Choice and Practical Expositions on Four Select Psalms, Sermons on Psalm 42 · Sermon 1
SERMON I.
PSALM XLII. 1.
As the Hart panteth after the Water-brooks, so panteth my Soul after thee, O God.
It is the great advantage of those who have acquaintance and interest in God, that they have somewhat to support and sustain them in the worst and most desolate Condition; when they can find comfort in nothing else, yet they are sure to meet with it in Him. For which purpose they are still careful to make their Applications to Him. And this was the case of the Author of this Psalm, which we have now before us, which (though it have not his Inscription upon it) yet is concluded with many others besides of the like nature with it to be the Prophet Davids, penned by him at some sad time, and in some sad condition, as it is probably thought when he was banished from his own home, and from the House of God, upon the occasion of Sauls Persecution, who pursued him from place to place, and followed Him as a Partridg upon the mountains, as himself expresses it, 1 Sam. 26.20.
He begins with the Intimations of his ardent Affection towards God, and thence proceeds to a further Aggravation of his miseries and calamities in the Verses that follow. And then goes on to an encouraging and provoking of himself to trust in God, and promising himself success in so doing. We'l take them as they lie before us. And begin with the first in the first Verse, As the Hart panteth after the Water-brooks, so, &c.
IN this present Verse before us we have signified to us the longings of a Believing Soul to God; and that illustrated by a Similitude of the Hart towards the Rivers of Water. Wherein (as in all other Similitudes besides), there are two Parts considerable, The Proposition and the Reddition. The Proposition, that we have in those words, As the Hart panteth after the Water-brooks. The Reddition, that we have in these, so panteth my Soul after thee, O God.
We will begin with the last first; viz. The Reddition, as being the main thing which is intended. And then proceed to the Proposition, which is prefixt by way of Illustration. Now the Reddition (I say) is this, My Soul panteth, &c. Where in the Example and Person of David, we have exhibited to us the right frame and temper, and character of a Christian Heart; that which the Psalmist professes here of himself for his own particular. It is likewise the disposition of every other Believer besides. Every true godly Soul is carryed out in large affections to God. There are two words in the Text for the expression of this Affection of a Christian; The one is in this present Verse, and that is (as we translate it), Panteth, though it be properly brayeth, or crieth out, (for so the Hebrew word Gnaras signifies). And the other is, Thirsteth in the Verse that follows: Both together being applied to Davids Soul in regard of God, do shew the strength of his desires towards him.
To speak distinctly of this present Passage and Branch of the Text which we have now before us, there are three Particulars which are here considerable in this Desire of this holy Man, and so with him of all others else. First, The Object of it, and that is God. Secondly, The Subject of it, and that is the Soul. Thirdly, The Exercise, or Activity of it, and that is, Panteth after.
For the First. The Object of Davids desire it is here exprest to be God Himself, Thee, O God; and so it is in other places of Scripture; as Psal. 84.2. My heart and my flesh crieth out for the living God. And Psal. 86.4. Rejoyce the soul of thy servant, for unto thee, O Lord, do I lift up my soul. When it is said, That a Christians desire is carryed after God, as the Object of it, we must take it in a double Explication: First, after God chiefly. And secondly, after God simply.
After God chiefly. First, This is the main and principal thing which he desires in his whole Soul, to have a right and interest in God, and to enjoy Communion with Him. God, he is the proper and most adaequate Object of a Christians desire: And there is nothing which is able to satisfie it but God alone. Look as the thirsty Hart is satisfied with nothing but the Brooks of water; so the gracious Soul is satisfied with nothing but the fruition and enjoyment of God; what-ever comes short of this it is but contemptible to it, it despises it, and sets light by it as that which is far below and inferiour to it self. Therefore in Psal. 73.25. we find this zealous Expression, Whom have I in Heaven but thee? and there is none on Earth that I desire besides thee. These two places Heaven and Earth, do take in the whole compass and latitude of things desirable of us; but they have neither of them any thing less than God, which will content a Christians Heart, and such a Soul as Davids here was. It is nothing but God which he desires either in Heaven or Earth as which can give satisfaction to him.
