He sent from above, he took me, he drew me out of many waters.
~ Psalm 18:16
They have cut off my life in the dungeon, and cast a stone upon me. Waters flowed over mine head; then I said, I am cut off. I called upon thy name, O LORD, out of the low dungeon.
~ Lamentations 3:53-55
And said, I cried by reason of mine affliction unto the LORD, and he heard me; out of the belly of hell cried I, and thou heardest my voice. For thou hadst cast me into the deep, in the midst of the seas; and the floods compassed me about: all thy billows and thy waves passed over me. Then I said, I am cast out of thy sight; yet I will look again toward thy holy temple.
~ Jonah 2:2-4
Who in the days of his flesh, when he had offered up prayers and supplications with strong crying and tears unto him that was able to save him from death, and was heard in that he feared;
~ Hebrews 5:7
The Children of God Fall into Extremity of Misery and Affliction, by Richard Sibbes. The following contains an excerpt from of his work, “The Saint’s Comforts: An Exposition of Psalm 130”.
Out of the depths have I cried unto thee, O God.—Psalm 130, Ver. 1.
This psalm is a pithy psalm, and therefore is called a psalm of degrees. Other reasons the Jews give of this title, but they agree not. Some will have it that these psalms were sung upon the fifteen stairs that went up to the temple. Some call them thus, for that they say they were sung with an extraordinary high voice. But in these difficulties, Melius est dubitare de occultis, quam litigare de incertis. All historical truths are not necessary to be known, for Christ did many things that were not written, John 20:30.
The author is not named. However, we may assure ourselves the Spirit of God indited it, setting down, first, the state of the writer, ver. 1; secondly, his carriage in that estate: ‘He prayed, being in depths,’ ver. 2; thirdly, the ground of his prayer, which was God’s mercy, ver. 3; his own faith, hope, and patience; his waiting, is simply laid down, ver. 5, and comparatively, ver. 6; and fourthly, an application to the whole church, ver. 7, from his own experience of God’s mercy and sufficiency.
Out of the first part, concerning the state of the writer of this psalm, let us observe these particulars, following in their order: first, that the children of God do fall into depths; that is, into extremity of misery and affliction, which are called ‘depths;’ because as waters and depths, so these, do swallow up and drown the soul, and because they do compass about the soul, burying it in great, terrible, continuing deep dangers; and these depths of a Christian are either outward or inward. The outward troubles and depths are those of the body. These God’s children are afflicted with, as Jonah was when he was in the bottom of the sea, Joseph in prison, and Paul in the dungeon; and these are like the man of God to the Shunamite, 1 Kings 17:18, they do but call our sins to remembrance. But the inward spiritual troubles are the great depths; that is, trouble of mind for sin that lies upon us, causing us to doubt of our estate, to feel God’s wrath, to fear rejection and excluding from God’s presence. This is the soul of sorrow; other outward sorrows being but the carcase of sorrow. ‘The spirit of a man will bear his infirmities; but a wounded spirit who can bear?’ Prov. 18:14. In such an estate, in regard of the extremity of the burden of the sins of the whole world laid on him, was our head, Christ Jesus, making him sweat ‘drops of blood,’ Luke 22:44; and when he was on the cross, when he cried with strong cries and tears, ‘My God, my God, why hast thou forsaken me?’ Mark 15:34. But why is this thus, that the Prince* of our salvation should be in such a depth of misery? I answer, because it was requisite that salvation should be repaired by the contrary means to that whereby it was lost. It was lost by lifting up. Adam would be like a god; and Christ he regained us by abasing himself. The Son of God must become man, and a man of sorrows; and as the head was, so the members have been and must be, Rom. 8:29, ‘for we are predestinated to be like the image of his Son,’ and so to pledge him in the same cup wherein he drank deep to us. In this plight we find David often, though a man after God’s own heart, Ps. 6:2, 3, Ps. 88:2, &c., Ps. 40:12; and Jonah, a prophet, Jonah 2:2, &c.; and Hezekiah, Isa. 38:13; and Job especially, Job 6:4. But why is this thus, seeing our head, Christ Jesus, hath suffered for us? I answer, we must suffer,
Six Reasons for It
Reason 1. First, That we may know what Christ suffered for us by our own experience, without which we should but lightly esteem of our redemption, not knowing how to value Christ’s sufferings sufficiently, which is a horrible sin, Heb. 2:3.
Reason 2. Secondly, By our sufferings we know what a bitter thing sin is, Jer. 2:19, as by the ill consequents thereof: for without the taste of God’s wrath, we find nothing but sweetness and pleasure in sin; and therefore, we have so much sense of God’s wrath as to humble us, but shews not the extremity of the depth of sin, lest we should sink down into despair.
