There are also other ways whereby sinful souls destroy themselves by false reliefs. Diversions from their perplexing thoughtfulness please them. They will fix on something or other that cannot cure their disease, but shall only make them forget that they are sick; as Cain, under the terror of his guilt, departed from the presence of the Lord, and sought inward rest in outward labour and employment. He went and built a city, Gen. iv. 17. Such courses Saul fixed on; first music, then a witch. Nothing more ordinary than for men thus to deal with their convictions. They see their sickness, feel their wound, and go to the Assyrian, Hos. v. 13. And this insensibly leads men into atheism. Frequent applications of creature-diversions unto convictions of sin are a notable means of bringing on final impenitency. Some drunkards had, it may be, never been so, had they not been first convinced of other sins. They strive to stifle the guilt of one sin with another. They fly from themselves unto themselves, from their consciences unto their lusts, and seek for relief from sin by sinning. This is so far from believers, that they will not allow lawful things to be a diversion of their distress. Use lawful things they may and will, but not to divert their thoughts from their distresses. These they know must be issued between God and them. Wear off they will not, but must be taken away. These rocks, and the like, whereof there are innumerable, I say, a gracious soul takes care to avoid. He knows it is God alone who is the Lord of his conscience, where his depths lie; God alone against whom he hath sinned; God alone who can pardon his sin. From dealing with him he will be neither enticed nor diverted.” To thee, O Lord,” saith he, “do I come; thy word concerning me must stand; upon thee will I wait. If thou hast no delight in me, I must perish. Other remedies I know are vain. I intend not to spend my strength for that which is not bread. Unto thee do I cry.” Here a sin-entangled soul is to fix itself. Trouble excites it to look for relief. Many things without it present themselves as a diversion; many things within it offer themselves for a remedy.” Forget thy sorrow,” say the former; “Ease thyself of it by us,” say the latter. The soul refuseth both, as physicians of no value, and to God alone makes its application. He hath wounded, and he alone can heal. And until any one that is sensible of the guilt of sin will come off from all reserves to deal immediately with God, it is in vain for him to expect relief.

