Psalm 119:154

Verse 154. — Plead my cause, and deliver me: qxiicken me according to thy word.

In this verse are three requests, and all backed with one and the same argument.

The three requests are, —

1. That God would own his cause.

2. Deliver him out of his troubles.

3. And in the meantime, before the deliverance came, quicken him.

In the first, he intimateth the right of his cause, and that he was unjustly vexed by wicked men: therefore, as burdened with their calumnies, he desireth God to undertake his defence: “Plead my cause.”’

In the second, he representeth the misery and helplessness of his condition; therefore, as oppressed by violence, he saith, “Deliver me:” or, as the words will bear, Redeem me.

In the third, his own weakness, and readiness to faint under this burden; therefore, “Quicken me.”

Or, in short, with respect to the injustice of his adversaries, “Plead my cause;” with respect to the misery of his condition, “Deliver me;” with respect to the weakness and imbecility of his own heart, “Quicken me,” God is his people’s patron, to defend their cause; his people’s Redeemer, to rescue them out of their troubles; the author and fountain of their life, to quicken them, and support them. Accordingly, we may beg of him, as the Psalmist doth here, the defence of our cause, the deliverance of our persons, and the support of our hearts.

The reason and ground of asking, “According to thy word.“‘This last clause must be applied to all the branches of the prayer: “plead my cause,” “according to thy word;“” “deliver me,” “according to thy word;”’ “quicken me,” “according to thy word;”’ for God in his word engageth for all; to be advocate. Redeemer, and fountain of life. This word that David buildeth upon, was either the general promises, made to them that keep the law; or some particular promise, made to himself by the prophets of that time. The sura of all this is: if we believe the word of God to be true, we may in a righteous cause, with comfoit and confidence, ask defence, deliverance, and support.

I begin with the first request, “Plead my cause.”’

Doctrine. — “When we have to do with unjust and wicked adversaries, we should desire God to plead our cause: or, as the original will bear, to judge our judgment, or contend our contention. Kplvuv Tt)v /cpttru, fis, Septuagint: litiffa litem meam. So others.

There is a threefold cause that cometh usually into debate.

1. Liter hominem et homineni, between man and man; as between the seed of the woman and the seed of the serpent: “And I will put enmity between thee and the woman, and between thy seed and her seed: it shall bruise thy head, and thou shalt bruise his heel” (Gen. iii. 15). Those that are born after the flesh and those that are born after the Spirit: “He that was boni after the flesh, persecuted him that was born after the Spirit” (Gal. iv. 29). The children of God and men of this world: “If ye wre of the world, the world would love his own; but, because ye are not of the world, but I have chosen you out of the -world, therefore the world hateth you” (John xv. 19). As between wolf and lamb, raven and dove: this is an old controversy that will never be leconciled: it is often set afoot in kingdoms, in cities, in towms, ships, and villages, and families, and will continue till the world’s end. For, while there are two seeds, there will be strifes and enmities. Now, in this quarrel and strife, sometimes success is cast on this side, sometimes on that; as God seeth fit either to favour, or to try and correct, his servants. Usually, the world prevaileth, being more numerous; only let rae tell you, this controversy doth not always appear to the world unveiled or bare-faced. Enmity to godliness is such an odious thing in itself, and hath so often miscarried, that it is not for its interest to appear openly and in its own colours, but under the mask and disguise of other pretences, which are the more plausibly taken on, when.

VOL. III. z

SERMONS ON PSALiI CXIX.

the holy seed have scanclahzed their profession, and made the way of truth to be evil spoken of; and yet it is the old enmity and antipathy still, as appeareth by the parties contesting, their aims and designs, and the means and ways they use to compass them, with scorning of faith and piety.

2. Inter hominem et Diabolum; between man and the Devil. He is called avTiSiKoc, the adversary: “Your adversary the Devil, as a roaring lion, walketh about, seeking whom he may devour” (I Peter v. 8); and such an adversary as hath law on his side, and by law would carry it against all the children of fallen Adam, if there were not a new court erected, where grace taketh the throne. So, Rev. xii. 10, he is called “the accuser of [the] brethren;” but it is our comfort, that, as there is an accuser, so there is an advocate: “If any man sin, we have an advocate with the Father, Jesus Christ the righteous; and he is the propitiation for our sins” (1 John ii. 1, 2). We should do well to put our cause into his hands, and then it cannot miscarry. Satan will not be more ready to accuse, than Christ to plead for us; and he hath a greater interest in the court of Heaven than our adversary hath; stronger arguments to plead, merits to represent; therefore make him your attorney, to appear in court for you.

