us daily with benefits, &c. And Pſal. 48.14. This God is our God for ever, and ever. He will be our guide even unto death, our God for ever and ever, and our guide even to death it ſelf. He takes notice of Gods goodneſs all along.
And thus have we here ſeen the acknowledgement which David here makes, in the General notion, and repreſentation of it, he takes notice of common mercies. He takes notice of ancient mercies. He takes notice of primitive mercies. He takes notice of conſtant mercies.
The Second View of it is the ſpecification of the ſeveral particulars as they are here laid before us in the Text, and they are theſe following.
Firſt, The bleſſings of the womb, in his birth and firſt coming into the world. Thou art he that tookeſt me out of the womb.
Secondly, The Bleſſing of the breaſt, in his nurſery and firſt ſuſtentation in the world. Thou madeſt me to hope, when I was upon my mothers breaſts.
Thirdly, The Bleſſing of the Cradle, in the tutelary care of his Orphanage, and deſolate condition, Ʋpon thee was I caſt from the womb.
And laſtly, The Bleſſings of the Covenant, in the continued and mutual intereſt, which he had in God, and God in him, Thou art my God from my mothers Belly.
We begin with the firſt, The Bleſſings of the womb, which David does here acknowledge in his his Birth, and firſt coming into the world, Thou art he that took me out of the womb. Where we ſee it is a Duty which lyes upon us to acknowledge the bleſſings of his Birth. It is a mercy to be well-born (bene neſci) and accordingly to be acknowledged. This is that which David does here, and alſo in other places. As in Pſal. 71.6. The parallel place to this, Thou art he that tookeſt me out of my mothers bowels, my praiſe ſhall be continually of thee, where the latter words refer to the former, Thou tookeſt me out of my mothers womb, my praiſe ſhall be of thee; That is, it ſhall be of thee for taking me, &c. Where when David bleſſes God for his birth as he does alſo here in our preſent Text. we are not to take it ſimply, and abſolutely for a meer entrance and coming into the world, no more but ſo, (though that hath its mercy in it to) but we are to take it in the whole latitude and reach and comprehenſiveneſs of it in all the ſeveral appurtenances which are attendant, and belonging unto it. As to inſtance in the chiefeſt of them, which are to be obſerved by us.
Firſt, As it hath attendant upon it the Bleſſing of Life. David bleſt God here not onelyonly that he was meerly born, but born alive, that he was not ſtillborn, that the womb was not his grave, but that God in goodneſs and mercy to him gave him the liberty to ſee the light. This is that which many do not partake of, which is ſo much the greater ground of thankfulneſs and acknowledgement to thoſe which do.
Life is a very great bleſſing, which hath a great deal of ſweetneſs in it, in the nature of the thing it ſelf. A living dog is better than a dead Lyon, Eccleſ. 9.4.. But then moreover it is further a mercy, as it is the ground-word and foundation of all the reſt, which he receives with it. All other comforts beſides, which God hath given us whether natural or ſpiritual, they are all founded in life, and from thence take their uſe, as concerning the activity of them. One of the greateſt and chiefeſt excellencies of all is that it proves an opportunity to us for the working out of our eternal ſalvation, whiles we live, we have an advantage for this, and to God ſome ſpecial ſervice in the places wherein he hath ſet us, to glorifie him that made us, who hath given us all things that pertain to life and godlineſs, as the Apoſtle Peter ſpeaks, and in whom, as the Apoſtle Paul ſayes, we live, and move, and have our being. And this is one thing herein included, Thou tookeſt me out of the womb, that is, thou tookeſt me out of the womb alive, That was a great mercy to him.
And then further for th amplification of it with life, not onelyonly to himſelf but alſo to his Parent. There's many a child born into the world which like a Viper proves the death of the mother, The life and birth of the child falls out ſometimes to be the deſtruction of the Parent which bare it, and brought it forth. As ye know it was with Benjamin, to Rachel, He was Benoni, and ſo ſhe ſtyled him, the ſon of her ſorrows.
But it was otherwiſe here with David, he was not ſo. And it is otherwiſe alſo with many others, which is to be acknowledged by them both Parents and children, as being great and ſpecial favours and mercies to both.
But to this here may be haply Objected, That Birth, and ſo alſo life is not ſo great a bleſſing indeed, as we would ſeem to make it to be, for the Scripture it ſelf in ſome places ſpeaks otherwiſe of them. As Eccleſ. 7.1. The day of death is better then the day of ones birth. And Eccleſ. 4.2, 3. Wherefore I praiſed the dead which are already dead, more then the living which are yet alive, yea better is he then both they which hath not yet been, who hath not ſeen the evil work that is done under the Sun. Again 'tis ſaid of Judas, Mark 14, 20. It had been good for that man that he had not been born.