2. Herein it is intense, earnest, and urgent; which was the second thing observed. It is no time now to be slothful. The soul’s all, its greatest concernments are at the stake. Dull, cold, formal, customary applications to God will not serve the turn. Ordinary actings of faith, love, fervency; usual seasons, opportunities, duties, answer not this condition. To do no more than ordinary now is to do nothing at all. He that puts forth no more strength and activity for his deliverance when he is in depths, ready to perish, than he doth, or hath need to do, when he is at liberty in plain and smooth paths, is scarcely like to escape. Some in such conditions are careless and negligent; they think, in ordinary course, to wear off their distempers; and that, although at present they are sensible of their danger, they shall yet have peace at last: in which frame there is much contempt of God. Some despond and languish away under their pressures. Spiritual sloth influenceth both these sorts of persons. Let us see the frame under consideration exemplified in another. We have an instance in the spouse, Cant. iii. 1–3. She had lost the presence of Christ, and so was in the very state and condition before described, verse 1. It was night with her, — a time of darkness and disconsolation; and she seeks for her beloved: “By night on my bed I sought him whom my soul loveth.” Christ was absent from her, and she was left unto depths and darkness upon that account; wherefore she seeks for him. But, as the most are apt to do in the like state and condition, she mends not her pace, goes not out of or beyond her course of ordinary duties, nor the frame she was usually in at other times. But what is the issue? Saith she, “I found him not.” This is not a way to recover a sense of lost love, nor to get out of her entanglements. And this puts her on another course; she begins to think that if things continue in this estate she shall be undone.” I go on, indeed, with the performance of duties still; but I have not the presence of my beloved, — I meet not with Christ in them. My darkness and trouble abides still. If I take not some other course, I shall be lost.” Well, saith she, “I will rise now,” verse 2; — “I will shake off all that case, and sloth, and customariness, that cleave to me.” Some more lively, vigorous course must be fixed on. Resolutions for new, extraordinary, vigorous, constant applications unto God, are the first general step and degree of a sin-entangled soul acting towards a recovery. “I will rise now.” And what doth she do when she is thus resolved? “I will,” saith she, “go about the streets, and in the broad ways; and seek him whom my soul loveth;” — “I will leave no ways or means unattempted whereby I may possibly come to a fresh enjoyment of him. If a man seek for a friend, he can look for him only in the streets, and in the broad ways, — that is, either in towns, or in the fields. So will I do,” saith the spouse. “In what way, ordinance, or institution soever, in or by what duty soever, public or private, of communion with others or solitary retiredness, Christ ever was or may be found, or peace obtained, ‘I will seek him,’ and not give over until I come to an enjoyment of him.” And this frame, this resolution, a soul in depths must come unto, if ever it expect deliverance. For the most part, men’s “wounds stink, and are corrupt, because of their foolishness,” as the psalmist complains, Ps. xxxviii. 5. They are wounded by sin, and through spiritual sloth they neglect their cure; this weakens them, and disquiets them day by day: yet they endure all, rather than they will come out of their carnal ease, to deal effectually with God in an extraordinary manner. It was otherwise with David: Ps. xxii. 1, 2, “Why,” saith he, “art thou so far from helping me, and from the words of my roaring? O my God, I cry in the daytime, and in the night season, and am not silent.” What ails the man? Can he not be quiet night nor day? never silent, never hold his peace? And if he be somewhat disquieted, can he not contain himself, but that he must roar and cry out? Yea, must he “roar” thus “all the day long,” as he speaks, Ps. xxxii. 3, and “groan all the night,” as Ps. vi. 6? What is the matter, with all this roaring, sighing, tears, roaring all the day, all night long? Ah! let him alone, his soul is bitter in him; he is fallen into depths; the Lord is withdrawn from him; trouble is hard at hand; yea, he is full of anxiety on the account of sin; there is no quietness and soundness in him; and he must thus earnestly and restlessly apply himself for relief. Alas! what strangers, for the most part, are men now-a-days to this frame! How little of the workings of this spirit is found amongst us! And is not the reason of it, that we value the world more, and heaven and heavenly things less, than he did? that we can live at a better rate, without a sense of the love off God in Christ, than he could do? And is it not hence that we every day see so many withering professors, that have in a manner lost all communion with God, beyond a little lip-labour or talking; the filthy savour of whose wounds are offensive to all but themselves? And so will they go on, ready to die and perish, rather than with this holy man thus stir up themselves to meet the Lord. Heman was also like unto him, Ps. lxxxviii. 11, 12. What sense he had of his depths he declares, verse 3: “My soul,” saith he, “is full of troubles; and my life draweth nigh unto the grave.” And what, course doth he steer in this heavy, sorrowful, and disconsolate condition? Why, saith he, “O Lord God of my salvation, I have cried day and night before thee: let my prayer come before thee: incline thine ear unto my cry,” verses 1, 2. Day and night he cries to the God of his salvation, and that with earnestness and importunity. This was his business, this was he exercised about all his days.

This is that which is aimed at — If a gracious soul be brought into the depths before mentioned and described, by reason of sin, when the Lord is pleased to lead him forth towards a recovery, he causeth him to be vigorous and restless in all the duties whereby he may make application to him for deliverance. Now, wherein this intenseness and earnestness of the soul, in its applications unto God, doth principally consist I shall briefly declare, when I have touched a little upon some considerations and grounds that stir it up thereunto:—

(1.) The greatest of men’s concernments may well put them on this earnestness. Men do not use to deal with dull and slothful spirits about their greatest concerns. David tells us that he was more concerned in the “light of God’s countenance” than the men of the world could be in their “corn and wine,” Ps. iv. 6, 7. Suppose a man of the world should have his house, wherein all his stock and riches are laid up, set on fire, and so the whole be in danger under his eye to be consumed, would he be calm and quiet in the consideration of it? Would he not bestir himself with all his might, and call in all the help he could obtain? and that because his portion, his all, his great concernment, lies at stake. And shall the soul be slothful, careless, dull, secure, when fire is put to its eternal concernments, — when the light of God’s countenance, which is of more esteem unto him than the greatest increase of corn and wine can be to the men of the world, is removed from him? It was an argument of prodigious security in Jonah, that he was fast asleep when the ship wherein he was was ready to be cast away for his sake. And will it be thought less in any soul, who, being in a storm of wrath and displeasure from God, sent out into the deep after him, shall neglect it, and sleep, as Solomon says, “on the top of a mast in the midst of the sea?” How did that poor creature, whose heart was mad on his idols, Judges xviii. 24, cry out when he was deprived of them! “Ye have taken away my gods,” saith he, “and what have I more?” And shall a gracious soul lose his God through his own folly, — the sense of his love, the consolation of his presence, — and not with all his might follow hard after him? Peace with God, joy in believing, such souls have formerly obtained. Can they live without them now in their ordinary walking? Can they choose but cry out with Job, “Oh that it were with us as in former days, when the candle of the Lord was upon our tabernacle?” chap xxix. 2–4; and with David, “O God, restore unto me the joy of thy salvation,” Ps. li. 12, “for O my God, I remember former enjoyments, and my soul is cast down within me?” Ps. xlii. 6. They cannot live without it. But suppose they might make a sorry shift to pass on in their pilgrimage whilst all is smooth about them, what will they do in the time of outward trials and distresses, when deep calleth unto deep, and one trouble excites and sharpens another? Nothing then will support them, they know, but that which is wanting to them; as Hab. iii. 17, 18, Ps. xxiii. 4: so that the greatness of their concernment provokes them to the earnestness mentioned.