3. Inter hominem et Deum. God hath a controversy with us about the breach of his law and our undutiful carriage to him. Now, you can never reason it out ^lh God: it was Job’s presumption to think that he could order his cause before him: “Oh! that I knew where I might find him, that I might come even to his seat! I would order my cause before him, and fill my mouth with arguments: I would know the words which he would answer me, and understand what he would say vmto me” (Job xxiii. 3 — 5). No; there is no trusting to the equity of our cause, or hope to clear ourselves before God“s judgment-seat: we have no way left, but submitting and humbling ourselves, and suing out our pardon in a broken-hearted manner; no way hut yielding to the justice of the first covenant, and putting in the plea of favour and grace according to the second: “If thou, Lord, shouldest mark iniquities, O Lord, who shall stand! but there is forgiveness with thee, that thou mayest be feared” (Psalm cxxx. 3, 4). If you deny or excuse sin, you stick to the first covenant, and plead innocency; and then God will deal with you according to the tenour of strict justice; but, if you humbly confess sin, and acknowledge your guiltiness and shame, then you may plead mercy. Justice dealeth with the innocent, mercy with the guilty.

We speak now of the first, of the strife between men and men, or the seed of the woman and the seed of the serpent, who do not only oppress them by violence, but seem to have a plea against them in law, because of the seeming justice of their quarrel, and the calumnies and slanders wherewith they burden their cause. Therefore, David beggeth God to plead his cause for him; and elsewhere, that God would stand by him, not only as a champion and second, but as a patron and advocate: “Plead my cause, O Lord, against them that strive with me; fight against them that fight against me” (Psalm xxxv. 1). As they allege false things against him, and condenm him, as being in an evil cause and evil way; so, “Plead my cause against them that strive with me;” as they opposed him with violence, so, “Fight against them that fight against me,”

In this point, —

1. The nature of God’s pleading our cause.

‘2. The necessity of it.

3. What hopes tlierc are that he will plead the cause of his people.

1st, The nature of this pleading should first be explained; and here, —

1. In what quality God pleadeth for us. In all judicial proceedings, there are the principal contending persons, and those are called td(or et reus, the piaintift’ and defendant; and the manner of proceeding in judgment is, that the plaintiff bringeth forth his bill, and the defendant his answer; but, besides these principal contending persons, there are the witnesses, the advocate, the judge. Now, in some sense, God might be all these, testis, advocatus, et judex, without any wrong and injustice. Our witness to attest for us, as he knoweth all things, and knoweth our heai’ts; for, as to such do the saints often appeal to him: our Advocate, to plead for us; for he is tender of the credit of his people, and hath undertaken to preserve them from the strife of tongues: “Thou shalt hide them in the secret of thy presence from the pride of man; thou shalt keep them secretly in a pavilion from the strife of tongues” (Psalm xxxi. 20): as a judge, to give sentence in our behalf, or such a decree whereby the adversary may be convinced of our righteous cause, and our innocency cleared; and all this may be called God’s pleading, either as testis, advocatus, or judex. But I rather confine it to the last: God’s pleading is rather as a judge; not as advocatus, but as patronus, that is a more proper and honourable name. Zonaras tells us, that the Romans called their patrons rSe Kilr]f.ioviKSQ; and it was enacted in the law of the twelve tables, Si patronus clienti fraudem fecerit, sacer esto; if any man had deceived his client, he was accursed, devoted to slaughter, and any man might kill him. Clie7ites quasi colcntes, patroni quasi patres, saith Servius. So that to deceive a client, was as to deceive a son. This was begun by Romulus, who commended the common people and worser sort to the nobles, leaving every man his liberty to choose whom he would for his patron; and that defence of them was called patronage, and the jus patronatus during tluK constitution consisted in these duties and offices: they were to defend the poor in judgment, to answer for them ui all points of law; they were to take care of them that none might wrong them, present or absent; they were oninem accusatoris impetum sustinere; and this jus patronatus was of such authority among the ancients, that Marcus Cato teileth us, that first the name of father was most sacred; next, that of patron. It were long to say all that might be said of them: this is enough, that their principal work was to be present at all causes wherein the poor client was concerned, and to appear for him and defend him, as they would their own cause. Advocates were taken in afterward when laws were multiplied, to suggest what was law; they were men skilful in the law. See Hall’s Lexicon. Now, thus it is; God pleads the cause of his people as their patron, who hath taken them into his tutelage and clientship; not as interceder, but defender. They have betaken themselves to his tuition, and desire to honour and serve him: God will therefore take part with them against their enemies. He doth not only hear pleas and debates on either side, but interposeth as the patron and chief party concerned in the strife, and, having withal the power of a judge, will pass sentence on their behalf, and see it executed.