To theſe I anſwer, Firſt, For thoſe Saints of God, which have ſometimes curſt the dayes of their birth, it hath been a weakneſs and infirmity in them, ariſing out of the ſtrength of paſſion, and inordinate ſorrow in them, which is no diſparagement at all to the mercy it ſelf, nor their example to be followed by us, as being ſinful and unwarrantable in them. Then, as for Judas of whom it is ſaid, that it had been good for him, if he had never been born, It is not ſpoken as any diminution of birth in its own …tufe conſider'd, but onelyonly as it was improv'd by him wickedly to his own deſtruction, and eternal damnation. And indeed in this ſenſe a man had better never been born indeed. He that is not newborn he had better been ſtill-born. He that is not born again, he had better he had not been born at all. He that is not changed from his natural corruption, has not a new nature put into him, has not the image of God renewed in him, is not converted and brought home to God either ſooner or later, but lives and dies impenitently, and in the wayes of ſin, it had been a great deal better for that man that he had never ſeen the light, nor had known what life had ment, and in this reſpect is it ſaid of Judas, that it had been good for him if he had nor been born.
Again for thoſe places in Eccleſiaſtes, to anſwer them. To the firſt, where tis ſaid the day of Death is better then the day of Birth. The day of Birth is not ſimply diminiſhed, but the day of Death prefer'd before it, and that not abſolutely and indefinitely neither, but reſpectively and Secundum quid, as we uſe to ſpeak. To wit, as the day of Death put an end to thoſe worldly miſeryes, which Birth makes a man capable off, and further as to the Children of God, it is the beginning of future Happineſs and Glory, and the Birth day of Immortality it ſelf. Thus is the day of Death better, but if we ſpeak of them in Eodem genere, comparing Life and Death together in the ſame Conſideration, ſo the day of Birth is better &c.
For the other place, where the Preacher praiſes the Dead, which are already dead more then the Living which are yet alive &c. He does not prefer Death, and annihilation before Life, and being abſolutely, but onelyonly order to ſuch a time and ſeaſon of it. He does not ſay I prayſed the Dead, which are already dead more then the living, which have been formerly living, but more then thoſe which are now alive. And he does not ſay better is he then both, which never ſhall be, but better is he then both which hath not yet been viz. Till theſe Miſeries and Calamities are gone, and over paſt. So that ſtill the injoyment of Life, and ſo Birth is to be acknowledged a Bleſſing; and to be counted ſo by us.
But here a Queſtion may come in by the impertinent to this preſent argument in hand Whether it be lawful and warrantable for a man to celebrate his Birth-day or no? to commemorate the day wherein he was born? That which ſeems to make againſt it, is that we never read of any in Scripture which did ſo but wicked men, and Infidels, and unbelievers, and ſuch as were never acquainted with the Myſtery of Original ſin, which defiles our birth, as for example Pharaoh in Geneſ. 40.20. He made a feaſt on his birth-day. And ſo alſo Herod, in Matth. 14.6. His Birth-day was kept, but for others which were Godly, and holy men, we have no inſtance, or example of them for ſuch an Obſervation.
To this I anſer, That notwithſtanding we have no example for it, yet foraſmuch as we have nothing abſolutely againſt it, nor yet which by way of conſequence may be inferr'd in oppoſition to it, the thing in it ſelf is ſuch as may be lawfully practiſ'd; but ſtill with this caution, that in regard of the frequent abuſes which have crept into it through men's corruption, in its corporal obſervation, that therefore men had need to be more watchful over themſelves in it. And eſpecially to let their hearts run out in the ſpiritual obſervation of it rather then in any thing elſe; to wit in thankfulneſs to God for their Creation, Birth, Education, and other mercies received: An examination of their life paſt, and a renewing of their Covenant with God, for time to come, to walk more carefully and exactly before him.
In ſuch things as theſe eſpecially does this buſineſs conſiſt, but as for other matters, wherein men chiefly expreſs their rejoycing at ſuch times, as by feaſtings and gifts, and the like, being they are things which are leſs material, and impertinent to the main thing of all; there is the leſs reſpect to be to them, and perhaps as circumſtances may carry it, may be as well omitted as perform'd. And ſo much of the firſt and main Benefit which is attendant upon his mercy. and for which it is to be acknowledg'd as a Birth, The Bleſſing of life.
Now beſides this there are other Mercies alſo which belong hereunto, which are to be acknowledged herein likewiſe, by thoſe which are partakers of them. As for Example, ſoundneſs of Conſtitution, a good Temper, and Natural frame and Healthfulneſs of Body, when men are bleſt with this Vita non eſt vivere ſed Valere. He does not live that Breathes, but that lives Healthfully, and tis a very great mercy of God, conſidering the manifold miſcarriages and weakneſſes which are in this kind, when it pleaſes God to give us a good habit, and Compoſition of Health.
