One hundred select sermons upon several texts fifty upon the Old Testament, and fifty on the new / by ... Tho. Horton ...

SERMON XXIV.

Psal. 77.10.

And I said this is mine Infirmity, but I will remember the years of the right hand of the most High.

The State and Condition of a Christian whilst he lives here below, hath it's Ʋncertainties and Varieties with it; not onely in reference to the world, and the Concernments of this Natural Life, but likewise in reference to Heaven, and the hopes and Expectations of a better; not onely as to his dealings with Men, but to his Converse and Communion with God. There are the Ebbings and Flowings of Grace, and there are the Falling and Rising of Corruption which are by turns observable in Him, as we may see here in this Instance and Example which we have here before us. The Prophet David Himself who may serve as a Representation of all other Christians besides in this Particular; how ever he was at other times a man fiull of Faith, and Assurance, yet he had now at this time a sit of Destrustfulness upon him, and began to call in question the Love and Affection and Faithfulness of God Himself to him: But yet through the Goodness of God he does at last work Himself out of it, and he tells us here how he did it. Then I said this is mine Infirmity, but I will &c.

In the Text it self there are two General parts considerable. First, The Discovery of the Disease. Secondly, The Application of the Re∣medy. The Discovery of the Disease that we have in these words. Then I said this is mine Infir∣mity. The Application or Resolution upon the Re∣medy that we have in these. But I will remember the years &c.

We begin with the former viz. The Discovery of the Disease, Then I said this is &c. Wherein a∣gain we have two branches more.

First, The simple Proposition: This is mine Infir∣mity.

Secondly, The Rersonal Keflexion, I said this is &c. It was in the thing it self, and it was also in the Psalmist's own Observation.

First, Take it simply in the Proposition, and in the thing it self: This is mine Infirmity; wherein there are divers points included and Exhibited to us, we will take them as they lie before us.

First, We see here how the Saints and Servants of God themselves, they have their Infirmities. My Infirmity says David, who was an Holy man, a man after Gods own Heart, as the Scripture some∣times describes him, yet he had his weakness and Infirmities with him; and so also have all others besides, his 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 his often Infirmities as it is recorded of him, 1 Tim. 5.23. But also Spiri∣tual and Mental: The weaknesses and Infirmities of the Soul and inward man, they are those which are here mentioned in this place; these are such as the Children of God have, even in the Holiest and Exactest of them, as it is here implyed.

The Ground of it is this. First, The reliques and remainders of the Old man still abiding in them, where the Root is remaining, there will be Fruit answerable to it according to the Propositions of it. Now thus it is here in this particular, the Children of God they are Flesh as well as Spirit, and so far∣forth as they are Flesh there will be somewhat pro∣ceeding from them which shall savor of it. The Flesh lusts against the Spirit, as well as the Spirit a∣gainst the Flesh, as the Apostle tells us. Gal. 5.17.

Secondly, Grace is wrought Imperfectly in them, while they are here in this world; so much there is of the Flesh, so much the more there is to cause Infirmities, and so much the less as there is of the Spirit, so much the less on the otherside to pre∣vent them. I can do all things (says the Apostle Paul) through Christ that strengthens me. A Christi∣an is so far free from Infirmity as it pleases Christ to strengthen him; but this is not absolutely and perfectly while he remains here in thi world: Nei∣ther as to habitual Grace, nor Auxiliary: Neither as to the working of the Principles which is but in a weak measure and degree, nor as to the Concur∣rance with the Opperations which are various and different in them also, and at the best but very imperfect.

Therefore this teaches us to esteem of men as men, not to think of them above that which is written as the Apostle advises, nor to accept more from them, then is indeed in them; not to look for a Perfection in this Life from the best that are, for it is not to be found. As no man should think of himself more highly then he ought to think, so neither should he think so of other

men, but so to Honour their Graces; as withall to make account of their Infirmities. The one to be pursued and imitated, while the other is to be shunn'd and avoyded; even David he had his Infir∣mities. That is the First.