2. The manner of God’s pleading. It is not a verbal or vocal, but a real and active plea. God pleadeth not by words, but by deeds, by hig sp:rt.ions on psalm cxix.

judgments and powerful providence, righting the wrongs done to them. For, since, as I said, there concm- in God, the relations o{ judex and patronus, he maketh the one serviceable to the other: as their jMtronus, he owneth the cause, taketh it upon himself, as the answerable party, and then viseth his judicial power in defence of his people. Now, the property of a judge is to pronounce sentence, and then to put his sentence in execution. God hath pronounced sentence in his word, and he puts the sentence in execution in his providence; and that is God’s pleading. Many times there is sententia lata, but dilata: long ago was sentence passed; but it is not speedily executed. Because sentence is not speedily executed upon an evil-doer, therefore do they vaunt and insult over his people (EccL viii. 11); as if God had forsaken and disclaimed them, and would never more own their cause and quarrel: but, when God seeth fit to appear, and to show himself in this mixed relation of judge and patron, the world will have other thoughts of their cause; and therefore, “The Lord standeth up to plead, and standeth to judge the people” (Isa. iii. 13). He will bring matters under a review, and will powerfully show himself against their oppressors. To this pleading Job alludeth, when he saith, “Will he plead against me with his great power?”’ (Job xxiii. 6;) if he should use his almighty and invincible power against me, he would easily ruin me. So, “I will plead against him with pestilence and with blood” (Ezek. xxxviii. 22): against Gog and Magog; that is, the Scythians, Turks, and Tartars. So that you see that God’s pleading is not by speaking, or by word of mouth, but by the vengeance of his providence against those that wrong his people. So against Babylon: “Thus saith the Lord; Behold, I will plead thy cause, and take vengeance for thee ‘’ (Jer. h. 36). But that this is a mixed act of patron and judge, see Mic. vii. 9:” I will bear the indignation of the Lord, because I have sinned against him, until he plead my cause, and execute judgment for me; he will bring me forth to the light, and I shall behold his righteousness.” When God”s people provoke him to anger by their sins, he casteth them into troubles; and then their adversaries are chief, and their cause is nmch daikened and obscured: all this while God is pleading against them; but it is not the enemy’s quarrel, but his own vindication of abused mercy and goodness. But, when once the controversy is taken up between God and them, by their submission, and clearing his justice, and imploring his mercy, then God will plead their cause, and take their part against the instruments of his vengeance (and clear their righteous cause), who only sought their own ends in afflicting them. When God hath exercised their humility and patience, he will thus do; and how, I pray, will he plead for them? The text saith there, by executing judgment for them; that is, by putting his sentence in execution; and then will he restore to them their wonted privileges, and own them in the public view of all, and make manifest that they are his: he will bring them forth to the light, and they shall see his righteousness.