I might open and enlarge this Point to you in divers and sundry Particulars, but I shall confine my self to two Heads, which (as I conceive) will take in all the rest. First, Nothing but God in the Ordinances. And secondly, Nothing but God in the Creatures, is satisfying to a gracious Soul.
First, Nothing but God in the Ordinances. When David says here and else-where, That his soul pants after God, we must understand it according to those conveyances which God has made of Himself to us: Now this is one amongst the rest, to wit, the Ordinances and Means of Grace. The Duties and Exercises of Religion, and the Ministerial Dispensations, the Word, and Sacraments, and Prayer; these as God himself hath appointed them, and so far forth as he concurs with them, are Impartments to us of Himself. Now therefore does a good Christian desire to enjoy God in them, and is not pleas'd without this enjoyment; In Prayer to converse with God; At the Lords-Table to feed upon Christ; In hearing of the Word, a proof of Christ speaking in us, still to find God in all; he looks after this, and where he does not find it he is not satisfied in himself.
It is the difference that's betwixt a good Christian, and a Formalist: Take a Man that has no more than the outside of Religion in him, and he cares for no more than the outside of these performances themselves; if he does but come up to this, it is enough for him; if he can give his presence in the publick Assemblies, and be materially conversant in the Duties, that's all that he looks after. Yea, but now a true Believer he pants after God himself in them, and is not pleased except he meet with him; nothing but him in the Ordinances.
Secondly, Nothing but God in the Creatures. A gracious Heart is not satisfied with any outward Comfort wherein he cannot relish the love and favour of God himself: When his thirst is satisfied in the Natural sense, it remains still unsatisfied in the Spiritual: And when Sense is pleas'd, yet Grace has some further desires and longings with it, which it is carried unto. A good Christian if he might have all the World besides, and yet want the presence and influence of God, it would be all nothing to him. Omnis copia, quae Deus meus non est, egestas est, as Austin sweetly; All abundance taken abstractly from enjoyment of my God, it is no better than want it self.
And this is the difference still betwixt a Christian and a worldly Man; Take a worldly Man and let him have but these outward things, which are suitable and agreeable to his sense, and he cares not upon what terms, nor with what circumstances he enjoys them; so that he has but the things themselves, he never minds any further matter in them: Yea but now a godly Man he desires to look further than this, even to find every comfort and refreshment both proceeding from the Love of God to him; as also carrying him to a further delight and contentment in God himself. That's the first Explication of this Expression here in the Text, My soul panteth after thee, O God. i. e. After thee chiefly: Thee, and nothing but Thee, nothing but Thee in the Ordinances; and nothing but Thee in the Creatures.
The second is after Thee simply: Thee considered abstractly from other things which come with thee. A good Christian is carried to God for himself alone, and that Excellency which is considerable in him; that's implied also here in this Expression, when it is said, My Soul panteth after thee, O God; It is not after thine, but after thee: As a Wife that takes her Husband for his Person, not for his Estate, so does a gracious Soul with God; he desires him not only for some outward and temporal accommodations that may come by him, but for that amiableness which is in himself: And so ought every one to do, Quisquis in Deo praeter Deum aliquid quaerit non caste Deum quaerit, as he again excellently; Whosoever seeks in God any thing but God himself, he does not chastely or sincerely seek him.
This is again the Temper of the World distinct from the Servants of God. As for Men of the World, they are willing sometimes to have God so far forth as he brings worldly things with him, as the Jews that followed Christ for the loaves; but take away these, and they care not for him. Yea but now a gracious soul, it is carried to God purely for himself, as apprehending a great deal of worth and dignity in him; even separated from these outward enjoyments which other Men are so much taken withal. Thus the Prophet David here in this present Text, My Soul panteth after thee, O God.