Secondly, As good men have their Infirmities, so commonly they have some one more especially which they are addicted and inclined unto. As they have Corruption in them at large, so this Corrup∣tion more particularly and especially which they are incumbred withall. This is mine Infirmity says the Psalmist by way of Appropriation: Original Cor∣ruption it does not run out alike in all, but has it's varieties and diversities of Improvement, in some after one manner, and in others after another. As we see it is in the Body; though all men are in re∣gard of their Nature subject to all kind of Disea∣ses, yet all do not alike partake of them, some are more inclinable to one, and some to another: E∣ven so is it also in the Soul and inward man, every Christian has his Infirmities. This should teach every one to labour what he can, to know it and understand it, and to be acquainted with it, that so he may the better avoid it, as David exprest it to be his Care in another place. Psal. 18.23. I kept my self from mine Iniquity. Where there is the greatest Inclination, there had need to be the greatest Causion.

Thirdly, From the Coherence of these words with the foregoing verses and the Demonstration. Thus we see here what to judge of Staggering at Gods Promises and Providences (which is the main point here intended) and that is no other then an Infirmity. This is mine Infirmity? what does he mean by this? Why this Desparing Distemper which was now upon him occasionally from his present Condition, that he should have such thoughts in his mind, and utter such words with his mouth as now he had and did against the ways and dealings of God. This was a very great weakness and In∣firmity in him, and so it is likewise in any other Christian or Person besides so to do.

And it has these several Branches in it wherein it Consists.

First, There is Ignorance and want of Ʋnder∣standing: Ignorance it is a peice of Weakness, E∣specially in those matters which it is required of them that they should know; now this is that which is considerable here, whosoever quarrels with the Providence of God, he is so far forth ig∣norant of the ways of God, yea indeed of God Him∣self; he does not sufficiently know or understand what an one he is, for if he did, he would think better of him, and be better satisfied with that which is done by Him.

Secondly, Infidelity, there is that also pertinent hereunto, a unbelieving person is a weak Person: Faith it does strengthen and Corroberate, now such Per∣sons as these, they are short and deficient in Faith, to ask whether Gods Mercy be gone for ever and whether his promise fails for evermore and such questions as these, they do beray much Infidelity, and consequently much Infirmity.

Thirdly, Impatience, that's also an Argument of Weakness. If thou faint in the day of Adversity (says Solomon) thy strength is small. Prov. 24.10. Not onely thy Natural strength but thy Spiritual, so much Patience, so much strength, but so much Im∣patience, so much Infirmity. Now this does emi∣nently discover it self in our Exceptions against God his Providence: It is the Sign of an Impatient Spi∣rit more or less, and so has the just Censure of Weakness and Infirmity upon it; thus in all these respects is this Expostulating with God an Infirmi∣ty, as the Psalmist here expresses it to be, and gives this black Character of it in this present Scrip∣ture.

The Consideration of this point should work us so much the more to the Hatred and Detestation of it, and opposing it as much as may be; we should not Cherish that in our selves which is ra∣ther Weakness then any thing else, but expell it and drive it away from us, and labour to recover out of it as soon as we can, as men would do in the case of the Body. When we Censure the Dispensa∣tion of God, and and find fault with his Providence, we do not prove any weakness in Him, but rather discover weakness in our selves: It is our Infirmity. And so much of the point as it is Considerable in the simple Proposition and thing it self.

Now further Secondly, We may look upon it in it's Reflexion, as it comes here from the mouth of the Psalmist Himself. I said this is mine Infirmity. As it was so in it self considered in it's own Nature, so it was moreover so according to his Expression a∣bout it. In which again there are divers particu∣lars Observable of us as pertinent hereunto.