3. The effect of God’s pleading, which is the clearing of God’s people, and the convincing of their adversaries; which God doth partly by the eminency and notableness of the providences whereby he delivereth his people, and the marks of his favour put upon them: “And it came to pass, that, when all our enemies heard thereof, and all the Heathen that were about us saw these things, they were much cast down in their own eyes; for they perceived that this work was wrought of our God” (Neh, vi. 16). Their own judgments were convinced of their folly in opposing the Jews: the extraordinary success showed the hand of God was in it; by such incredible and remarkable occurrences doth God bring about their deliverance. So, w hen God shall plead her cause, “Then she that is mine enemy shall see it, and shame shall cover her which said unto me, Where is the Lord thy God? mine eyes shall behold her: now shall she be trodden down as the mire of the streets” (Mic. vii. 10): those who mo<-ked her faith, should be confounded at the sight of her deliverance. Thus God delights to make the happiness of his people conspicuous. So, “Beliold, I will make them of the synagogue of Satan, which say they are Jews, and are not, but do lie; behold, I will make them to come and worship before thy feet, and to know that I loved thee” (Rev. iii. 9). He will make their enemies to know that he hath loved them, and ask them forgiveness for the wrongs and outrages done to them: partly, by the convictions of his Spirit, undeceiving the world, and i-eproving them for the hatred and malice against his people: the Comforter, “when he is come, he will reprove the world of sin, and of righteousness, and of judgment” (John xvi. 8). The word is iXtyei, not comfort, but convince or reprove, put them to silence, so as they shall not in reason gainsay; the object, the world, the unconverted, if not the reprobate; the things “vvhcreof convinced, of sin, and righteousness, and judgment; of the truth of Christ’s person and doctrine. This was spoken for the comfort of the disciples, who were to go abroad and beat the Devil out of his territories, by the doctrine of the cross; that were weak men, destitute of all worldly sufficiencies, and props, and aids. Their Master sufTered as a seducer; their doctrine, cross to men’s carnal interests: for them in this manner to venture upon the raging world, was a heavy, discouraging thing. Now, the Spirit should come and convince the opposing world, so far that some who were terrified before, should be brought to evangelical repentance: “Now, when they heard this, they were pricked in their heart” (Acts ii. 37); soon desire to share in their great privilege: “And when Simon saw that through laying on of the Apostles’ hands the Holy Ghost was given, he offered them money, saying. Give me also this power, that on whomsoever I lay hands, he may receive the Holy Ghost” (Acts viii. 18, 19); but he was yet in the gall of bitterness and bond of iniquity. Some almost persuaded: “Then Agrippa said unto Paul, Almost thou persuadest me to be a Christian” (Acts xxvi. 28). Some forced to magnify them, who did not join with them: “And of the rest durst no man join himself to them; but the people magnified them” (Acts v. 13), Some would have worshipped them, being yet Pagans: “And when the people saw what Paul had done, they lifted up their voices, saying, in the speech of Lycaonia, The gods ai-e come down to us in the likeness of men. Then the priest of Jupiter, which was before their citj-, brought oxen and garlands unto the gates, and would have done sacrifice with the people “(Acts xiv. 11, 13). Others bridled, that were afraid to meddle with them:” Then stood there up one in the council, a Pharisee, named Gamaliel, a doctor

of the law, had in reputation among all the people, and commanded to put the Apostles forth a little space; and said unto them. Ye men of Israel, take heed to yourselves, what ye intend to do as touching these men” (Acts v. 34, 35). That Christ, that Messias, that righteous person, one able to vanquish the Devil; thus, without any visible force, and with mere spiritual weapons, by this conviction of the Spirit, did the Lord subdue the world to the owning and receiving Christ’s kingdom; at least, not go on in a high hand to oi)pose it; God cleared Christ as righteous, and Lord.

2ndly, The necessity of this pleading.