Secondly, Due proportion of Parts, and Limbs, and Senſes, and ſuch as theſe, we ſee how many deformed miſhapen and monſtrous Births there are ſometimes in the World. Blind, and Deaf, and Halt, and Creeple, and the like, ſuch defects and imperfections as theſe, as makes life oftentimes a burden and wearineſs to thoſe which have them. Theſe its a very great mercy to bee freed and Exempted from. And this Holy man David ſeems to bleſs God here incluſively for theſe, yea indeed he does it expreſly in another place, as we may ſee it there at large, in Pſal. 139.13.14.15.16. Thou haſt covered me in my mothers Womb, I will praiſe thee for I am fearfully and wonderfully made.
Thirdly, Wit, and Underſtanding, and Ingenuity, and natural Capacity, ſuch as theſe, are alſo here to be taken in, as matter of Acknowledgment. There are ſome which are born Idiots, and Fooles, and Dullards, and void of common reach. There are others which have crabbid Natures, and Crooked and untoward Diſpoſitions, now where ever there is a freedom from theſe, it is alſo a mercy. And ſo I might proceed at large in theſe ſeveral Appurtenances, but ſo much may ſuffice of the firſt particular, which David here mentions. The Bleſſing of the Womb, in his Birth. Thou art he that tookeſt me &c.
The Second is the Bleſſings of the Breaſt, in his Nurſery, and ſuſtentation being born. Thou madeſt me to hope, when I was upon my Mothers breſts. Madeſt me to hope? How are we to underſtand this? Infants have not the exerciſe of reaſon, and therefore have not the exerciſe of Hope, which is an act of reaſon, how would then David ſay here. Thou madeſt me to hope. For the underſtanding of this we muſt know that he ſpeaks not of the Mind, but of the Eſtate. Thou madeſt me to hope, that is, thou putteſt me into an hopeful Condition, thou gaveſt me Ground and Foundation of Hope from thy carriage at that time unto me. And that as it may be further explain'd in theſe two Particulars.
Firſt, By Protection and Preſervation.
Secondly, By Proviſion and Suſtentation, Gods goodneſs in each of theſe particulars made David to hope.
Firſt, By Protection and Preſervation. God did then defend, and preſerve him from many Evils which he was ſubject unto, and ſo ſome tranſlate the preſent word Mavtictu. Thou keepeſt me in ſafety, as ye may ſee in the Margent of the Text. There are many Evils and Dangers which are kept and preſerved from them. You know what was the ill hap of Mephiboſheth, the Son of Davids friend. 2 Sam. 4.4. His Nurſe ſlipt and let him fall, that he became a Cripple ever afterwards. And the young Children which Herod ſlew in Bethlehem, they were ſome of them killed upon the Breaſt, and the blood of the child mingled with the milk of the Mother. There are others which have been kept from Diſeaſes and Sickneſſes, which they have been here liable unto, the Nurſe ſometimes infected, and yet the Infant free'd, and eſcaped. When we conſider the many Miſchances, and Caſualties which this firſt condition of Life has attendant upon it, of Starving, of Overlaying, of Smoothering, of Infecting, and ſuch as theſe, we have very great cauſe to bleſs God that preſerved us when we hung upon the Breaſts. And further to make it an argument of depending and truſting upon him him ſtill for following times. This is the Scope and drift of this Text and Scripture which we have now in hand, and for which alſo I have the rather made choyce of it, to handle at this preſent time, to uphold us againſt the Fears and Dangers of the days we now live in. God's Goodneſs in this firſt Diſpenſation of himſelf unto us. The State and Condition of Infancy may here be a ground of Security to riper years. Thus it was here to David. And accordingly it ſhould now occaſionally be improved by you againſt all inordinate carefulneſs, and Sollicitude and diſtraction of Spirit, whether for your ſelves, or thoſe which in this relation belong unto you. There are many which much perplex themſelves with ſuch thoughts, what ſhall become of them, and eſpecially of their Infants and little ones in ſuch ſad times as theſe which are now upon us. Of War, and Slaughter, and Deſolation, and national Ruine, why conſider now for this purpoſe, who it is that makes to hope upon the breaſt. It is not the tenderneſs of Condition which makes God uncapable of ſhewing mercy, or unwilling, or unable to give protection, nay he gives it ſo much the rather in that regard, in which reſpect we ſhould depend upon him, and though God may not always it may be ſhew it in that way, which we may deſire and expect it, yet he will do it in ſome other way and manner, which ſhall be altogether as profitable for us, and comfortable to us. And that's the firſt pledge of Goodneſs, which David draws from this Condition. The Pledges of Protection, and Preſervation.