Reason 3. Thirdly, By our afflictions and depths, we manifest God’s power and glory the more in our deliverance: for the greater the trouble is, the greater is the deliverance; as the greater the cure is, the greater credit the physician gets.
Reason 4. Fourthly, Many times, by less evils, it is God’s manner to cure greater; and thus he suffers us to feel wrath, to cure us of security, which is as a grave to the soul; as also to cure spiritual pride, that robs us of grace, dealing with us as he did with the Israelites. He would not cast out all the nations from before them, but left some that might be employed in hunting and destroying the wild beasts, which might else multiply against the children of Israel. And thus God dealt with Paul, gave him to be vexed by a base temptation, lest he should be lifted up with spiritual pride, through the abundance of revelations, 2 Cor. 12:7.
Reason 5. Fifthly, These depths are left to us, to make us more desirous of heaven; else great men, that are compassed about with earthly comforts, alas, with what zeal could they pray, ‘Thy kingdom come,’ &c.? No; with Peter they would rather say, ‘Master, it is good for us to be here,’ Mark 9:5; and therefore, it is God’s usual dealing with great men, to suffer them to fall into spiritual desertions, to smoke them out of the world, whether they will or not.
Reason 6. Sixthly, God works by these afflictions in us a more gentleness of spirit, making us meek and pitiful towards those that are in depths, which was one cause of Christ’s afflictions: he suffered, that he might help and comfort others. He suffered Peter to stumble, that when he was converted, he should ‘strengthen his brethren,’ Luke 22:32.
Two Uses of It
Use 1. Hence therefore we learn not to pass a rash censure on ourselves or others that are in such depths as this holy man was in; for the afflicted soul no sooner tastes of this bitter fruit, but presently breaks out into complaints. ‘Never was any thus afflicted as I,’ thinking it unpossible that there should be greater crosses, than it feels; when indeed the draught that Christ our head did drink to us, was far beyond the apprehension of mortal man, and therefore much more beyond his power to undergo. Let us beware how we censure others that are afflicted, for God’s ends are hid. It may be God sends afflictions to manifest some excellent graces which lie in him, unknown both to the world and himself; and so he set Job as a flag of defiance against the devil, bidding him do his worst. He should find him upright, and a just man; and therefore we should rather take notice of affliction as a sign of some excellent grace with which God hath furnished such; for God will not call out any of his to suffering, but he will get himself honour thereby.
Use 2. In the second place, note this doctrine against the profane persons that tush at religion, and make a mock at the dejected condition of those that are good, because they seem despised, afflicted, and forsaken. They, alas! are ignorant of God’s ways and works. It were much safer for them to consider their own ways, and to reason, if God deals thus with his dearest ones, with the ‘green trees,’ what shall become of those that are his enemies, that are ‘dry trees?’ If such troubles arise to the godly, even from God’s love to them, what shall defend the wicked when the vials of God’s wrath shall be poured down upon them, when they shall ‘call to the rocks and mountains to hide, cover, and defend them?’ Rev. 6:16. If the ‘righteous hardly be saved, where shall the ungodly appear?’ 1 Peter 4:18. And to conclude, know that the afflictions of the children of God are far better than the pleasures of sin.
God upholdeth his from sinking in trouble
Doct. 2. In the second place, observe we, though Christians fall into depths, yet God upholds them that they sink not down into them without recovery. Thus it was with our Head. Though he on the sudden apprehended not the presence of God, so as he thought himself forsaken, yet he could even at the worst say, ‘My God.’ Thus also Jonah, 2:4, ‘I said I was cast out of thy sight; yet will I look towards thy holy temple.’ So Ps. 31:22, and Ps. 118:5 and 6 verses.
Four Reasons for it
Reason 1. For the Spirit of God is in them, and where it is, it is stronger than hell, yea though the grace be but as a grain of mustard seed.
Reason 2. Again, As there are depths of misery in a Christian, so in God there are depths of love and of wisdom.
Reason 3. Thirdly, Faith, where it is, unites the soul to Christ, and to God through him, and draws down divine power—to lay hold on the almighty power of God by true and fervent prayer,—at whose rebuke the waters of affliction flee away, Ps. 77:16; and so the stronger the faith is, the stronger is the delivery, for it is of a mighty power, enabling us to wrestle with God, as Jacob did. Thus when we lay hold on God, and God on us, what can drown us?