1. Because the people of God are often in such a condition, that none will plead their cause unless the Lord plead it; and therefore we are driven to him as our judge and patron. God’s design is not to gain the world by pomp and force, but by spiritual evidence and power; and therefore, as to externals, it is often worse with his people than with others; for the world is ujion their trial; and therefore, though God will give sufficient means of conviction, yet not always such evident marks of his favour to the best cause in temporal things, as that mere sense shall lead them to embrace it. No; he will only set a good cause afoot, and then suffer it to be exposed to the hatred of the world, and sometimes to be overborne as to any temporal intei’est it can get, that the mere evidence and love of truth may gain men, and not any secular motives. All the countenance and owning God will give to it, is, by infusing courage and constancy into his servants to suffer for it; and so they oveicome by the blood of the Lamb, and not loving their lives to the death (Rev. xii. 11). He speaketh of such a time, when the church seemeth weakest, like a poor woman travailing; and her enemies seem strongest, like a great red dragon, ready to devour the child as soon as born. Now, though, at such a time, the church is overcoming, and the Devil and his instruments are but pulling down their own throne and establishing Christ’s, while they are shedding the blood of his saints; yet none of this appeareth, and is visibly to be seen. Though suffering be a sealing and ratifying of the truth, yet, to the w’orld’s eye, it seemeth a suppressing and overbeaiing of it. Therefore few will own such a despised, hated, persecuted way; and the difficulty is the greater, when there is much of God’s truth owned by the persecuting side; and the contest is not about the main of Christianity, but some lesser truths, and so the opposition is more disgliised: then certainly it may be said, “None calleth for justice, nor any pleadeth for truth ‘’ (Isa. lix. 4): all half-friends are discouraged, therefore nothing is left the people of God, but their prayers, “Lord, plead my cause.” David, in the text, appealeth to God’s judgment, when he was deserted by men, burdened by prejudices, oppressed by man’s wrong judgment. So often God’s people are not able to defend themselves, and few in the world will own them, or be advocates for them; then God will take their cause in hand. In the civil law, if a man could not get an advocate, mefii adversarii, the judge was to appoint him one to plead for him: so God taketh notice of his people’s condition: “There is none to plead thy cause, that thou mayest be bound up” (Jer. XXX. 13). Often, among men, none can or dare th undertake the defence and patronage of oppressed right.

2. Though we have a good cause and hopeful instruments, yet we cannot plead it with any eflect, till God show himself from Heaven. Nay, though the cause be never so right and just, and instruments and means hopeful, yet it requireth God’s power to keep it afoot. For the justice of the cause must not be relied on, nor probable means rested in; but God must have the trust of the cause, and the glory of maintaining it: otherwise, by our own ill managing, or by some secret and unseen opposition, it will miscarrj’: “Thou hast maintained my right and my cause; thou satest in the throne judging right”’ (Psalm ix. 4). This is a work wherein God will be

SEKJION CLXXII. — VJEUSE CLlV. 343

seen: while it is in agitation, or under decision, God will have the trust; and, when it is over, he will have all the glory.

3rdly, What hopes or grounds there are to expect that God will plead the cause of his people.

1. He can.

2. He will. Infinite power and infinite justice can do it.

1. He can. The Lord is able; he that pleadeth our cause, hath infinite power: “Their Redeemer is mighty, he shall plead their cause with thee” (Prov. xxiii. 11). It is easy to bear down a few afflicted creatures, that have no strength or heart to oppose, being in bonds, and under oppression; but there is a mighty God, who, when he pleadeth any one’s cause, he will do it to the purpose, really and effectually delivering them from whom he pleadeth: “Their Redeemer is strong; and the Lord of hosts is his name; he shall thoroughly plead their cause, that he may give rest to the land, and disquiet the inhabitants of Babylon” (Jer. 1. 34).

2. He will; considering, — (1.) Their relation to God.

(2.) God’s relation to them, and to the whole world.

(1.) Because of their relation to him. The Domiuus, the Lord whom they had chosen, was to be their pa fronus: they that have put themselves under God’s protection, and are faithful to him, keeping close to his Word, he will plead their cause, and manage it as his own: “Thus saith thy Lord the Loi-d, and thy God that pleadeth the cause of his people, Behold, I have taken out of thine hand the cup of ti-embling, even the dregs of the cup of my fury; thou shalt no more drink it again” (Isa. li. 22). He, being their sovereign Lord, had undertaken to protect his servants; he counteth the wrongs done to them, done to himself: “Saul, Saul, why persecutest thou me?”’ (Acts ix. 4:) especially since molested for his truth.

(2.) Because of his relation to them. He is the supreme potentate and the righteous judge of the world, and so bound by his office to defend the weak and innocent when oppressed: “Which executeth judgment for the oppressed” (Psalm cxlvi, 7). Those that should maintain right upon earth, and punish wrongs, are often prevaricators; but the Judge of all the earth’will do right: he is an impartial judge, and will maintain the cause of his people: “Rob not the poor, because he is poor; neither oppress the afllicted in the gate; for the Lord will plead their cause, and spoil the soul of those that spoiled them” (Prov. xxii. 22, 23). Though no relation to him, yet, if yoor, if afflicted, if destitute of human help, the Lord taketh himself to be the patron of all such, much more of his people.

