Forty-Five Sermons Upon Psalm 130, Sermon 3
SERMON III.
Pſalm 130.
Verſ. 1. Out of the depths have I cryed unto thee, O LORD.
2. Lord, hear my voice; let thine ears be attentive to the voice of my ſupplications.
THE Pſalmiſt (as ye have heard) being in diſtreſs, is put to wreſtle in the firſt ſix Verſes of this Pſalm, partly with the Difficulties and plunging perplexities in his caſe, verſ. 1, 2. Partly, with the ſenſe of guilt, that might hinder his acceſs, or hope of audience: verſ. 3, 4, And partly, with Gods delaying to anſwer him, and give him an iſſue, verſ. 5, 6.
For the firſt contained in the firſt and ſecond verſ. Ye may remember that I took it up in theſe four. 1. That which he wreſtles with, which he expreſſeth under the name of Depths. 2. His way of wreſtling with theſe Depths, viz. by Prayer, He cryed out of the depths. 3. He reflects on this his exerciſe, and avows it before God, Out of the depths have I cryed unto thee, O Lord. And laſtly, He proſecutes his Exerciſe of Prayer, preſſes for audience in a new ſuite, verſ. 2. Lord, hear my voice, let, &c.
For the firſt of theſe, what he wreſtled with, the depths, I ſpake to it, and inſiſted to Explain that Metaphor of depth, or depths, and ſhew what affinity duplicate page duplicate page duplicate page duplicate page duplicate page duplicate page there may be betwixt that and the Diſtreſſes and Perplexities of the People of God, and ſpoke ſomewhat to the uſe of it. For the Second, of his Crying out of the Depths, I have ſpoken alſo to that, and deduced the point a little, and ſhew you how Diſtreſſes and Perplexities puts the Saints to Prayer, and what is imported by Crying in Prayer; ye may remember that I was cut off by Time at a word of Uſe, which was a ſad regrate, that Diſtreſſes ſhould be upon the People of God, and yet Prayer reſtrained, that there ſhould be ſo much Trouble, and ſo little Crying. Several Scriptures I laid before you, wherein the People of God, as in a glaſs may read their foul ſpots in this matter.
I Proceed to ſome moe Uſes. The ſecond in order ſhall be this, if it be ſad to ſee the People of God in Diſtreſs and yet not Praying, it muſt be yet more ſad to ſee them in Diſtreſs, and in ſtead of Praying, taking ſinful ſhifts to extricate themſelves out of the Depths, wherein they are. That the Trouble which is ſent to call them to God, ſhould be ſo improved as if it had a Commiſſion to drive them from God. That if there be a ſinful ſhift to be had they will try that before they think on Prayer, before they ſtoop to think on calling on God. It's a ſad Complaint of a wicked Generation that ye have, Jer. 2.30. In vain have I ſmitten your children, it's to no purpoſe that I have taken pains upon them, for they received not correction, they will not ſtoop to it, they will not improve it as a Correction from God for Sin; and would ye know how ye ſhall ponder theſe Scriptures, which will lay before you what I would ſay further on this Uſe. One is, Hoſ. 5.13. When that People ſaw their wound, what did they with it? they went to the Aſſyrian, and ſent to king Jareb. They were ſo far from calling on God, that they took a ſinful ſhift, to bring them out of the preſent Trouble. Another is Iſ. 1.5. Why ſhould ye be ſtricken any more, it's to no purpoſe, for ſmite you as I will, ye will revolt more and more, to ſmite you, that's the high gate, if ye were ill before, to make you worſe. If you was far from God, to drive you further from him. A third Scripture is that ſpoken of Ahaz, 2 Chr. 28.22. Who in the time of his Diſtreſs, in ſtead of turning to God, did treſpaſs yet more and more againſt the Lord, this is that king Ahaz. who in his Diſtreſs would not Pray, but would worſhip the gods of the Syrians, who he pretended had helped them againſt him: I ſhall ſay no more to this Uſe, but look to it; it's a dreadful thing when Trouble makes folk worſe, than they were before Trouble came on them; and I ſhall add, that a People taken pains upon by Trouble, and not Crying out of the Depths unto God, they are in the neareſt capacity of any, to encreaſe their Treſpaſs under it; a Prayerleſs Trouble will be a ſingularly plagued Trouble, to them that are under it.