The Second is the Pledge of Proviſion and Suſtentation. God fed him upon the Breaſts, therefore there was good ground to hope that God would feed, and ſuſtain him ſtill. Here's an argument now againſt Sollicitous, and diſtracting care for our ſupport here in this World, which is that which does very much diſquiet many an Heart. What ſhall we Eat? and what ſhall we Drink? and wherewith ſhall we be Cloathed? Our Saviour in this caſe ſends us in another place to the Birds, and to the Lillyes, and Beaſts. Here now we are ſent to the Babes, and Sucklings, and Breaſts, conſider what God has done here in this particular, and fetch an argument of Faith from hence. It is a good ſecurity to us for our Suſtenance, and daily Bread. And when we are at any time tempted to diſtruſtfulneſs we ſhould make this uſe of it, to look back and conſider how God provided for us in this Condition, and reaſon thus. He that fed me when I was a Child, and unable to feed my ſelf, will he now ſtarve me when I am a man, and when I partake of more Abilities? He that fed me with Milk, will he not feed me with ſtronger Meat. He that has fed me, will he not feed thoſe alſo which are mine, and which belongs unto me? Thus ſhould we argue in theſe caſes, and conſider that this Carping and Caring, as it is offenſive in other Conſiderations, ſo it does alſo in particular treſpaſs upon our experience of Gods goodneſs to us in our Infancy, and tender Eſtate.
There is one thing more before I paſs this particular, which is not to be omitted by us, my Mothers Breaſts. There is ſomewhat alſo obſervable in this. It is not ſaid the Breaſts of the Nurſe, but the breaſts of the Mother, to ſignify thus much unto us, that none in an ordinary way are ſo fit Nurſes of Children as Parents. Where there is a Concurrance of other Qualifications, and no ſpecial hinderance and impediment that juſtly lyes in the way, as an obſtruction thereunto, which muſt always in ſuch caſes be excepted. She that is the Childs Mother, is the fitteſt to be the Childs Nurſe, it's moſt ſutable and agreeable to Nature, and that affection which God hath put into Parents for this end amongſt the reſt. Eſay. 49.15. Can a Woman forget her ſucking Child, that ſhe ſhould not have compaſſion on the Son of her Womb. Where the Son of her Womb, and her ſucking Child are put together, as explaining one another. A Woman may forget a ſucking Child which is the Son of another Woman, but which is the Son of her own Womb, this ſhe can hardly forget. This was the Happineſs of Moſes when Pharach's Daughter took him up for her adopted one, that ſhe which was his Mother was his Nurſe, and ſo David here in this place he does intimate it as a bleſſing to be remembred, that ſhe that bore him Nurſt him, and that as God preſerved him upon the Breaſts, ſo eſpecially upon the breaſts of his Mother.
This is therefore by the way a good item, and admonition which is here ſuggeſted unto us, as concerning Parents and Mothers of Children to be taken notice of by them, that they conſider upon what grounds, and in what caſes they devolve this work upon others, which properly, and naturally, and orginally, and in the example of Scripture hath ſtill for the moſt part been an imployment belonging to themſelves. And that's alſo the Second particular. The bleſſings of the Breaſts.
The Third is the bleſſings of the Cradle, in the care of his Orphanage and Education. Ʋpon thee was I caſt from the Womb. Here is a further Expreſſion of Gods goodneſs and mercy to him in his former Eſtate. There are two manner of ways in which David was ſaid from the Womb to be caſt upon God, and ſo conſequently any other may be ſaid to be caſt upon him in the ſame reſpect likewiſe.
Firſt, By the Helpleſneſs and Neceſſity of his Condition. He was now a poor and deſtitute Creature unable to help Himſelf, or do any thing towards his own advancement, and then did God himſelf take a ſpecial care of him, he was caſt upon him that is, left to his mercy.
Secondly, By the Faith of his Parents. Who in the exerciſe of Faith in the promiſes, and Gods Covenant of free-Grace did commend and commit, and give him up to Gods tuition.