To open this a little further to us, there are two things considerable in God, which a true Christian does so much desire and pursue him for. The one is matter of Grace, and the other is matter of Comfort; My Soul thirsteth or panteth after thee, i. e. for strength and more ability to serve thee. And again, My Soul thirsteth or panteth after thee; that is, for fellowship and communion with thee; and a further sense of thy favour to me.
First, As to matter of Grace, it pants after God so, as the God of all Grace; for so the Scripture stiles him, 1 Pet. 5.10. The God of all Grace who hath call'd us unto his eternal glory by Christ Jesus, after that ye have suffered a while, make you perfect, stablish, &c. God he is the fountain of Grace and Holiness, and Sanctification, who enables us to every good Work; and a true Believer he longs after him so, God to strengthen him against Sin, and God to strengthen him for Duty, to subdue his Corruptions, and to quicken and excite his Graces; he pants after him for this purpose, as a business which he is very sensible and apprehensive of in himself.
There are abundance of People in the World which never want or miss God for this; so long as it pleases God but to supply them with outward Comforts they find no lack at all of his Grace, but can very well spare, and be without it; yea, but a good Christian cannot be so: Where he finds his Corruptions strong in him, and ready to master him, or where he finds his Graces weak in him, and not so vigorous as he could desire, here he pants and breaths after God for his seasonable supply of him; After God, as the God of all Grace.
Secondly, After God as the God of all Comfort; for that likewise is another title which the Scripture fastens upon him, in 2 Cor. 1.3. Blessed be God &c. The Father of Mercies, and the God of all Comfort: This is that which God eminently is, and upon this account do his Children and Servants breath after him, for the sense of his Love, for the assurance of his Favour▪ for more intimate Communion with him. Thus does David in another place, Psal. 51.8, &c. Make me to hear joy and gladness. Cast me not away from thy presence. A godly man, he is never well when he has not that freedom of spirit in himself as sometimes he hath had, and therefore he goes to God for it; he knows it is not to be fetcht out of himself, but from God alone; it is he only that can speak peace to the Soul, and refresh it in a perplexed condition, and therefore goes to him.
There are many who standing in need of Comfort repair to false conveyances, think to fetch it out of their performances, or think to fetch it out of their enjoyments, but a good Christian repairs to God for it. As for those that do otherwise they forsake the fountain of these living waters, and seek unto themselves broken and empty pitchers which will hold none, Jer. 2.13. But so much of the first Particular considerable here in this Passage, viz. the Object of Davids desire, God.
The second is the subject of it, and that is the Soul; My Soul panteth after thee. Thus in other places likewise, 'tis twice repeated, my Soul, &c. as Psal. 62.1. Truly my soul waiteth upon God, &c. Psal. 86.4. Rejoyce the soul of thy servant, &c. Isa. 26.9. With my soul have I desired thee in the night; yea with my spirit within me will I seek thee early. Still this Desire after God is fasten'd and subjected in the Soul. And indeed our Soul is that in us whereby we properly have Communion with God. And God is he only that is able fully to satisfie our Souls, there's none fit for that besides him, nor is there any fit for him without that; it is the Soul which is all in all in his service.
The Soul has its longings, and its desires as well as the Body, and it has its Contentments answerable to those desires which are laid up in God himself, for which it pants after him; God has made it and framed it to this purpose. It is the advantage of Man above all these Creatures here below that he hath such Faculties bestowed upon him as whereby he may be able to converse with his Creator himself, which none other else can do besides him.
Therefore it teaches us to improve our Souls hereunto, not to suffer them to stay upon these things here below, but to be carried up to God himself, in whom alone their Happiness lies. What a sad and lamentable thing is it that Man having a mind fitted for the frame of it to have converse with the God of Life, should yet rest and content himself in such poor and transitory matters as the things of this present World! and yet this is that which by experience we find him to do. Now therefore we should quicken and awaken our selves in this Particular, we should reserve the better parts of us for better things, as more suitable and agreeable to them in the nature and condition of them. This for the subject of this Desire as it is here exprest, and that is the Soul.