Reason 4. Fourthly, It is the nature of God’s working to be by contraries: in his works of creation, making all things of nothing; in his works of providence, he saves by little means from greatest dangers. That he might bring us to heaven, he suffers us to go down even into hell, to see our worst estate, to humble us; and it may therefore be a cause why many men lie long in afflictions, even because they come not low enough to see their sins and need of help. In glorifying our mortal bodies, he first brings them to the grave, that they may rot and corrupt, and so be refined and moulded anew.
Seven Uses of It
Use 1. This should teach us a note of difference between those that are God’s children and those that are not. Those that are his, when they are in danger, go to him. They have ever that hold by faith, as to say, ‘Yet God is good to Israel,’ Jer. 31:1. Others seek to escape by desperate undoing of themselves, as Saul, and Judas, and Ahithophel, for all his strong natural parts; and indeed such are in most danger of such courses of all other; for God will tread on such for their pride. Contrarily he mingles comforts, in the worst estate that his children are in, with griefs, one to humble them, the other to support them from despair; and so he sets them on a rock that is higher than they.
Use 2. Secondly, It should teach us in all extremities how to carry ourselves. We should take heed of the stream of grief, striving against it, as we desire a note of our good estate; take heed how we think that God forsakes us. It is an imputation unbefitting him that never forsakes his. Take heed of judging ourselves by sense. Is meat sour because one that is sick doth not relish it? No. The fault is in his indisposition. So in such desertions, be sure thou retainest thy anchor of hope, though contrary to hope; and therefore in the next place,
Use 3. We should answer God’s dealing by our dealing. He works by contraries; we should judge by contraries. Therefore, if we be in misery, hope and wait for glory, in death look for life, in sense of sin assure thyself of pardon, for God’s nature and promises are unchangeable; and when God will forgive, he lets us see our troubles; and therefore with resolute Job say, ‘Though he kills me, I will yet trust in him,’ Job 13:15. But to come particularly, I will set down cures of such depths as may arise from several causes; and these depths are either imaginary or real. Christians sometimes think themselves to be in depths when indeed they are not, but it is only imaginary, raised it may be from a melancholy distemperature of the spirits, which also distempers the reasonable working of the mind; raising as false and feigned conceits of their souls as it doth in many of their bodies; and yet these conceits have real effects, as in Jacob, who sorrowed as truly for Joseph as if he were dead indeed. Therefore for the avoiding hereof be not alone; a friend and good company are made for such times. For the devil sets on men in such case most when they are alone, and the strongest are then too weak for him; and believe not thine own fancy, but rather believe those that can discern us better than we ourselves can. We know how men have been deceived thus, and therefore when we are advised thus by friends, and counselled, let us suspect that it is a motion of the devil or a fancy of thine own that thus troubles thee.
There is another depth that is imaginary, arising from mistaking of rules, concluding because they have not so much grace as others, have not so much subduing and prevailing power over sin, therefore they have no grace at all, they are damned hypocrites and the like. Little do they think that perfection is not attainable here, but is reserved to the blessedness of that other life hereafter. Little do they look to the imperfections of the best saints of God, and the great depths that they have been in; and indeed they know not what the covenant of grace requires, nor perfect fulfilling of the law by our own persons, for that was the end of the law. But the covenant of grace requires sincerity with growth; and this is the only perfection which we can look for here.
Another depth also there is, which ariseth from the taking of the motions of the devil for those of his own corrupt nature. The baseness and unreasonableness of them makes them think they cannot be God’s children, and have such detestable motions within them. Let such know that such shall be cast upon Satan’s score. And it is a sign rather that such are none of the children of the devil, who, if they were, would suffer them to rest in quiet without vexing them.
Again, some men fall into another depth, which ariseth from an apprehension of God forsaking them. To such I give this advice, that they judge not of themselves by their distemper, for a sinful conscience puts a veil sometimes between God and us, hiding his favour; which nevertheless may be as great to us then as at any other time, and it may be intended by God to drive us to him by scourging us from our wicked ways and sins, which formerly we lived in. By faith therefore pull off the vizor from the face of God; judge not according to present appearance, but by God’s nature and his promises, who hath said he will be with us for ever, that no temptations shall be above measure, 1 Cor. 10:13; judge by his nature who is unchangeable; and thus did the Canaanitish woman see Christ’s loving nature under his frowning look, who doth as Joseph, hide his love and person from his brethren out of a increasement of love, not out of any ill intent. Again, in such a case let us be sure we trust others that are our friends rather than ourselves. I mean in time of temptation, whenas others can better discern of our health by our spiritual pulses than we ourselves, who then are blinded; and in such cases there is the trial of faith and love.