Firſt, He was caſt upon God from the Womb, by the Helpleſneſs and Neceſſity of his Condition. He was ſo caſt upon God, as that he or none muſt now relieve him, and take care of him, and ſo he did. Thus Pſal. 27.10. When my Father and Mother forſake me, then the Lord will take me up. Which is true both of a forſaking of Affection, and likewiſe of a forſaking of Preſence; which latter (as I conceive) is there chiefly and principally intended. When his Father and his Mother forſook him by being removed, and taken away from him, ſo that here now we have exhibited unto us the ſpecial care which God undertakes to have of Orphans, and Fatherleſs Children, to provide for them, or any other which though they have Parents, yet are ſuch as cannot help them Thou art the helper of the Fatherleſs. Pſal. 10.14. And in thee, the Fatherleſs find mercy. Hoſe. 14.3. In which places by Fatherleſs we may underſtand not onelyonly ſuch as are commonly and properly ſo called, but which are in any deſtitute and forelorn Condition whatſoever it be. Thus did God graciouſly provide for David, and thus alſo for ſundry others, he is a faithful, and careful Guardian to protect and ſuſtain thoſe which are moſt to ſeek of outward relief, and he delights to ſhew himſelf ſo upon all occaſions, where there is leſs comfort from the Creature, there is the greateſt ſupply from Him; he makes up the want and deprivation of other friends. A Father of the Fatherleſs, and a Judge of the Widdow is God in his holy Habitation. Pſal. 68.5. He is a Father of others, and he is a Judg of others, but a Judg and Father to theſe in a more eſpecial, and peculiar manner. There is none commonly which are better provided for, then thoſe oftentimes which are in ſuch Conditions as theſe are.
And the Reaſon of it is, becauſe hereby God has the greater Honour and Glory both of his Power and Goodneſs. He is more ſeen in ſuch paſſages and diſpenſations of Providence as theſe, and accordingly more to be acknowledged.
The Improvement whereof to our ſelves is to teach us to take notice of it, both for our thankfulneſs and comfort. It is a great Supportment to us in any low and ſad Eſtate, which at any time may befall unto us, to conſider and remember this truth, that care which God has even of Infants, and little Children, in their helpleſs Condition. And it may be carryed not onelyonly to our ſelves, for our own particular Perſon; but alſo by way of inlargement to the whole Church and People of God, as the Prophet Eſay ſeems to expreſs it in the name of God Himſelf. Eſay. 46.3.4. Harken unto me O Houſe of Jacob, and all the remnant of the houſe of Iſrael, which are born by me, from the Belly, which are carryed from the Womb. And even to your old age I am he, and even to your Hoary hairs will I carry you, I have made, and I will bear, even I will carry and will deliver you. The Lord he takes upon him to be to his Church, as a tender Nurſe or Mother which bears her Children upon in her arms, and according to theſe Expreſſions does he often deliver Himſelf. As Exod. 10.4. I bear you on Eagles wings, and brought you to my ſelf So Deut. 32 11. As an Eagle ſtirreth up her Neſt, fluttereth over her young, ſpreadeth abroad her wings, taketh them, and beareth them upon her wings. So did the Lord do with his People &c. And Deut. 1.31. The Lord thy God beareth thee, as a man doth bear his Son. And Act 13.18. He ſuffered their manners in the Wilderneſs. Some take it as a Nurſe beareth or feedeth her Child, ſo did the Lord bear and feed his Church. Again we have an expreſſion much like this in Hoſ. 11.1.3. When Iſrael was a Child then I loved him, and called my Son out of Egypt. I taught Epharim alſo to go, taking them by their armes, but they knew not that I healed them. Thus does the Lord take care of his People in the worſt Eſtate. All which comes to this purpoſe to ſtir up our Faith and Confidence in God, even for the good of his Church and people ſtill in theſe ſad and Calamitous times which are at preſent upon us. And thus as David was caſt upon God from the womb, by the helpleſneſs of his Condition.
Secondly, By the faith of his Parents, they reſign'd him, and gave him up to God, to his care and defence and protection, from their very firſt injoyment of them, which ſhewes here the like duty to be practiſed by all other Parents whatſoever; even to commit their children to God from the very firſt moment that God beſtowes them upon them. There are two things which are here exhibited and preſenred unto us from this particular, as a duty which lyes upon Parents in this regard.
Firſt, the Duty it ſelf, viz. To caſt their children upon God and his fatherly providence.
And Secondly, to do it early, and betimes, even from the womb it ſelf. Thus ſayes David here upon thee was I caſt from the womb.
Firſt, I ſay they muſt caſt them upon and commit them to him, which I do not ſpeak to this purpoſe, as that themſelves ſhould caſt away all care and regard of them, but that in the uſe of all lawful means, they ſhould devolve the chief care upon him to whom it chiefly belongs. As God caſts children upon Parents by giving children to them, ſo they ſhould caſt them back again to him, by commending them to his Cuſtody and direction.
Secondly, They muſt do it alſo betimes; do it from the womb, from the very firſt injoyment of them. There are many which it may be will do it afterwards, be content to caſt them upon him, when they have ſufficiently provided for themſeles, but this is commended to us, the doing it from their firſt beiginning.