(2.) They have a deep sense of these their great concernments. All men are equally concerned in the love of God and pardon of sin. Every one hath a soul of the same immortal constitution, equally capable of bliss and woe. But yet we see most men are so stupidly sottish, that they take little notice of these things. Neither the guilt of sin, nor the wrath of God, nor death, nor hell, are thought on or esteemed by them; they are their concernments, but they are not sensible of them. But gracious souls have a quick, living sense of spiritual things; for, —

[1.] They have a saving spiritual fight, whereby they are able to discern the true nature of sin and the terror of the Lord: for though they are now supposed to have lost the comforting light of the Spirit, yet they never lose the sanctifying light of the Spirit, the light whereby they are enabled to discern spiritual things in a spiritual manner; this never utterly departs from them. By this they see sin to be “exceeding sinful,” Rom. vii. 13. By this they know “the terror of the Lord,” 2 Cor. v. 11; and that “it is a fearful thing to fall into the hands of the living God,” Heb. x. 31. By this they discover the excellency of the love of God in Christ, which passeth knowledge, the present sense whereof they have lest. By this they are enabled to look within the vail, and to take a view of the blessed consolations which the saints enjoy whose communion with God was never interrupted. This represents to them all the sweetness, pleasure, joy, peace, which in former days they had, whilst God was present with them in love. By this are they taught to value all the fruits of the blood of Jesus Christ, of the enjoyment of many whereof they are at present cut short and deprived. All which, with other things of the like nature and importance, make them very sensible of their concernments.

[2.] They remember what it cost them formerly to deal with God about sin; and hence they know it is no ordinary matter they have in hand. They must again to their old work, take the old cup into their hands again. A recovery from depths is as a new conversion.

Ofttimes in it the whole work, as to the soul’s apprehension, is gone over afresh. This the soul knows to have been a work of dread, terror, and trouble, and trembles in itself at its new trials. And, —

[3.] The Holy Ghost gives unto poor souls a fresh sense of their deep concernments, on purpose that it may be a means to stir them up unto these earnest applications unto God. The whole work is his, and he carries it on by means suited to the compassing of the end he aimeth at; and by these means is a gracious soul brought into the frame mentioned. Now, there are sundry things that concur in and unto this frame:—

1st. There is a continual thoughtfulness about the sad condition wherein the soul is in its depths. Being deeply affected with their condition, they are continually ruminating upon it, and pondering it in their minds. So David declares the case to have been with him: Ps. xxxviii. 2–6, 8, “Thine arrows stick fast in me, and thy hand presseth me sore. There is no soundness in my flesh because of thine anger; neither is there any rest in my bones because of my sin. For mine iniquities are gone over mine head: as an heavy burden they are too heavy for me. My wounds stink and are corrupt because of my foolishness. I am troubled; I am bowed down greatly; I go mourning all the day long. I am feeble and sore broken: I have roared by reason of the disquietness of my heart.” Restlessness, deep thoughtfulness, disquietness of heart, continual heaviness of soul, sorrow and anxiety of mind, lie at the bottom of the applications we speak of. From these principles their prayers flow out; David adds, verse 9, “Lord, all my desire is before thee, and my groaning is not hid from thee.” This way all his trouble wrought. He prayed out of the abundance of his meditation and grief. Thoughts of their state and condition lie down with such persons, and rise with them, and accompany them all the day long. As Reuben cried, “The child is not; and I, whither shall I go?” so doth such a soul; — “The love of God is not, Christ is not; and I, whither shall I cause my sorrow to go? God is provoked, death is nigh at hand, relief is far away, darkness is about me. I have lost my peace, my joy, my song in the night. What do I think of duties? Can two walk together unless they be agreed? Can I walk with God in them, whilst I have thus made him mine enemy? What do I think of ordinances? Will it do me any good to be at Jerusalem, and not see the face of the King? to live under ordinances, and not to meet in them with the King of saints? May I not justly fear that the Lord will take his Holy Spirit from me until I be left without remedy?” With such thoughts as these are sin-entangled souls exercised, and they lie rolling in their minds in all their applications unto God.