There is another sort of depths, and these are before conversion; and thus was Paul troubled, ‘Lord, what shall I do?’ and thus was Manasseh. Let such consider the commandment, to humble them and cast themselves on Christ and his promises, considering the end of Christ’s coming was to save and seek such as are lost.
Use 4. And if any one shall find himself already escaped such depths as are formerly mentioned, let him take comfort to himself, as being thereby evidently proved to be the child of God; for that is utterly impossible, that nature should overcome such difficulties, and to that end let him reason after this sort, God’s children go to him in depths. I go only to him in depths, therefore I am God’s child; for to have the spirit of prayer to go to God in time of trouble, it is a work of the Spirit; a natural man hath it not, Job 27:9, 10.
Use 5. Hence therefore, in the next place, note a sure sign of the true religion, namely, to be able to support men in danger and in spiritual troubles. This is verified in ours, as the subtile Jesuit will acknowledge, while they hold that reposing ourselves merely on mercy and favour in Christ, and not on man’s good works, is the safest way. Why, therefore, they live by their uncomfortable rules; and when they die, fly for succour to these, which in their lifetime they despise.*
Use 6. Moreover, let this be a ground to encourage us never to give over God’s cause. He hath said he will not leave us though we be in depth of our sins, if we belong to him, and therefore much less will he leave us in that work which he himself sets us about. He was with Daniel among the lions, with Moses in the bulrushes, with the ‘three children’ in the fire, with his church through ‘fire and water.’
Use 7. Lastly, Let us therefore be sure to keep God our friend, that he may own us; else when we cry he will not hear us, Prov. 1:28. Acquaint we ourselves with him, as it is in Job 22:21, in prosperity, and he will be our refuge, &c.
Affliction stirs up devotion
Doct. 3. In the third place, observe we that afflictions stir up devotions; for prayers in time of afflictions are cries. Oratio sine malis est avis sine alis; for what allays worldly joy, and embitters it, but affliction? Now we know that it is the worldly afflictions* that quenches our zeal and makes us cold. Affliction is a purgation opening the soul, causing it to relish and to affect† spiritually, and to see the wants and necessity of supply, and so procures longing and earnest hungering, Hosea 5:15. ‘In their affliction they will seek me early,’ and therefore, Ps. 107:6, it is said they cried to the Lord in their trouble. Now crying supposes want and sense of misery and ardency. Thus were Christ’s cries called ‘strong cries;’ and indeed weak afflictions many times makes men rather pettish and froward, as Jonah, than ardent in feeling relief; and therefore,
Two Uses of It
Use 1. Let us interpret God’s dealings with a sanctified judgment. He is a wise physician, and knows when strong or gentle physic is most requisite. Sometimes God by great afflictions doth manifest great graces, but so as notwithstanding they may be mingled with a deal of corruption; and it is God’s use that hereby his graces may be increased, and the corruption allayed, to bring down the greatest cedars, and to eclipse the greatest lights.
Use 2. Secondly, Let us oppose desperations by all means, by prayer, by crying; and if we cannot speak, by sighing; if not so, yet by gesture, especially at the time of death, for God knows the heart. For then it stands upon eternal comfort. And therefore let us do anything to shew our faith fails not. We must know that every one shall meet with these enemies, that would cause us to despair if they could, for this life is a warring and striving life. We shall have enemies without and within us that will fight against us.
Prayers to be made only to God
Doct 4. In the next place, observe by the example of this holy man, that prayers are to be made only to God, who knows our wants, supports us and binds us up; and it is only Christ that doth this. None can love us more than he that gave himself for us. He is our eye whereby we see, our mouth whereby we speak, our arms whereby we lay hold on God; and therefore it is an intolerable unthankfulness to leave this ‘fountain opened for sin and for uncleanness, and to dig to ourselves cisterns that will hold no water,’ Jer. 2:13; to leave Christ, and run to saints and angels, and the like, &c.
Ver. 2. ‘Lord, hear my voice; let thine ears be attentive to the voice of my supplications.’
Mark here his constancy and instancy in prayer by his ingemination;‡ and this he doth not to work upon God, as if he were hard to be entreated to mercy, but to waken up his own heart, and to entreat of God a more inward and clear communion, communicating increase of grace; so as God’s children are not satisfied with small portions of grace. And this did Daniel, Dan. 9:18, 19. O Lord, hear, forgive, hearken, do, defer not! His ardency shews into what an exigent he was brought; and indeed the Lord regards lukewarm prayers no more than lukewarm persons, so as he will spue them out. Prayers must be like incense. It must be fired with zeal.
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