The third is the Exercise or Activity of it, that is signified in panting and thirsting, which does also imply the nature and quality of it. And there are two things pertinent hereto: First, It is a vehement and earnest desire. Secondly, It is a constant and continued desire, foreign, as Chrysostom upon the place.
It is first of all earnest and vehement; that's intimated in these Expressions, and so we have it in other places of Scripture; as Psal. 84.2. My soul longeth, yea even fainteth for the Courts of the Lord. My heart and my flesh crieth out for the living God. Psal. 119.20. My soul breaketh for the longing that it hath unto thy Judgments at all times. And Psal. 143.6. I stretch forth my hands unto thee. My soul thirsteth after thee as a thirsty land, Selah. Thus the Desires of a gracious Heart towards God they are very vehement and importunate; as a Man which is truly a-thirst, he is very earnestly desirous of Water, and nothing else will serve his want: Ye know how it was with David once for the Waters of Bethlehem, in 2 Sam. 23, 15. David longed and said, Oh that one would give me to drink of the water of the well of Bethlehem. He never so much longed for that Water as he did here long for this. This well of water springing up unto eternal life, as our Saviour himself speaks of it, Joh. 4.14. He desired with a very great desire, and so do all other Believers besides him. The Desires of the servants of God in regard of Communion with himself they are not faint and languid Desires, certain cold wishes, or Velleities, but they are very earnest and full of intension, and accordingly are thus exprest and set forth to us.
This indeed they are upon these following Considerations: First, Their own Necessities, they are such as cannot be without God, therefore do they so earnestly desire him; they need him, and they see they need him, and upon that account do so desire him. Where Men are absolute and independent in their Condition, they are remiss and indifferent in their Desires. No Man much longs for that which he thinks he can be well enough without; but Necessity, and that apprehended it provokes Desire. Now this is the case of a gracious Soul to God; it sees it cannot subsist without him, and therefore is carried so earnestly after him. Look as our Bodies and outward Man they cannot hold out without Corporeal refreshments, and therefore so earnestly desire them; as Sampson at Ramah-lehi ready to perish for want of Water, so our Souls and our inward Man they cannot subsist without supplies from God, and the sweet refreshments of his Spirit, especially those Souls which are changed and renewed by Grace.
As for Carnal and Worldly Men which are yet in an unregenerate condition and state of nature, they do need none of these things, and so do not desire them, because they want a Principle of Grace, and Spiritual life in them. Dead Men are never a-thirst, those which do not breath they do not pant. And this is the case with such persons. But now for Believers it is otherwise with them, they have living Principles, and therefore have living Desires. A good Christian he is sensible of many weaknesses and defects in himself, he has many Corruptions to be subdued, many Temptations to be resisted, many Duties to be perform'd; and all these he knows cannot be done by him without the assistance of God, and his influences both of Grace and Comfort; and therefore it is that he so pants and thirsts after God, as the bestower of these upon him.
Secondly, As from his own Necessities, so also the Excellency which is in God himself. There are some Persons that Men love to converse with, though they should have no need of them for that amiableness and sweetness which is in them; and so it is also in God, there's a loveliness and delectableness in him; as it is said of Christ, Cant. 5. ult. His mouth is most sweet, and he is altogether lovely. The Scripture sets him forth in all his Attributes, his Wisdom, and Goodness, and Truth, and so of the rest.
Thirdly, Difficulty (sometimes) of obtaining him, that also promotes Desire. Those things which are easily come by Mens Desires are not so enlarged after them; but Scarcity that sets them on edg: Now it pleases the Lord oftentimes in wisdom to make himself scarce to his Servants, and to retire for a while from them, and hence it comes to pass that they do so much long for him.