First, The Quickness of his Apprehension, in that he spies and discerns this Weakness and Infir∣mity in himself, while he says it, it is Evident, he spies it, he discovers it, and finds it out. This is one thing which is observable and Commendable in Him, it is a part of Spiritual strength to be sensible and apprehensive of Weakness, and take notice of Spiritual Infirmities: And thus did David here. As for Wicked and Carnal men, there is a great deal of Blindness and Ignorance upon them, from whence they go on in Sin without any Reflexions: but Gracious Persons who are inlightned by Gods Spi∣rit, they are made apprehensive of these matters; they can distinguish betwixt Good and Evil in them∣selves. Sees when they do that which they should do, and again see when they do that which is amiss. They have the Spirit of Discerning which is con∣ferred and bestowed upon them, whereby they are inabled to judg of things as they are, and to be rightly opinionated of them; they do not call Good Evil, nor yet Evil Good, as it is said of some in the Prophet Esay. 5.20.

Secondly, Here was the tenderness of his Consci∣ence, not onely in that he discerned this Distemper and Infirmity in Himself, but likewise that he check'd Himself for it, for so we must here take it. I said this is mine Infirmity, that is, I blamed and taxed my self for it, that such thoughts should a∣rise in me; and he did it likewise (which is here further to be added) in a Justifying and acquit∣ting

of God, there is no fault in him in regard of his Providence, but rather the fault is in my self, that do not sufficiently understand and consider him; this is the meaning of it, this is the manner and Disposition of the Saints and Servants of God; that though they fall into Sin through Infirmity, yet they do not rest and abide in it, but recover and get up again. They smite upon the Breast, and they smite upon the Thigh when they have been guilty of any Miscarriage, they do not allow or defend themselves in it, but are sorrowful and Greived for it, as David here was, he speaks of it with a kind of remorse and trouble of Spirit.

And the reason of it is this, because they have a principle of Grace and Spiritual Life n themselves, which is ever and anon working Corruption out of them, and suppressing it in them. Dead men they feel nothing, though they have never so many sla∣shes or wounds made in their Bodies, yet they are all nothing to them, because they are Dead and de∣void of life; and so it is with those which are in a State of Nature and Ʋnregeneracy, they are in the like manner Affected, though they have never so many Sins upon them, yet they are not at all affected with them, nor lay them to heart, no more then if there were never any such thing that they could be charged withall, being alienated from the life of God, they are past feeling as the Apostle speaks. And so have given themselves over to Laci∣viousness to Commit all uncleaness with Greediness. Eph. 4.19. But the Children of God they are alive, through the work of Grace which is in their Hearts: And this makes them to be so much trou∣bled and perplexed, and Afflicted in themselves for that guilt which is upon them.

Thirdly, Here was the Ingenuity of his Spirit. I said this is mine Infirmity namely in a way of hum∣ble Confession and Acknowledgment, it was in the thing it self, and I signified it, and declared it to be so; I said it not onely to my self, and in mine own Heart but as there was occasion for it, I said it to others also, and acknowledged it likewise to them. This is another Disposition in Gods Children in regard of that Corruption which is in them, to be willing to take shame to themselves, that so they may give Glory to God, and to acknowledg their own Infirmities, that so they may manifest and more advance his Power.

The same words may be spoken and utter'd with a different Affection, if we listen abroad in the world, we shall many times heare such words as these are. This is mine Infirmity. But how? and with what Spirit are they spoken and uttered for the most part? Surely very Carelesly and Customarily, and Formally and Corruptly. Tell some men of such and such Sins and Miscarriages which they are guilty off, they think to put off all with this by saying it is their Infirmity, though perhaps it be ne∣ver so Gross and Hanious a Transgression, yet all is one with them it goes under the name of an Infirmity, and so they think thereby to salve and make up the matter; but Gods Children they speak of their Miscarriages with another frame and temper of Heart, not as to Justify them, but as to bewayl them, not as to Extenuate them and make them less, but to fasten a due Impression upon them as David here does, as Loathing and abhorring them in themselves.