This committing of your children to God is the ſafeſt proviſion for them, that poſſibly you can make, it is better then to comit them to the deareſt friends that they may have in the world. It is better then to commit them to the greateſt eſtates that ye can purchaſe for them. It's better then to commit them to the greateſt skill or ability which we can conveigh unto them, all is nothing to this, the caſting of them upon God himſelf. And ſo ye have alſo the third particular here mentioned. The bleſſings of the Cradle. Ʋpon thee, &c.
The fourth and laſt is the bleſſing of the Covenant. Thou art my God from my mothers belly; where again are two particulars more. Firſt, The bleſſing it ſelf, Thou art my God. Secondly, The extent of this Bleſſing, from my mothers womb.
Firſt, The Bleſſing it ſelf, Thou art my God. This hath more in it then all the reſt beſides, and comprehends the other under it and ſomething more, Here's the bleſſings of the firſt birth, and the bleſſings of the New-birth. And there are two things more again in it. Firſt, Here's an implication of intereſt, Thou art my God that owneſt me and I thee. And Secondly, here's an Implication of Activity. Thou art my God which ſtandeſt to me, and art careful for me.
Firſt, Here's an Implication of Intereſt, Thou art my God, That is, there is a Gracious Covenant drawn betwixt me and thee. This we may obſerve as pertinent, and belonging to every true Believer. God makes over himſelf to him, and he makes over himſelf to God. They are mutually one another. Thou art my God. Only for the right underſtanding of it, we muſt know in what order and method, God begins with us, and then we follow him. God firſt chooſes us, and then we chooſe Him. God firſt loves us, and then we love him. God firſt gives himſelf to us, and then drawes our hearts and ſpirits in this gift, to give our ſelves to him. This is a great mercy and much to be acknowledged by us, though we had nothing elſe in the world. For God to be our God, it is more then for all the Kingdomes of the Earth to be intayl'd upon us. David in this one expreſſion, he includes every thing elſe, which had been poſſible for him to have thought on, and call'd to mind. He could not well have ſaid leſs; and he could not poſſibly have ſaid more. If God be not our God, we have then a great deal too little, what ever we have beſides. And if God be our God we have then more then enough, even when we want every thing elſe. This is the utmoſt bounds and perfection of all happineſs whatſoever. For God to be our God it is to be all things whatſoever we want, or deſire to injoy. Grace and Glory both, as it is expreſt, Pſal. 84.11. A ſon and ſhield, all things requiſite and convenient, whether for this or a better life, not onelyonly the bleſſings of the womb and the bleſſings of the breaſt, but which is alſo further added as the accompliſhment of the bleſſings of Joſeph. The Bleſſings of heaven above, and the bleſſings of the deep that lye under. This is to be our God.
But how did David know that God was his God? that he ſhould here thus claim intereſt in him. Surely, he had ſome ground to ſay ſo, or elſe he would have ſaid …t, and ſuch as we alſo muſt have, if we ſay with any comfort. There are many which ſcrape acquaintance with God, which yet he will never own at another day. Not every one that ſaid Lord, Lord, ſhall enter into the Kingdom of Heaven, nor every one that ſaith, My God, had God for their God indeed. No, there's ſomewhat more belongs to it than meerly ſo. David ſaid God was his God, becauſe he found himſelf to be his ſervant. Beloved if God be our God, then certainly we are his people, that's out of all controverſie. To be our God, is a word of relation, and implyes as ſomewhat on Gods part, ſo likewiſe ſomewhat on ours. That namely we have given up our ſelves to His holy Guidance and Government, to be ruled and ordered by him in all whatſover we do. Thoſe whom God is a God to he hath put his Spirit into them, and transforming them, and chang'd them into a likeneſs to his Divine Nature. And by this may we now diſcover, whether it be ſo indeed with our ſelves, yea or no. Have we taken Chriſt upon thoſe terms and conditions as he is propounded in the Goſpel, not onelyonly to be a Saviour to ſave us but alſo to be a Lord to rule us? Have we done ſo indeed, and in good earneſt, and do we find ſuch principles in us, as do ſute hereunto? Do we love God? Do we delight in God? Do we fear God? Do we ſtand in awe of him? and hate every thing which ſtands in oppoſition, and contrariety to him? Do we love the Cauſe of God? Do we love the word of God? Do we love the people of God. Every thing that ſavors of Him? Every thing that has intereſt in Him? Every thing that has Relation to Him? And that purely for Himſelf. Eo nomine and in that conſideration. Theſe things would be ſought and inquired into, for the ſatisfaction of our ſelves in this particular, that God is our God indeed Which as tis the greateſt Happineſs to be right in, ſo tis the greateſt Miſery that can be to miſtake. I am ſorry I have not time to proſecute this argument ſo as I could wiſh, which requires as much time to handle, and to give the full explication of it, as the extent of the benefit it ſelf, which is to all Eternity. So much briefly of the firſt thing, as carryes in it an Implication of Intereſt. Thou art my God. i. e. There is a Covenant betwixt us.