Therefore we should not think strange of such Affections as these are, we should not wonder at them in others, and we should labour to find them in our selves. We should not content our selves with any weak inclinations towards God, but have our Hearts rais'd up unto him, to long for him, and thirst for him, and pant for him, and never satisfie our selves till we enjoy him. We see how it is with us in other matters, in the things of the World, what a poor and empty business stirs up our Desires here? How fond we are after toys and matters of no account, and yet in the things of God and Religion how cold and indifferent? What does this discover but the naughtiness and corruption of our vain Hearts, and inability to discern of things that differ. Well, that's the first thing which is implied in these Expressions of Thirsting, the vehemency of the Desire.
The second is the Constancy of it. Thirst is a continued Desire, which is not taken away till it be satisfied; and so is it also with a Christian Soul to God, it's always breathing after him. And because that here in this life it never fully enjoys him, therefore is it still longing and panting after him. That Soul which has enough of God here, it was never rightly affected towards him; no, these breathings and thirstings they last all our lives long.
The reason of it is this, because it proceeds from a new nature in us, that which is natural is constant. Those which are a-thirst they are so not only for a time, but continually and every day, this Desire it returns upon them. Even so is it also in Grace, and these Spiritual Thirstings, because they are (in their sense) natural, they are therefore perpetual, and do return again and again upon those which are the subjects of them. It is Thirst which never leaves them but still abides and continues with them as long as they live. Yea, further it increases upon them more and more; that Soul which has tasted of God, and sipt out of the sweetness which is in him, it does so much the more thirst after him, and desires further Communion with him. This was the case here of the Prophet David, this desire in him towards God, it was of one that had already experience of the Goodness which was in him; and so desired more of him. As new-born babes desire the sincere milk of the Word that ye may grow thereby. If so be ye have tasted, that the Lord is gracious, says the Apostle, 1 Pet. 2.2, 3. Children that have tasted the breast, they will so much the more eagerly cry for the impartment of it; even so also a Christians heart to God. The more these Spiritual waters are drunk, the more they are thirsted for; not from an imperfection in the faculty, but rather from an excellency in the Object, which it is extended unto.
In the comforts and refreshments of this World, a continued and renewed thirsting, it is an argument of some defect and imperfection; an imperfection in the nature of the things, which are not able to satisfie, and an imperfection in the person that thirsts, who inordinately desires them. But here in these Heavenly matters, it is quite contrary, here the more we thirst the better still we are. And thus much of this desire of David in the Exercise or Activity of it, and so likewise of this Branch of the Text, which makes up the Reddion, My Soul panteth after thee, O God.
Now in the second place we may take notice of the Proposition by way of Illustration, As the Heart panteth after the Water-brooks. The Psalmist by a Similitude taken from this kind of Creature, a Stag or Hart, sets forth to us the frame and temper of his own spirit, and the rest of Believers in regard of God. As that pants and thirsts, and crys after the rivers of water, so does his Soul after Communion with God, and Enjoyment of him. There's a double Thirst after the Water-brooks in an Hart; the one is natural, arising from its temper and constitution, and the other is occasional proceeding from the different state and condition in which it is. And so answerably there's a double Thirst also of a believing Soul to God.
First, Natural and inherent, arising from the gracious frame and temper of heart which is in him: This I in part hinted before, and we may here now further take notice of it. The Desires of a Christian towards God, they are not false and fained Desires but real and imbred in him. There's such a suitableness and Connaturalness betwixt a gracious Soul and God, as that it is much carried out after him, from that agreement which it hath with him: What's that which makes Friends so to long for one anothers Society? why it is the suitableness which is betwixt them; and so is it here in a Christians longings after God.
Therefore we should learn to judg and to discern of our estate by this character; Desires are the pulses of the Soul, which do shew it to be that which it is indeed; we are that commonly which we thirst for: Now consider whether this be God or no, let us consider how far forth we could be content to have God absent from us, and never complain of his absence; let him hide his face from us, walk as in a cloud towards us, forbear to stir up any gracious or holy motions in us, yet we never miss him all this while, nor seek after him. Whiles the case is thus with us, it is a plain Argument, that we want very much of this gracious Principle whereof we now speak.