Use I. — To rebuke our fears and misgiving of heart. When we see the best men go to the wall, and to be made objects of scorn and spite, we are apt to say as the church doth, in the Prophet Isaiah, “My way is hid from the Lord, and my judgment is passed over from my God” (xl. 27): that is in effect, that God doth wholly neglect them, and will not plead their cause. Oh! no; he knoweth what strife there is between us and our adversaries, and how good our cause is, and how much he is concerned in it; only we must wait his leisure, and bear his indignation until he plead. True submission to God ought to prescribe no day to him, but refer all to his will.

Use II. — Let us commit our cause to the Lord, as the expression is Job V. 8, “I would seek unto God, and’ unto God would I commit my cause,” who is the friend and advocate of the afflicted, and hath promised to be so, and to keep us from the hand of the wicked and the mouth of the wicked. From their hand and violence, so far as it shall be for his glory: “I will contend with him that contendeth with thee; and I will save thy children” (Isa. xlix. 25). And from the mouth of the wicked: “He saveth the poor from the sword, from their mouth, and from the hand of the mighty” Job v. 15); from slanders that may endanger their life and credit. So, “Thou shalt be hid from the scourge of the tongue” (verse 21), from their bitter reproaches. Therefore commit your cause to God. But then, —

1. Be sure that j’our cause be good; for God will not be the patron of sin. Unless he hath passed sentence for us in his word, it is boldness to appeal to him; as Balaam, that would hire God by sacrifices to curse his people. Hasty appeals to God in our passion and revengeful humours, are a great dishonour to him. Sarah appealed: “The Lord judge between me and thee” (Gen. xvi. 5); and David appealed: “The Lord therefore be judge, and judge between me and thee, and see, and plead my cause, and deliver me out of thine hand” (1 Sam. xxiv. 15). But there was more of justice in David’s appeal in the case between him and Saul, than in Sarah’s appeal in the case between her and Abraham: it would have been ill for her, if God had taken her at her word. It showeth that even God’s children are too apt to entitle him to their private passions.

2. Let us be sure that there be no controversy between God and our persons, when yet our cause is good. The Israelites had a good cause (Judg. XX.); but there was once and again a great slaughter made of them, before they had reconciled themselves to God. There must be a good conscience, as well as a good cause; otherwise, God will plead his controversy against us, before he will plead our controversy against our enemies: “Yet thou sayest, Because I am innocent, surely his anger will turn from me: behold, I will plead with thee, because thou sayest, I have not sinned ‘’ (Jer. ii. 35). Because we have a good cause, we think God hath no cause to be angry with us: therefore he will first plead in judgment against us. So, “The Lord hath also a controversy with Judah, and will punish Jacob according to his ways; according to his doings will he recompense him” (Hos. xii. 2). Though God may approve what is right in worship and profession, yet he will punish our shameful disorders, and unanswerable walking in his people.

3. Let us pray in a right manner; with confidence, with earnestness. (1.) Confidence, that God will plead our cause, when he seeth it good,

and for his own glory; whether there be any likelihood of it, yea or no; for he hath promised to support the weak and humble, and protect the innocent against their oppressors: “I know that the Lord will maintain the cause of the afflicted and the right of the poor”’ (Psalm cxl. 12). God is party with you, not against you; and leave him to his own ways and means. Faith should support us, when sense yieldeth little comfort and hope. He knoweth how to justify your cause, and deliver your persons; and you should know that he will do it, and can do it, though the way be not evident to you, and God seem to sit still for a while.

(2.) Earnestly. Oh! be not cold in the church’s suit! If you be Sion’s friends, and are willing to take share and lot with God’s people, awaken him by your incessant cries. Nay, it is God’s cause: “Arise, O God; plead thine own cause; remember how the foolish man reproacheth thee daily” (Psalm lxxiv. 22). The godly are not maligned for their sins, but their righteousness. So, “Stir up thyself, and awake to my judgment, even unto my cause, my God and my Lord” (Psalm xxxv. 23). There is a long suit depending between the church of God and her enemies: desire that God would determine it, and declare what is right, and what is wrong.