Secondly, It carryes in it alſo an Implication of Activity. Thou art my God. That is, thou art one who art Active for me. For God to be our God is not a meer Title and Relation, but withall a matter of Improvement. And this is that which David likewiſe here implies in this Expreſſion. Thou haſt ſhowen thy ſelf as a God unto me in all thy dealings and carriages towards me. Thoſe whom God is a God to, he does Improve Himſelf to the utmoſt to them, in all things which they ſtand in need of from Him. I ſhall but name ſome particulars unto you.
As Firſt, My God to preſerve me, and defend me, and keep me from Evil. This carryes a reference to what he had ſaid before in the former Clauſes concerning Gods Providence over him in regard of Birth and Suſtentation. Thoſe whom God is a God too, he does undertake ſo far forth to preſerve them as may be good and convenient for them, they had the benefit of his Power and ſtrength. And this had David experience of for his particular in ſundry examples. God had kept him from the Bear, and from the Lyon, and from the Philiſtins, and from the hands of Saul &c.
Secondly, My God to Direct me, and Counſel me in caſes of Uncertainty. When I know not what to do, nor whether to betake my ſelf for Succor, then art thou near me to adviſe me, and to teach me what I ſhall do.
Thirdly, My God to aſſiſt me, and ſtrengthen me in matter of Duty and Performance. By thee I have run'd through a Troup, and by my God I have leaped over a Wall. Pſal. 18.29. Thoſe whom God is a God too, they partake of his inabling Grace which is more or leſs Auxiliary to them.
Laſtly, My God to fill me with a greater meaſure and degree of Grace and Holineſs here, and who will likewiſe beſtow upon me Glory, and full Happineſs hereafter. In all theſe particulars have thoſe to which God is a God too, and in Covenant with them, the improvement of his Deity for them. And thus much of the Bleſſing it ſelf which he here mentions. Thou art my God.
Now the Second (ſo the laſt) thing. That's the extent of this Bleſſing. From my Mothers Belly. Where by the way: This phraſe from my Mothers Belly, it is not here to be taken Cauſative but Terminative. It does not denote unto us the Conveyance of Sanctification, and the Covenant of Free-Grace; but rather the firſt moment and beginning of it. Every man by Nature is in a ſtate of Contrariety and Alienation. We are Strangers to God from the Womb, yea Enemies againſt him. And ſo he cannot be ſaid to be our God from our Mothers Belly in this reſpect. Our Mothers Belly is the place rather, wherein God and we firſt fall out, and differ from one another. This is the Sum of all: That Parents they convey Sin, but they do not convey Grace. Religion it goes not by Birth and carnal Propagation. Chriſtiani non noſcuntur, ſed fiunt. We are not born Chriſtians, but made ſo, and that by a Supernatural work of the Spirit of God upon our Hearts. Therefore thoſe words are not to be taken in this Explication, as denoting the Cauſe from whence David was a Child of God, but rather as denoting the time and ſeaſon from whence God was his God, and ſo the further duration and continuance of it all along from that time to this preſent moment, wherein he wrote. And ſo he does in this Expreſſion bleſs God for two things at once.
Firſt, For being his God ſo Early.
And Secondly, For being his God ſo long, both are implyed in this. Thou art my God from my Mothers Belly.
Firſt, He here bleſſes God, for being his God ſo Early. My God from my Mothers Belly. That is as ſoon as I had any being in the World. He might have if he had pleaſed, fetch't it higher, if we ſpeak of Gods Decree in Election, and have ſaid from the beginning of the World. Yea before the Foundations of the World were ever laid. As Pſal. 90.2. But he ſpeaks here rather of the Execution and Manifeſtation of this his Decree. God is then our God properly, when he manifeſts Himſelf to be our God by ſome ſpecial work of Grace in our Souls, and by giving Himſelf unto us. And ſo he is pleaſed to do to divers, in the very firſt dawnings of nature in them. The Prophet Jeremiah he was Sanctifyed in the womb. Jer. 1.5. Before I formed thee in thee Belly, I knew thee, and before thou cameſt forth out of the Womb, I Sanctifyed thee, and I ordained thee a Prophet unto the Nations. And ſo likewiſe John the Baptiſt, he had the ſame Grace and Favour alſo. Timothy. It is ſaid that from a Child he had known the Holy Scriptures, which were able to make him wiſe to Salvation. 2 Tim. 3.15. And Obadiah. 1 Kings 18.12. I thy Servant do fear the Lord from my Youth. This is the goodneſs of God to many perſons, to be early in his beginning of Grace which he works in them.