But secondly, as the Stag or Hart it hath a natural Thirst upon it arising from the heat of its Constitution, so it hath likewise an Occasional Thirst upon it arising from the nature of its condition, and present state in which it is; and this threefold, as the Naturalists, and those which write the History of such kinds of Creatures, observe of it. First, from the place of their Habitation, which is commonly in Deserts, and such kind of places, wherein there's penury and scarcity of Water. Secondly, from the quality of their Food, they being wont (as is said of them) in those Countrys to feed upon Serpents, and to devour them; with the Poyson whereof their Bowels are so heated and inflamed, as that it causes an unmeasurable drought and thirstiness in them. The third is their being hunted and pursued by the Dogs, which makes them never to rest till they betake themselves to some River for their refreshment, and the regaining of strength. Now each of these Particulars are appliable to the Thirst of true Christians after God, as the occasions of it unto them. First, in case of remoteness from the Ordinances, and the opportunities of the publick Assemblies; this is one great occasion of this Thirst unto them: Look as the Harts, whiles they abide in the Deserts, and afar off from the Rivers of water, their Thirst is thereby more increased to such refreshments; so Christians whiles they are restrain'd of the opportunities of the publick means of Salvation, they are more desirous of Communion with God. This was the case of David here in this present Text; he was now debarred of the publick Ordinances (as we shall have occasion to shew afterwards), and now he longs and thirsts after God with a great deal of vehemency and intension, being in a dry and thirsty Land, where no water was, (as when he was once in the Wilderness of Judah); now his Soul thirsted for God, and his flesh longed after him, as he elsewhere expresses of himself, in Psal. 63.1, 2. And thus now likewise others of Gods servants, when they are restrain'd from these happy Opportunities, it sets an edg and sharpness upon their Affections, and makes them more desirous than before. The reason of it is this, Because from hence they are made apprehensive of the worth and benefit of such matters; The full stomach loaths the Honey-comb; Those that sit down by these waters to the full, they are apt to set but light by them, and to let them pass without regard; but absence and remoteness from them it sets a price and dignity upon them as upon every thing else besides.
The Use which we are to make of it is therefore to prize such means whiles we enjoy them, and are made partakers of them. The things are one and the same in their own nature, even then when we have them, as they are when we are deprived of them; only it is our weakness which makes us esteem differently of them. Now we should correct our selves in this particular; we should labour to have the same thoughts of God and of his Ordinances in the fruition as we shall be apt to have in the deprivation; then those waters which are now bitter to us like the waters of Marah, they will then become sweet and delightful, and we shall long but to taste or sip of them.
And further, we have here also a fair account of Gods dealings in the way of his Providence; we see here why it is that God is pleased sometimes to cast his Servants into such conditions as these are, Either to take the Ordinances from them, and to dry up these waters to them, or to take them away from the Ordinances, and to set them at a distance from them; it is for this that so he may make them more eager after them. God will be valued and esteemed by us both in himself, and his Servants and Ordinances, accordingly as they deserve it from us, and answerably takes such courses with us.
And so as in case of the remoteness of the Ordinances, so likewise (which we may refer to this Head), in the with-drawings of God himself is this Thirst increas'd, when God hides his face from the Soul, then does it pant and breath after him. As thus David Psal. 13.2. How long wilt thou forget me, O Lord, for ever? How long wilt thou hide thy face from me, &c. And Psal. 143.7, 8. Hear me speedily, O Lord, my spirit faileth. Hide not thy face from me lest I be like, &c. Cause me to hear thy loving kindness, &c. Look as the Child crys most after the Mother when she hides her self, so the deserted Soul after God, Oh when wilt thou come unto me? Psal. 102.3.