But a third word of Uſe, ſhall be by way of Prevention of a Cavillation or Objection. It may be ſaid, there may be a great deal of din made of Crying and Turning to God in Trouble, but are there not many who never owne God in their Trouble, and who if they can have a ſinful ſhift take them to it, and yet theſe come through when Praying folk ſtick in the Mire. To prevent this Cavlllation or Objection, I ſay, take this word of Uſe, that if it be a duty to cry out of the Depths to God, then it is a plague for folks to be brought out of Trouble, and not ſent to God by Prayer, when they are brought through their Trouble, and never ſent to God to make earneſt of their turning to him. Job. 36.13. When Elihu is preſſing upon folk, the right improving of Affliction, he adds, but the hypocrites in heart heap up wrath, they cry not when he bindeth them; they heap up wrath, why? they cry not when he bindeth them. If we will believe the Spirit of God ſpeaking in Scripture, a perſon not Crying to God, when God binds him, he heaps up wrath againſt himſelf. And I ſhall deſire ſuch as ſwatter through their Trouble miſkenning God, to conſider theſe three things. 1. That it muſt be God that gives them any Delivery, though they do not acknowledge him in it, nor for it, and conſequently it is not given in Love, but in Wrath: there may be much Wrath in Delivery from Trouble in a ſad way, as well as in ſending Wrath upon a wicked perſon by Trouble. 2. Conſider, that any Delivery thou meets with, who art not Crying to God in thy Trouble, it's but a ſnare to thee; thou loves not Prayer in order to an iſſue, and God in his holy Providence lets that outgate out of Trouble come as a ſnare in thy way, that thou ſeeſt not the neceſſity of Prayer unto him; and it's the ſadeſt of Snares to be put off Prayers in miſter. To be like theſe ſpoken of, Job. 21.15. Who are brought in, ſaying, what is the Almighty, that we ſhould ſerve him? and what profit ſhould we have, if we ſhould pray unto him? we get our turn done without him, and therefore we need not Pray. 3. Such as in Trouble reſtrain Prayer, would conſider that all that is owing them is but friſted, it is not forgiven, thou gets a proof of Gods Riches, Forbearance, and Long-ſuffering, and that ſhould lead thee to Repentance, but it doth it not, and thou conſiders not, that after thy hardneſs and impenitent heart, thou treaſureſt up wrath againſt the day of wrath, and revelation of his righteous judgment, Rom. 2.4, 5. I can give it no better nor appoſite term than what ye have, 2 Kings 13.23. The Lord was gracious to them, and had compaſſion on them, and had reſpect to them, becauſe of his covenant with Abraham, Iſaac, and Jacob, and would not deſtroy them, nor cast them out of his preſence. As yet, there was a reſerve in that Mercy, the Judgment was to come upon them, but not yet; look to it then ye who in your Trouble, get your turn done without God, that what is friſted is not forgiven.
But the fourth and laſt word of Uſe I ſhall give you from this Note, ſhall be this. Ye that are put to Pray in Trouble, I intreat you look that ye be at Crying with it. I ſhall not reſume what I ſaid upon this the laſt day, as that ye would be Affected with your Caſe, that ye would be in earneſt, that ye would have a ſenſe of your diſtance, get confidence to come ſpeed, and withall a raiſed fervency of affection, after that you cry for to God, only let your Prayers look like your need of God, and the greatneſs of your Diſtreſs; Ponder that word, Iſa. 29.13. A word which I have often cited to you, This people draws near me with their mouth, and with their lips do honour me, but they have removed their heart far from me. Mark the Phraſe, he doth not ſay, they draw near me with their Mouth, while their Heart is far from me, but they have removed their heart far from me, which imports, that there is no more effectual mean of eſtranging a Soul from God, than a Trade of Formal Worſhip, it is an active removing of the Heart from God. I ſhall only add this word, that as I have ſpoken to them that in trouble neglect the Duty of Prayer, that their Out-gates ſpeak no good to them, but Wrath, and a Snare; ſo I would have Folks cautious in judging of their livelineſs, or ſeriouſneſs in Prayer by their Out-gates out of Trouble. Ponder that place, Pſ. 78.34, &c. There ye will find a Praying People and ſeemingly ſerious, they ſeek God and return, and enquire early after him, they remember he is their Rock and Redeemeer, Nevertheleſs they did flatter him with their mouth, and lied unto him with their tongues, for their heart was not right with him, neither were they ſtedfaſt in his Covenant; but he being full of compaſſion, forgave their iniquity, and deſtroyed them not. There is a People ſpared and delivered when they Cryed to God, when the Lord approves not of their Prayer. We muſt therefore get another Teſtimony, to prove our not being Formal in Prayer, than Out-gate or Delivery out of Trouble. A proof of Love and Compaſſion in Delivery may be Gods call to us to mourn over our Formality, in Prayer, and for our other Sins, which he came over to do us good.