Thus there can be no other ground, or reaſon aſſigned of it, but onelyonly his own free-Grace, and good Pleaſure and will towards them, who as he is free in the thing it ſelf, ſo alſo in the time of Diſpenſation.
And there is a double uſe which we may make of this Obſervation.
Firſt, To inform and ſatisfy us, as concerning the time of Converſion, and beginning of the work of Grace, which is a Queſtion which does many times trouble and perplex many a Soul, to know the diſtinct reaſon when God firſt brought him home to Himſelf. For this: It is not in all kind of Perſons diſcernable by them. Eccl. 11.5. As thou knoweſt not which is the way of the Spirit, nor how the bones do grow in the Womb of her that is with Child: ſo thou knoweſt not the work of God who maketh all. Indeed for thoſe who have a great part of their time lived profanely, or a meer civil life, in them, becauſe the change is more Eminent, the time is more Conſpicuous too, but for thoſe whom it hath pleaſed God to Sanctify in their Infancy, and tender years, and to carry them on ſweetly imperceptibly in the tract of a godly and Religious Education all their Life, in theſe it is not ſo eaſily diſtinguiſhed, neither ſhould it trouble them when it is not. If the time be up it is no matter when it is firſt begun. It is not the change of a mans Courſe, but the change of his Nature, which is here required. And that is done in thoſe, to whom God is a God from the womb. Their Nature is changed in them, though their Courſe it may be has been the ſame all their days, to wit godly and Religious, nay it is ſo far from being a Cauſe of trouble, as that indeed it is rather an argument of greater comfort to them, that God has loved them ſo ſoon.
Secondly, Another uſe is Ingagement, to all ſuch in a ſpecial manner, to love God ſo much the more. And ſo much for that. He bleſſes God for being his God ſo Early.
Secondly, He Bleſſes God for being his God ſo long. This is alſo implyed in this Expreſſion. Thou art my God from &c. That is, thou art my God ſtill, from whence we may note thus much. That thoſe whom God is a God too once, he is a God too them always. Thoſe whom he takes into his Care, and Tuition, and Cuſtody at firſt, thoſe he alſo preſerves to the End. There is no time wherein he Ceaſes to be a God unto them. And therefore tis here without any ſign of time, Eliattah. Thou my God, that haſt been, and art, and wilt be through all Generations. This God is our God for ever and ever. Pſal. 48.14. So Pſal. 71.6. By thee have I been holden up from the Womb &c.
The Ground of this in God is.
Firſt, His Ʋnchangeable Nature, who is Yeſterday, and to Day, and the ſame for ever. If God were Alterable, and ſubject to Varying, he ſhould then love us one Day, and hate us the next to it. For I am the Lord, I change not: Therefore ye Sons of Jacob are not conſumed.
Secondly, His Free-Grace, who ſhews Mercy where he will. If Gods Goodneſs were founded in us, then he ſhould Change and Vary as we do, but this it is not. There is nothing moves Him to be our God, but onelyonly becauſe he will be ſo.
Thirdly, His Exactneſs in all he does, who loves to finiſh there, where he has begun. Ye know how it is with Exact men, when they have begun a thing, they love to perfect it, and ſo here.
This ſhould ſtir us up to the Obſervation and Acknowledgment of Gods goodneſs in this particular. He has the perfection of all Love in him, for he begins betimes, and he Continues long, and what could we deſire more? There are many which are good friends at laſt, but they are a great while a comming on, and before they can be perſwaded to it. There are others which are good for a while, but they quickly give over. But now the Lord he fails us in neither. He is our God from our Mothers Womb. Even all our following, and ſucceeding days.
And this it ſhould teach us proportionably, in the Second place to keep cloſe to Him, and as he continues conſtant to us, ſo for us alſo to perſevere to Him, and to walk in the Conſtant ways of thankfulneſs, and Obedience to Him.
And thus have I (after ſomewhat long Travel) brought this Child with Gods gracious Aſſiſtance at length to the Birth. And have ſhown you here the ſeveral particulars, in which David tenders his Acknowledgment, and Sacrifice of Thanſgiving to God. For the Bleſſings of the Womb, for the Bleſſing of the Breaſt, for the Bleſſing of the Cradle, and for the Bleſſings of the Covenant. That is, for common Mercies, for ancient Mercies, and for primitive Mercies, and for conſtant Mercies.
Conſider what I have ſaid. And the Lord give you underſtanding in all things.
foreign.