This Expression here in the Text it is not a word of Apology, but rather a word of Aggravation, and it further shews the Ingenuity of Gods Children, not onely as to Confession it self, but also as to the Nature and Quality and Condition of the Sins them∣selves, which are confessed by them. A Good and a Gracious Heart it bewails not onely its Iniquities but also its Infirmites, and not onely open and Scan∣dalous Sins, which every Body sees and takes no∣tice of, but even secret and hidden faylings, and the more inward Deflexions of Spirit, Deadness, and Hardness, and Unprofitableness, and Impati∣ence and Unbelief. These are the things which go near to the Soul of a good Christian, as well as publique and more Notorious Offences, as well as Gross and more Grivious Miscarriages. Thus we see it was with David in another place, as in Psal. 73.22. When he was Envious at the Foolish, and was troubled at the Prosperity of the Wicked; these thoughts they were afterwards (upon Considera∣tion) troublesom to him, and he was geived in himself for them. So foolish was I (says he) and Ig∣norant, I was as a Beast before thee. He befooles himself for his sinister thought, such a Sin (as if he had kept his own Counsell,) we should never have known he had been guilty of it.

The Ground hereof in the Servants of God is.

First, That Wonderful Exactness and Curiousness and Sincerity which is remarkable in them; see how it is in the Body, Curious and Exact persons which are trim and neat Indeed, they are affected with the least Spot or Blemish which is in their Garments, not onely with Greater and wider Rents, but with smaller and lesser Slits which may happen unto them: Even so is it also in the Soul, and as to the Concernments of the Inward man; theres the like Trimness and Neatness here also, in a Proportiona∣bleness thereunto, and so as to the Covering of the Body, so likewise as to the Healing of it; there is some which make as much of a Scratch, as another would do of a deep wound, as being of a far more tender and delicate Temper, even so it is also here. Tender Consciences they lament even Infirmities, whilst hardned Hearts go away with Greater Sins.

Secondly, It proceeds from that Love and in∣tireness of Affection, which a good Christian bears to God. Love, it is shy of any thing which may be offensive to the party Beloved, not onely of Greater Injuryes, but of smaller Ʋnkindnesses: It's troubled when it's any thing defective in the Expressions of Love, where it is due, and it con∣cerns it to be so, and so it is also here: A Godly man he has his Heart and his Soul full of the love of Christ, and therefore is troubled for any thing which is displeasing to Christ; not onely for unsa∣vory Speeches, but for unruly Affections, not onely for ungodly Deeds, but for ungodly Thoughts, which have a mark also of Sinfulness upon them.

The Affection of a Christian is answerable to the Jealousie which is in God. Now the Lord being a jealous God, he does take notice even of lighter miscarriages, even so does a Christian heart accord∣ly bewail them in himself, and is humbled, and trou∣bled for them.

Thirdly, It arises also from Christian Prudence, as considering whither infirmities tend, and what they will come to if they be not better prevented. As we see it is again in the body; smaller matters be∣ing neglected and let alone, they come to greater; a lighter scratch it may chance to prove a mortal wound, if there be not some care taken of it; whereas those that complain betimes, they doe thereby prevent and keep off more dangerous and per∣nicious distempers. Even so it is in the Soul; weak∣nesse it turns to wickedness, if there be not the more heed and regard had of it by us; Therefore a Gracious heart thinks it wisdom to complain of this, and is sensible and apprehensive of it.

Now therefore accordingly, it teaches us to be so likewise, and that betimes, Principiis obsta, stop these very first Beginnings and Eruptions of sins in us. Stifle these sins in the Conception, before they come so far as the Birth, and break forth into the outward expression. Remember this, that the ve∣ry thought of foolishness is sin, as Solomon tells us. As it is the Advantage of a man above a Beast, that he can reflect upon his own Actions, so it is the praise of a Christian above other men, that he does cen∣sure his own evil thoughts, and findes fault with himself for those matters, which no body blames besides.

And further observe here, how he does more especially charge himself in this particular; This Trouble which he had now about Gods Providence it was in part a Temptation of Satan, who had in∣jected this into his mind, and had suggested it to him; but yet he does principally and especially take the blame of it in his own particular, as be∣ing likewise guilty of it. This is mine infirmity, it Satans malice, as to the suggestion, but it is my infidelity and unbelief, as to the closing and com∣plying with it. The Devil could have no advant∣age against us, as to the fastening of Temptations upon us, if it were not for the falseness, naughti∣ness, and corruption of our own sinfull hearts, which do in some sort yield and voluntarily give up themselves to him, from whence in conclusion they do justly return upon our selves. And ac∣cordingly in such cases, they are to own'd and ac∣knowledged by us, as it was here by David. This evil thought which he here had against the Provi∣dence of God. It was not onely a Diabolical repre∣sentation, made to his Fansie, and a thing meerly apprehended by him in the Proposition, whiles de∣nyed and contradicted in his judgement, but it was in part assented to by him, for the time in his own mind, though occasion'd from Satans suggestions. And so he does here very justly and deservedly style it his own. This is mine Infirmity.