Secondly, He beggeth God in the text to redeem or deliver him; the word in the text, ‘jK^JI the usual word for Goel, Redeemer, the Septuagint render Xvrpioffai /he, ransom me. Here he craveth, that, as his cause might be in safety, so his person.

Doctrine. — We may beg a deliverance or a release from ouif troubles, provided we do not beg it out of an impatiency of the flesh, but a desire of God”s glory.

God delights to be employed in this work. What hath he been doing all along in all ages of the world, but delivering his people from those that oppressed them? He delivered Jacob from the fury of Esau; Joseph from the malice of his brethren: “And Reuben heard it, and he delivered him out of their hands; and said, Let us not kill him” (Gen. xxxvii. 21). Daniel from the lion’s den: “My God hath sent his angel, and hath shut the lions” mouths, that they have not hurt me; forasmuch as before him innocency was found in me; and also before thee, O king, have I done no hurt“’ (Dan. vi. 22). Peter from prison: “And wdien Peter was come to himself, he said, Now I know of a surety, that the Lord hath sent his angel, and hath delivered me out of the hand of Herod, and from all the expectation of the people of the Jews” (Acts xii. 11). And will not he do the like for his sufi’ering servants? How came his hand to be out? He delivered Israel out of Egypt, out of Babylon; he can do it again, it doth not cost him much labour: “As smoke is driven away, so drive them away: as wax melteth before the lire, so let the wicked perish at the presence of God” (Psalm lxviii. 2). Therefore refer your deliverance to God, and, when you are in a way of duty, be not thoughtful about it: there is a price paid for it, Christ redeemed us from temporal adversity, so far as it may be a snare to us. God hath his times; we may see it, unless he hath a mind to sweep away the unthankful and froward generation that provoked him to so much anger: “Because all those men which have seen my glory, and my miracles which I did in Egypt, and in the wilderness, have tempted me now these ten times, and have not hearkened to my voice; surely they shall not see the land which I sware unto their fathers, neither shall any of them that provoked me, see it” (Num. xiv. 22, 23); “Thus saith the Lord concerning Shemaiah the Nehelamite, Because that Shemaiah hath prophesied unto you, and I sent him not, and he caused you to trust in a he; therefore thus saith the Lord, Behold, I will punish Shemaiah the Nehelamite and his seed; he shall not have a man to dwell among this people, neither shall he behold the good that I will do for my people, saith the Lord; because he hath taught rebellion against the Lord” (Jer. xxix. 31, 32). It may be, we may be more broken and afflicted first: “For the Lord shall judge his people, and repent himself for his servants, when he seeth that their power is gone, and there is none shut up or left” (Deut. xxxii. 36). Oh! let us desire to see the good of his chosen: “That I may see the good of thy chosen, that I may rejoice in the gladness of thy nation, that I may glory with thine inlieritance”’ (Psalm cvi. 5). It is a favour: “Whoso ofl’ereth praise, glorifieth me; and to liiin that ordereth his conversation aright, will I show the salvation of God” (Psalm 1. 23).

Thirdly, For quickening, ‘* Quicken me;” in which he prayeth either to be kept alive till the promises be fulfilled, or rather to be comforted and encouraged in waiting.

Doctrine. — We need continual influence from God, and lively encouragement, especially in our troubles.

1. Wc are apt to faint before God showeth himself: “I will not contend for ever, neither will I be always wroth; for the spirit should fail before me, and the souls which I have made” (Isa. lvii. 16). The Devil’s design is to tire and weary us out. Some are of a poor spirit, that they will tire before their strength faileth them: “If thou faint in the day of adversity, thy strength is small“” (Prov. xxiv. 10). Yea, there is a readiness to faint in the best, through many troubles, delayed hopes; those that have upheld others by their good counsel, are apt to sink themselves.

2. At least, we are clogged, cannot so cheerfully wait upon God, and walk with him: “Wherefore lift up the hands which hang down, and the feeble knees” (Heb. xii. 12). We grow weak, slothful, remiss in God’s service: fear and sorrow weaken the hands, indispose us for duty.

Use. — Let us encourage ourselves, rouse up our heavy hearts, and wait for God”s quickening; let us not give God cause, by our negligence, to deny support to us.