But I proceed to a third Head in this firſt part of the Words, and that is his reflecting on his Exerciſe, and his avowing it before God, O Lord (ſaith he) I have cryed unto thee, he looks back and conſiders what he hath been doing in Diſtreſs, and finding he hath been Wreſtling, he layes it out and avows it before God. The general which I mark from it ſhall be this, That reflection on our ſelves, and on our way what we have done, or are doing is very neceſſar in all them that would approve themſelves to God. Such was the Pſalmiſts practice here, he looks back and finds the Depths put him to Crying, and is able to give an account of it. There is a twofold Reflexion that God calls for from the children of Men. One is a Reflection upon their Caſe what it is, that they be not ſtupid and ſenſleſs without Conſideration what their lot is. Ye have that quarreled, Iſa 52.25. He poured out upon him the fury of his anger, and the ſtrength of battel; and it hath ſet him on fire round about, yet he knew not; and it burned him, yet he laid it not to heart; and Hoſ. 7.9. Strangers have devoured his ſtrength, and he knoweth it not; yea, gray hairs are here and there upon him, yet he knoweth it not. That argues dreadful Stupidity and Senſleſneſs, when Folks are in a low condition, and do not conſider, and do not mind it, do not lay it to Heart. But there is another Reflection beſide that of our Caſe called for, and that is a Reflection on our Carriage under our Caſe; when we have conſidered our Caſe, we would Reflect what we are doing in ſuch a caſe, or under ſuch Lots as Providence makes our Portion. This is it the Pſalmiſt expreſſes, Pſal. 4.4. Commune with your own heart upon your bed; and it is that the Lord preſſes upon his People, Hag. 1 5. Now therefore conſider your ways, ſet your Heart on your ways. This Reflection Self-ſearching or Examination is moſt neceſſary in ordinar; a Man wors not where he is, nor what he is doing in Religion, if he neglect this part of it; if he be a Stranger to Self-Examination, he is a Stranger to his Progreſs or Decay in Religion, his Convictions and Challenges are Confuſed, and without Fruit. His Prayers cannot be but Confuſed, if he Pray any, it muſt be at Random. Only the Man that is diſtinct in Examination can diſtinctly lay out his Caſe before God; and this Examination, as it's neceſſar in ordinar, ſo ſpecially in Trouble. If a Man in Diſtreſs neglect Examination, he may be carried head-long in Stupidity, in Paſſion, Quarreling, Fretting, or other Sinful Improvements of his Trouble, and as it is, Eccleſ. 5.1. He may do all this, and not conſider that he is doing evil he is quite out, and knows not of it; and ye have an Idea of that Man that is not in Reflection on his Caſe and Carriage under it in Trouble, Jer. 8.9. I hearkned and heard, but they ſpake not aright; no man repented him of his wickedneſs, ſaying, what have I done? every one turneth to his courſe, as the horſe ruſheth into battel. He goes Hand over Head, like a wild Horſe in his Courſe, why? he Reflects not upon his Carriage under Trouble.