And accordingly, It is a good rule of Practise to be imitated and followed by our selves, as we have occasion for it, which is to take those sins upon our selves, which we are indeed guilty of. There are many who when they have any distemper or miscarriage whereby they are tainted withal, are apt to discharge themselves from it, and to charge it wholly upon Satan, who is their Spiritual enemy. Now although it is true, that the Devil is guilty of much of our sin, which he perswades and tempts us to, yet withal we must know, that we are not altogether innocent our selves for the most part. There is so much wickedness in a mans own heart by nature, as if there were no Devil to tempt him, would of it self incline him to the greatest sins that are; from whence he may very well be jealous and suspicious of it upon every occasion, and it is a part of our Christian Wisdom and Prudence so to be. As we may not charge our selves with those sins which are peculiar to Satan; so we may not charge Satan with those sins, which are restrained to our selves, we may not in this case even wrong the Devil, as we use to speak, least in so doing we do indeed at last wrong our selves; The Psalmist here gives us a very good pattern to this purpose, This is mine in∣firmity.

But especially, (which I in part hinted, and touch'd upon before) here's a discharge of God and his Providence from any blame to be laid upon them. David had all this while been reasoning, and quarrelling with God, as if he had not dealt so friendly and faithfully with him, as appears by the Context. But now upon better thoughts he resolves all into his own distemper, and thereby frees the Lord from any fault, or miscarriage at all, Then I said, This is mine Infirmity, That is, when I had consider'd well of it, I saw there was no fault in him, but onely in my self; it was not his unfaith∣fulness but my distrustfulness; it was not his unmer∣cifulness but my peevishness and frowardness, and per∣versness; all the blame is to be laid upon my self. This is the drist and scope of this expression; and so there is this in it, That whatever exceptions any make a∣gainst the wayes and Providences of God, as not so ac∣ceptable to them, they shall at last upon better Conside∣ration, find the fault to be wholly in themselves, and acquit and discharge him. God himself will be true, when every man shall be a Lyar, That he may be justified in his sayings, and overcome when he judges, as the Apostle expresses it, in Rom. 3.4. And again. That every mouth may be stopped, and all the world become guilty before God, Rom. 3.28, 29. The rea∣son of it is this; because as it is said of Christ in the Gospel, he hath done all things well, His work is perfect, for all his wayes are judgement, a God of Truth and without iniquity, Just and right is he, as Moses proclaimes him, Deut. 32.4. He is my God, and there is no unrighteousness in him, as it is in another place. Indeed, he gives no account of his matters, as Elihu speaks, neither is it fitting he should; but if he were to do it, He were able, from the justness and equity, and fairness and upright∣ness of them. Far be it from God that he should do wickedness, neither will the Almighty pervert Judgement.

Therefore this should serve to prevent all con∣trary Thoughts in our selves; we should take heed

of charging God foolishly, as the Scripture speaks, and of passing censure upon his wayes and doings, as we are sometimes apt to do; for it is a piece of very great weaknesse, and infirmity in us; and so at last when we come to our selves, we shall be ready to acknowledge as this holy man here did, before us in this present Text. God will one day have the better of all his servants in this particular, both by approving himself to their consciences, and also making them to condemn themselves when all comes to all in conclusion after his sever∣est dealings with them, they shall yeild praise and glory to him, and take shame and rebuke to them∣selves. And so I have done with the first General part of the Text, which is the discovery of the dis∣ease, Then I said, This is mine infirmity.