And the reason of it is still, because that now it is made sensible of the need which it hath of God, and the insufficiency which is in it self. As long as the Servants of God have his light shining upon their Tabernacle, and his presence refreshing of them, so long they are apt to trust in themselves, and not to depend so much upon him; as the Child whiles the Mother holds it thinks to stand upon its own legs: But when God begins to leave and forsake them, then they see their own frailty, and are glad to call and cry after him for the sustaining of them. This may teach us therefore not to wonder at such Affections as these in Gods Servants. The World when it observes the importunities of the People of God in this kind, they think them to be but vain and fond desires which are in them, and can see but little reason for them, as the Daughters of Jerusalem sometime to the Spouse of Christ, What is thy Beloved more than another Beloved? &c. Well, but there's great reason for it which they find and feel in themselves. And that's one case and condition of a Christans longing and thirsting after God answerable to the panting of the Hart after the Water-brooks; In a state of solitariness and desolation.
Secondly, In a state of guilt and corruption. The Hart when it has devoured Serpents, it is burnt up with the poyson of them, from whence it pants after the rivers of waters; and so the Soul which has swallowed any lust it is inflamed with the venome of it likewise, for which it thirsts for the water of that fountain which is open'd to the House of David, for sin and for uncleanness, Zach. 13.1. It thirsts after God in Justification, for the pardoning of the guilt of Sin to it; and it thirsts after God in Sanctification for the washing away of the filth of Sin from it; in each particular is God desirable of it.
First, For the taking away of the guilt of Sin in Justification. It thirsts after God so, there's nothing which will satisfie a guilty Conscience but pardon and remission of Sin, and it cannot be quiet without this; Oh it thinks with it self as David has proclaim'd about it, Blessed is the man whose iniquities are forgiven, &c. and it is restless till it attains unto it. As in Job 8.21. And why dost thou not pardon my transgression, and take away mine iniquity from me, &c. There's no poor Malefactor upon Earth which can more long for a pardon from men than the Soul which is made sensible of guilt does for a pardon to be given it from God.
Secondly, As for the taking away of the guilt of Sin, so the filth and power of it likewise; there's the venom and malignant nature of Sin, which like the poyson of a Serpent does spread and diffuse it self. Now a good Christian would fain be rid of this, and thirsts for the accomplishment of it.
Thirdly, The Hart thirsts when it is followed and pursued in Hunting; and so likewise does the Soul of a Christian under pursuit and Persecution. There's a threefold Hunting or Persecution which a Christian is subject unto. First, from God. Secondly, from Satan. And thirdly, from the instruments of Satan, evil Men. And in each of these Persecutions does he thirst after God, like the Hart after, &c.
First, In his Persecutions from God himself. This is that which we shall sometimes meet with; the Lord does not only desert and withdraw himself from his Servants, and forbear to shew himself a Friend, which we spake of before; but he does likewise moreover pursue and persecute as it were his People, and appear to them as an enemy. This is that which we shall find holy Job sometimes complaining of him for, as Job 10.16. Thou huntest me as a fierce Lion, &c. And Job 13.25. Wilt thou break a leaf driven to and fro? and wilt thou pursue the dry stubble? This is that which God sometimes does: Now in this case a Christian has great cause to thirst after him, and so he does, when the Arrows of the Almighty are in him, and the poyson thereof hath drunk up his spirit; as Job again of himself, When the terrors of God do set themselves in array against him, Job 6.4. This will certainly make him to thirst, and that amain. It was that which made our Saviour to thirst, when he cried, My God, my God, why hast thou forsaken me? And thereupon I thirst, not in a Corporal sense, but in a Spiritual; and so it will on any other beside.
Secondly, In the Persecutions from Satan. A Christian Soul it thirsts for God here; there are the fiery darts of the Devil which he sometimes fastens upon a Christian, and which do dry up his moisture in him, turning it into the very drought of Summer, as David else-where expresses it. Now a Believer does here pant after God in his relieving of him, and it is the only refuge which he has in such Conditions. There's none can help against so potent an enemy but an Omnipotent God; and his Servants do make use of him, and breath after him; Let not the enemy devour my Soul, &c. Let not Satan prevail against me. They are much in such desires when they are stung with the fiery Serpent, they have then their eyes to the Brasen one, which to this purpose is lifted up for them as an Help, and as a relief unto them.