Not to dip on this, let me in ſhort from it recommend Self-Examination to you, eſpecially in Trouble, if ye would haunt it in ordinary, it would be more eaſy to you in a Diſtreſs; if ye be in ordinar reflecting upon your Weakneſſes, and examining your Wants, upon your Predominants, your Temptations, what are your Suits that are moſt binding on you? and your Succeſs? ye will the more readily (as we uſe to ſpeak) hit the Nail upon the Head, when ye come to Pray. And theſe your Prayers that come from Self-Examination, though they be leſs busked, they will be to better purpoſe, than when a Man with all the Oratory he can reach, vents his Gift in in Prayer; and particularly look what ye are doing as to this Duty, when ye come in any Diſtreſs, I gave you before ſome Scriptures that ſpeaks to them that neglect Prayer in Trouble. Now let me mind you of ſome words, whereby to try your Self Examination in Trouble, one is Lev. 26.41. if then their uncircumciſed hearts be humbled, and they then accept of the puniſhment of their iniquity; that were a bleſſed reflection that did produce this effect; but on the contrary, look that your reflection be not like that, Jer. 44.10. They are not humbled even unto this day. And like that Dan 9.9. All this evil is come upon us, yet made we not our prayer unto the Lord our God, that we might turn from our iniquities, & underſtand thy truth, and Ezek. 24.13. Becauſe I would have purged thee, and thou was not purged, thou ſhalt not not be purged from thy filthineſs any more, until I have cauſed my fury to reſt upon thee. Ye would make uſe of theſe, and the like Scriptures, in your Reflection upon your way, and what ye are doing when ye are in the Depths. And further when ye are Reflecting upon your Carriage under Trouble, ye had need of tenderneſs of Conſcience, Paſſion will give you a blind gueſs of your ſelves, or of your Caſe or Carriage under it, when the Lord ſays to Jonah. 4.5. Does thou well to be angry, Jonah? the paſſionate Man ſays, I do well to be angry, even unto death; they that would Reflect on their Caſe and Carriage under Trouble, would ſeek a compoſed frame of Spirit, and tender Conſcience from God.
But to come a little nearer unto this Reflection, taking the words in the by paſt time, Lord, I have cryed unto thee. They will import, that God had keeped him long at that Trade, and to this purpoſe we have a word, Pſ. 69.3. After that he hath complained in the two firſt Verſes, that the waters are come in into his ſoul, that he ſinks in deep myre, where there is no ſtanding, that he was come into deep waters, where the floods did overflow him; he adds v. 3. I am weary of my crying, my throat is dried, mine eyes fail while I wait for my God, and Pſ. 119.82. mine eyes fail for thy word, when wilt thou comfort me? but this I may paſs, becauſe it will occurr v. 2.5. and 6. and becauſe the Hebrews expreſt things preſent in the by paſt time, becauſe their Verbs have not a preſent time. That which I ſhall ſpeak to from the words conſidered as a Reflecting on his bygone wreſtling, I reduce to theſe two.
1. That he owns it as a thing that hath been, and is his Practiſe, to be crying to God out of the Depths.
2. Becauſe Folks may be ready to ſay, what is he the better of that? he hath not got an anſwer of his Prayers. I ſhall add this, that his Supplication out of the Depths affords him a Teſtimony.
For the firſt, ye may take up the Note thus, that no diſtreſs, no diſpenſation of providence warrands the Saints to caſt all that they have been doing as unſound: though he be put to the deeps, he owns it that he is a cryer out of the deeps unto God. Out of the deeps have I cryed unto thee, O Lord. Thus the Church owns her integrity, Pſal. 44.17. All this is come upon us, yet have we not forgotten thee, neither have we dealt falſly in thy Covenant; Our heart is not turned back, neither have our ſteps declined from thy way, though thou haſt ſore broken us in the place of dragons, &c. Smite us as thou will, we avow it that we are in thy way. And Job 13.5. Though he ſhould ſlay me, yet will I truſt in him, I will maintain mine own ways before him, that is, my integrity. And Chap. 27, 5. I will not remove mine integrity from me: And ſo Heman, Pſal. 88, 15. Ʋnto thee have I cryed, O Lord, and in the morning ſhall my prayer prevent thee; do what thou will with me, I avow it that I have been at Prayer, and I will continue in it. It is true, men would be humble in this matter of avowing their integrity, they would mainly be ſtudying their wants, and ſhort-comings, and the iniquity of their holy things; and it is true alſo, that when they are in the deeps of diſtreſs, and theſe tryſts them with Gods ſeeming not to notice them, but rather his anger ſmoaks againſt their Prayers, Pſal. 80.4. It ſhould humble them yet more, and make them ſearch their imperfections in their beſt things; and it's alſo true, that the people of God in reflecting on their Diligence and Prayers, ſhould be far from that quarrelſome humour in hypocrites, Iſai, 58.3. Wherefore have we faſted, ſay they, and thou ſeeſt not? &c. As read…y the greateſt Hypocrites are the greateſt quarreders, when they want ſucceſs, yet all this notwithſtanding, it is our duty to ſtick by what is right in our way, while we are in the deeps: Men muſt not be baffled out of their integrity, becauſe they are under the Croſs, and have the wind in their teeth, they muſt not caſt their Prayers, becauſe God holds them in the deeps; it's no ſmall part of the Saints ſervice to ſtick by, and to avow their integrity, that white Robes are allowed them, though their Prayers be not anſwered, Rev. 6.10, 11. And therefore they have ſilly ſpirits, who when they meet with a torrent of Croſſe providences, are baffled from avowing their integrity, and ly by, and dare not face the ſtorm upon that account.