The Second is the Pitching or fastening upon the remedy, in these words, But I will remember the years of the right hand of the most High. Where, before we come to speak of the words themselves in particu∣lar, we may here take notice of the practise of the Psalmist in General; and so in it of the manner and disposition of every good Christian, which is, when he spies himself to be under any temptation or spiritu∣al Distemper, as soon as may be to apply Himself to the Cure and recovery of it. Thus does David here, I said, This is mine infirmity; well, and what then? Does he now lye down under it? or give up himself unto it? No, but he presently scatters it and shakes it off, as soon as he can from himself, I will remem∣ber the years of the right hand of the most High. It is not safe for any to let sin to lye long upon the soul, or to give way to the suggestions of Satan, which he does offer unto us: No, but as soon as may be to suppress and subdue them in our selves. When we are sensible of our Disease, out of hand to betake our selves to our Remedy.

And there's a double ground for it, The one is the painfulness of it; and the other is the danger.

First, It is painful and troublesome; like a Thorne which is got into the foot, it breeds a great deal of disquietness with it, so long as it is there, and till it be got out of it. Even so is sin in the Conscience, It has a great deal of painfulness with it. And especially as the Conscience is any thing more ten∣der and sensible, as it is in Gracious and Holy Per∣sons: In such as these especially, it is full of grief and disquietness; and therefore out with it as soon as may be.

Secondly, It is also dangerous and pernicious, as Diseases which are long continued are more diffi∣cultly cured, Sero medecina paratur, Cum mala per longas invaluere moras. Look there as in regard of the Body, such persons as mind their Health, they will take a sickness in the first risings and beginnings of it. Even so also in regard of the Soul; such persons as mind their Salvation, they will in like manner resist their sins and temptations in the very first beginning.

Now therefore accordingly, should we learn this piece of spiritual wisdom and Prudence our selves; even to indeavour our spiritual recovery upon the first apprehensions of Distemper. Let not Satan take possession of our souls, let not vain thoughts lodge in us, let us not continue in sin, nor suffer it at any time to continue in us, but exterminate it, and dispossess it, and discard it as soon as may be. And apply our selves to such courses as may free us, and deliver us from it. The first grace is to see our In∣firmities, but the next grace is to remove them, and shake them off as soon as we can, as the Psalmist here did, This is mine infirmity, But I will remem∣ber the years of the right hand of the most High. And thus much of the scope in General.

Now to come more Closely to the words them∣selves in particular. I will remember the years &c. The words in the Hebrew Text are Shenoth Jemin Gneljon, which I find to be variously rendred and translated by Interpreters, I shall not trouble you with them all at this present time, but onely take notice of two of them, which I conceive are the Principle and most comprehensive, the one is of our Oldest English Translation, and the other of our last and Newest; the Former reads the words thus. The right hand of the most High can change all this: the latter reads the words thus, as we have it now before us. I will remember the years of &c. The main Ground of this Variation is the different Exposition of the Hebrew word Shenoth, which may be translated either to change from the Verb in the Infinitive mood, or else may be translated yeares from the Noun in the Plurall Number. This hath given the occasion to this difference and vari∣ety of Translation, but the sense is very good and agreeable which way soever we take it, and such as contains in it matter for our special Instructi∣on.

First, Take it according to the former Transla∣tion, as it does Exhibit to us the Power of God. The right hand of the Lord can change all this. This was that whereby David did support himself in his present Affliction, (which we had mentioned in the beginning of the Psalm.) that the Lord was able to change and alter this his Condition to him, and that for the better. Mutatio Dextrae Excelsi: There is a change in the right hand of the most High Though God himself be unchangeable considered in his own Essence, yet his works and Providences and Dispensations have a variety in them, and all such as do perfect and Accomplish his most unchangeable Purpose and Decree which he has set down with him∣self. God does never less change his mind, then when he does most change his Carriage and Practise and outward Administrations, as being able from Contrary means to bring about the same Gracious Ends and Effects, which he hath appointed to ac∣complish, so that this Expression hath no Repugnan∣cy or Inconsistency with it at all, but is freely to be admitted by us, and to be improved as tis here by the Psalmist. This is the great Comfort of the Church, and of every Person who is a member of it; that let their present State and Condition be never so troublesome and Calamitous, and full of Affliction, yet the Lord is able to qualify it and mitigate it to them, yea to mend it and bet∣ter it for them, and they may say in the

words here before us: The right hand of the Lord can change all this.