And so thirdly, In Persecutions from evil Men, which are Satans Instruments. These carry them still to God: Thus was David now at this time from Saul. The more they suffer from men, the more it makes them to make of him, and to seek refuge for themselves in him, as one who alone is able to make amends for their malice and falshood, and to defend and protect their Souls from their Persecutors. And thus have we this Profession of David both considered simply in it self, as also in its Comparative Illustration, As the Hart panteth after the water-brooks, so panteth my Soul after thee.
We may further take notice of some other things by the way, and as it were Collaterally, from this Passage before us, My Soul panteth after thee, O God. As namely,
First, We see here how David makes his Complaint to God himself: He does not say, in the Third Person only, My Soul thirsteth for God, but in the second, My Soul thirsteth after thee; as hoping that this would be a means to bring God unto him; and so it was. The more desirous we are after God, the more likely we are to enjoy him, and to obtain Communion with him: And therefore does David thus express it. He expresses it not only as a Complaint, in reference to what he wanted, but likewise moreover as an Argument in reference to what he would fain enjoy. What was that which David now desired? It was Communion with God in his Ordinances, it was access to his Tabernacle. When shall I come and appear before God? as we have it in the following Verse. Now as a motive to prevail with God for the bestowing of this mercy upon him, he tells him, His Soul panted after him; this is the next and readiest way to partake of such Dispensations, even to nourish and cherish such Affections and Dispositions in our Souls: God gives meat to the Hungry, and drink to the Thirsty in this particular.
The Reason of it is this. First, Because such as these will most prize them, and set an estimate upon them: Waters to a thirsty Soul they are very acceptable and delightful, and so are Ordinances to a panting Heart. That Soul which longs after them will be most thankful for them, and God loves to bestow his Blessings there where they will be most acknowledged.
Secondly, Because such as these will use them best. There are none who know so well how to improve the means of Salvation, as those which are most eager after them; these will suck them, and swallow them, and draw the sweetness out of them; and God loves to bestow his Blessings there where they will be most improved. Therefore this should teach us (I say) to maintain such Affections in our selves; we should labour to bring our selves to this frame, that we may be able to say it of our selves in truth and sincerity of heart. And when we sing this Psalm (says Chrysostom) as they were sung it seems in his days) that we do not only utter the words but also endeavour for the spirit and mind from whence they came in this holy man.
Yea (as he also there infers) we should look upon our selves as hereby bound and engaged hereunto; every one that utters these words, he does bind himself to the matter of them, that they may be true concerning himself, as well as David. The contrary is the temper of many in their loathings and nauseations of these matters, the waters of the Sanctuary it self are but bitter unto them.
Again, I might here observe thus much, That in the want of the publick Ordinances there may be notwithstanding some Communion with God. God has been pleased ordinarily to convey himself through these Dispensations, for which cause we should esteem of them, and with diligence apply our selves to them; but yet he hath not absolutely confined and restrained himself to them. This David does here suppose whiles in the present want of them, yet he desires and hopes to have Communion still with God, and so he had.
This he does by the gracious influences and impartments of his Spirit, which supplies the external means of Grace in such cases as these are.
Therefore this may serve to comfort us in such cases as these are; If by Providence we should be driven into Exile, Banishment, Imprisonment, Desolation, not to think that we are hereby altogether deprived of God; for that we are not: Where God gives opportunity for it he will convey himself in his Ordinances; Where he denies his Ordinances, he can and will also do it some other way. And so much for that, and so also of this whole first Verse of this Psalm.
As the Hart panteth after the Water-brooks, so panteth my Soul after thee, O God.