But I proceed to the 2d Obſervation, It may be ſaid, what the matter of folks owning their integrity, and crying out of the deeps, when they are not heard, but ly in the deeps for all that? I Anſwer in the ſecond Note. That what ever be the ſeeming ſucceſs of the Saints in the deeps, their ſupplications out of the deeps affords them a teſtimony. It's good news that the Pſalmiſt dare owne this, Lord, thou haſt caſt me in the deeps, but I have cryed to thee out of the deeps; It's a good Cordial to Heman, while he is in the deeps, Pſal. 88.13. But unto thee have I cryed, O Lord, and in the morning ſhall my prayer prevent thee, Lord, why caſts thou off my ſoul? &c. And if ye ask what riches can be in this teſtimony, that we have cryed, and continue crying out of the deeps? I ſhall paſs it with the time in three words; 1. It's a token of a bleſt and ſanctified trouble, when folks are led to God by trouble, that's better than many out-gates, they are bleſt whom when God chaſtens, he teacheth out of his Law, Pſal. 94.12. And the firſt Leſſon God teacheth them, when he puts them in trouble, is to go to himſelf with the trouble. It is a remarkable word that Sampſon's Mother had. Judg. 13.23. If the Lord were pleaſed to kill us, he would not have received a burnt-offering; ſo many ſuch folk ſay, if God had a mind to deſtroy them, he would not turn them in to himſelf in their trouble. There is more of the love of God inclining thy heart to cry to him out of the deeps, than in many outgates, there is a rich bleſſing in it, 2. This teſtimony is rich, becauſe it warrands a man having done his duty, to caſt his burden on God and in nothing to be anxious. It's no wonder a man be cruſht with his trouble before he go to God with i…, but when he goes to him, he hath a warrand to caſt all his cares and fears on him, he hath Hannah's allowance, 1 Sam. 1.18. Who being a woman of a ſorrowful ſpirit, went and poured out her heart before the Lord in his boſome, and left her anxiety on God, and came away with her countenance no more ſad. This is a practice that few of us attain unto, we ſeem to carry our cares to God in Prayer, but we bring them back with diſcouragement, rather augmented than diminiſhed. 3. This teſtimony is rich, becauſe it aſſures the Supplicant, whatever be his preſent ſucceſs, (whereof if the Lord will, we may ſpeak a word in the Afternoon) that he ſhall come ſpeed, crying out of the deeps, ſhall be heard; for Pſal. 9.18. The needy ſhall not always be forgotten, the expectation of the poor ſhall not periſh for ever. Iſrael might think God had forgotten them, when they were ſo long in the deeps in Egypt, and ſighed and cryed to him, by reaſon of their bondage, but at length God heard their groaning, and remembred his Covenant with Abraham, Iſaac and Jacob, Exod. 2.24. And ye know that word, Iſai. 45.19. I have not ſaid to the ſeed of Jacob, ſeek ye me in vain. He never ſaid it in any age, and he will not begin at us.
Take this word of Uſe from it, labour to have this Teſtimony, to be crying out of the deeps, ſo as ye may avow and owne it; and to be improving it, labour to read love and a bleſſing in it, to caſt all your burdens on God by ſo doing, and confidently to expect ye ſhall ſee the end of the Lord. In a word, labour to find that by grace, in ſo doing, that trouble cannot take from you, to find a delivery in trouble, rather than a delivery out of it, to find that which is of more worth, than many deliveries, and infinitly of more worth than any delivery can be without it.