Where for the better amplifying and Illustrating of this present Passage unto us; we may take no∣tice of two words in it, which are very Significant and Emphaticall. The one is in that God is here called the most High: And the other is that there is mention made of his Right hand. It is not said God can do it no more but so, but the most High, and with his right Hand: The one is an Expressi∣on of Eminency, which carries an Advantage with that: And the other is an Expression of Strength, which carries an advantage with that likeness.

First, There is the Advantage of Eminency, in that God is called the most High: because Height it has the Opportunity of Prospect, he that stands Higher then others, he has the advantage of over∣looking them and beholding them, and of seeing what they do; and so is able to order and to ma∣nage his affairs accordingly with greater success: Now thus is God the Lord, he is the most High God, and so he is said to dwell on High frequently in Scripture, from whence he has the better Inspecti∣on to behold the things which are done both in Heaven and Earth; and likewise the greater Influ∣ence as to the ruling and disposing of them.

Secondly, Theres the Advantage of Strength, in that there is mention made of his right hand which is a word of Power. The right hand of the Lord doth Valiantly, the right hand of the Lord brings mighty things to pass. Prov. 118.15.16. And so Psal. 89.13. Thou hast a mighty Arm, strong is thine hand, and high is thy right hand. Gods right hand it is a strong hand, and does great things in the world. But more particularly as pertinent to the Text: David does Comfort himself in this Power and strength of God, and this right hand of the most High. As to the Business of Change and Alteration: The right hand of the most High can change all this. And here again, it has a dou∣ble Reference or respect with it; The one in or∣der to his Condition: And the other in order to his Mind; as also the word Infirmity mentioned in the former part of the verse, it may have a double sense with it; either as it denotes his outward State or temper of Body, or as it denotes his inward Disposition and frame of Soul. This is mine Infir∣mity but God can change that, that is; He can renounce this present Distress which is upon me: or again; This is my Infirmity but God can change that. that is, he can remove the present Disturbance which is upon me; he can heal the Infirmities of my Spirit: Gods Power it extends to both.

First, As to the Infirmities of his Condition, and the present State in which he now was. Take it so, and here he Comforts and pleases Himself, that as bad as it was now with Him, God was able to bet∣ter it to him: Here's my Sickness, but there's my Physitian: This is my Infirmity, but there's a Pow∣er to Deliver me from it; even the right hand of God: This is a great Satisfaction to Gods Ser∣vants in the worst Conditions, that there is Hope and Help for them in God, when they know not how to help themselves; yet they knew that He can help them and redress all unto them: There is a change in the right hand of the most High.

And that again with a double Amplification and Inlargement of it to us, as implyed in the right Hand.

First, He can do it Effectually, as the right Hand is an Expression of Ability.

And Secondly, He can do it readily, as the right Hand is an Expression of Slight.

First, Powerfully and Effectually he can do it so; we have great and Sundry Instances of it, how God has delivered his People out of the sadest and most desperate Condition in which they have been, and that by his great and Almighty Power. He has raised from the Grave. He has made the Dead bones to live, he has turned the shadow of Death into the Morning, as the Scripture Expresses it in Amos 5.8. There's nothing which has been able to resist him, or to stand in his way when he would work deliverance to his People.

Secondly, Readily, and Easily, and Speedily; he can do it so likewise: That's also signified in the right hand, which is not onely in a word of Power but a word of Facility; that which a man does with his right hand, he does it promptly, and with a great deal of Ease; and therefore we call it Dexterity in our ordinary Language and Expressions: Now thus is the Lord as to the Salvation of his Servants, and to the relief and Comfort of them, he is ready and dextrous at it, and can do it with the turn of an hand; so expert is he in it: The right hand of the Lord can change this, Namely; the Infirmity of his Condition: That's the First.