2dly. We see the application itself consists in and is made by the prayer of faith, or crying unto God. Now, this is done with intenseness of mind; which hath a twofold fruit or propriety, — (1st.) Importunity; and, (2dly.) Constancy.

It is said of our blessed Saviour, that when he was in his depths about our sins, “he offered up prayers and supplications, with strong cries and tears,” Heb. v. 7.” Strong cries and tears” express the utmost intension of spirit. And David expresseth it by “roaring,” as we have seen before; as also by “sighing, groaning, and panting.” A soul in such a condition lies down before the Lord with sighs, groans, mourning, cries, tears, and roaring, according to the various working of his heart, and its being affected with the things that it hath to do; and this produceth, —

(1st.) Importunity. The power of the importunity of faith our Saviour hath marvellously set out, Luke xi. 5–10, as also, chap. xviii. 1. Importunate prayer is certainly prevailing; and importunity is, as it were, made up of these two things, — frequency of interposition and variety of arguings. You shall have a man that is importunate come unto you seven times a-day about the same business; and after all, if any new thought come into his mind, though he had resolved to the contrary, he will come again. And there is nothing that can be imagined to relate unto the business he hath in hand but he will make use of it, and turn it to the furtherance of his plea. So is it in this case. Men will use both frequency of interposition and variety of arguings: Ps. lxxxvi. 3, “I cry unto thee daily,” or rather, all the day. He had but that one business, and he attended it to the purpose. By this means we give God “no rest,” Isa. lxii. 7; which is the very character of importunity. Such souls go to God; and they are not satisfied with what they have done, and they go again; and somewhat abideth still with them, and they go to him again; and the heart is not yet emptied, they will go again to him, that he may have no rest. What variety of arguments are pleaded with God in this case I could manifest in the same David; but it is known to all. There is not any thing almost that he makes not a plea of, — the faithfulness, righteousness, name, mercy, goodness, and kindness of God in Jesus Christ; the concernment of others in him, both the friends and foes of God; his own weakness and helplessness, yea, the greatness of sin itself: “Be merciful to my sin,” saith he, “for it is great.” Sometimes he begins with some arguments of this kind; and then, being a little diverted by other considerations, some new plea is suggested unto him by the Spirit, and he returns immediately to his first employment and design; — all arguing great intension of mind and spirit.

(2dly.) Constancy also flows from intenseness. Such a soul will not give over until it obtain what it aims at and looks for; as we shall see in our process in opening this psalm.

And this is in general the deportment of a gracious soul in the condition here represented unto us. As poor creatures love their peace, as they love their souls, as they tender the glory of God, they are not to be wanting in this duty. What is the reason that controversies hang so long between God and your souls, that it may be you scarce see a good day all your lives? Is it not, for the most part, from your sloth and despondency of spirit? You will not gird up the loins of your minds, in dealing with God, to put them to a speedy issue in the blood of Christ. You go on and off, begin and cease, try and give over; and, for the most part, though your case be extraordinary, content yourselves with ordinary and customary applications unto God. This makes you wither, become useless, and pine away in and under your perplexities. David did not so; but after many and many a breach made by sin, yet, through quick, vigorous, restless actings of faith, all was repaired, so that he lived peaceably, and died triumphantly. Up, then, and be doing; let not your “wounds corrupt because of your folly.” Make thorough work of that which lies before you; be it long, or difficult, it is all one, it must be done, and is attended with safety. What you are like to meet withal in the first place shall nextly be declared.

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