Again Secondly, For the Infirmity of his Spirit, he can change that also: David was now (as we have heard) under a great Temptation of mind, and Spiritual Distemper which was upon Him, which was grievous to him, and whereof he here Complains; now he herein Comforts Himself, that God was able to take it away from him: Who forgiveth all thy Sins, and healeth all thy Diseases, not onely Corporal but Spiritual. Those Invin∣cible Infirmities and Corruptions which the Ser∣vants of God are troubled withall and groan un∣der, while they are here in the world in this vayl of Flesh; the right hand of God it can scatter them, and remove them, and take them away from them. And it is a very great Comfort to them, to think with themselves that it can so, as it was here in the Text to the Psalmist, in this present Distress and Perplexity and trouble in which he now was: He does sustain Himself from Gods Power, and the Con∣sideration of what God would do. The right hand of the Lord can change all this. And that's the first Reading of the words, according to our oldest Translation.

Now further Secondly, For this last here be∣fore us, that's this, I will Remember the years of the right hand of the most High, where the word re∣member is borrowed from the next-following verse to supply the sense of this, as otherwise being not in the Text. Now here the Prophet David fetches a ground of Comfort from Gods Practise, as be∣fore he did from his Power; There, from what God

could doe; Here, from what he had done already in former Times, and Ages, and Generations; He was resolved to reflect upon this, as a relief to him in his present infirmity. This is a very good and ready, and expedient course to be taken by the Servants of God in any perplexity: To look back upon Gods former dealings, either with themselves or others of his people, To remember the years of the &c. That is, to remember and bring to mind the great things, which God has done for them in Generations which are past. To consider the days of old, the years of Ancient times, as it is also in the fifth verse of this Psalm.

Now there were two things especially, which David here did reflect upon to this purpose, for the satisfying and quieting of his Spirit. The one was Gods dealings with his people formerly, as to point of seeming Desertion and outward Discour∣agement; and the other was Gods dealings with his people formerly, as to seasonable recovery and final acknowledgement. To each of these pur∣poses would he remember the years of the right hand of the most High, and each of them were a relief unto them.

First, It was a relief to his Spirit, and a kind of healing of that present infirmity and distemper which was now upon him; to consider how God had done with his people in former Times and Ages, as to seeming Desertion; This was some kind of help unto him, that so he might see that he was no worse dealt with, than the Saints of God in all seasons of the world, That the same Afflictions were accomplish'd in them, which were now in him when men think they are the onely persons that have such and such evils befall them, it is a great discouragement to them, but when they shall see that it is the common lot of others, and has been Gods manner in all Ages, this is now some ease to their minds.

Secondly, It was a relief to him likewise to re∣member Gods dealings of old in regard of mercy; That though he has afflicted his Servants for a while, yet at last he has refreshed them, and ap∣peared graciously for them, though he hath torn them, yet he hath healed them, though he has smitten them, yet he has bound them up, though he has slain them, yet he has received them, and raised them up, and made them live in his sight: Though he has for a time seemed to forsake them, and reject them, and to take no notice of them, yet he has at last in Conclusion looked upon them, and returned unto them. It is a very great Comfort to consider Gods former dealings in such matters as these: Christians they should live upon the Experience of Gods Goodness in days which are past, when they have no sense of it, for the time which is present.

And there is very good Ground to do so, be∣cause God is still the same; yesterday and to day and for ever: He has the same Love to his people still as ever, the same Wisdom to advise them, and the same Power to be active for them, and he will therefore change their Conditions, because he does not change Himself, as I intimated once before. I the Lord change not, therefore ye Sons of Jacob are not Consumed. Malach. 3.6. And again. It is of the Lords Mercy that we are not Consumed, be∣cause his Compassions fail not. Lam. 3.22.

Therefore let us Comfort our selves, and one a∣nother with such kind of thoughts and words as these are, as the Psalmist does here before us: Let us never question or doubt of Gods Affection or Faithfulness to his people, but be fully perswaded of it; and if our present Conditions incline to the discourageing of us, let us look back upon Gods dealings which are past, and remember the years of the right hand of the most High.