Choice and Practical Expositions on Four Select Psalms, Sermons on Psalm 42 · Sermon 2
SERMON II.
PSALM XLII. 2.
My Soul thirsteth for God, for the living God: O when shall I come and appear before God?
It is the nature and manner of those who have their Affections set upon any thing more than ordinary, that it's never either out of their minds, or out of their mouths. That which is much in mens desires, it is commonly much in their thoughts; and that which is much in their hearts, is much in their lips. This is observable of us, as in Temporals, so likewise in Spirituals; and as in the things of the World, so in the things of God. An Instance whereof we have before us in the Example of the Prophet David here in this Psalm; He had in the first Verse of it, exprest his longing desire which was in him after Communion with God; and that illustrated by a similitude of the Stag after the Rivers of Water; As the Hart panteth after the water-brooks, so panteth my Soul after thee, O God. Now, he does not content himself only with his expression there; but he adds here another unto it, of the like nature and quality with it, and pertinent to it; My Soul thirsteth for God, &c.
IN this present Verse before us, there are two General Parts observable of us: First, The Psalmists Desire. Secondly, His Impatience of delay, as to the accomplishment of it. His Desire, that we have in those words, My soul thirsteth for God, for the living God. His Impatience, &c. in these, O when, &c.
We begin with the first, viz. Davids Desire; which is here laid forth unto us two manner of ways; First, In the simple Proposition; and Secondly, in the Explicative Reduplication. The Proposition of it, in that clause, My soul thirsteth for God. The Reduplication of it, in that, For the living God.
First, To speak of the former, viz. Davids Desire in the simple and absolute Proposition, My soul thirsteth for God. And so it doth declare unto us, The affections of a gracious heart to God, which are very vehement and importunate. But this is a Point which we have already spoken unto, out of the former Verse; from the expression which we there met withal of the Souls panting after God, even as the Hart after the water-brooks; And so we shall let go that for this present time, that we may not actum agere, do that which we have done already. We may look upon it further in the reflexion, and as coming from the Psalmist himself; And so there are two things more here considerable, in reference to his desire. He proclaims it, and he repeats it. He proclaims it, and thereby shews, That he is not ashamed of his desire, he cares not who knows it; And he repeats it, and thereby shews, That he does not repent of his desire, he sticks still unto it.
First, He proclaims it, and thereby shews, That he is not ashamed of it. He doth not only speak to God in the second Person, and tell it him, My soul panteth after thee, O God, as he had done in the Verse before; but moreover he expresses it in the third, and declares it to all the World, that every body else may take notice of it, My soul thirsteth for God. This (I say) shews, That it was such a Thirsting as he was not ashamed of, nor thought it to be any discredit or disparagement to him. As for the desires of the World, we shall sometimes find them to be otherwise; that those who are the Subjects of them, they do not so much desire they should be known. There are many that long for many things, who conceal and hide their longings, and are loth to divulge them; sometimes out of bashfulness, and the principles of ingenuous modesty; and sometimes out of shame, and the principles of a guilty accusing Conscience. But there's neither of these in the longings of the Soul after God. There's neither bashfulness nor shamefulness in Religion. A Christian that longs for God, he cares not who be acquainted with these his desires. As we see the Spouse in the Canticles, how she tells it, and proclaims it abroad, and acquaints all she meets with, that she is sick of love, and sick of love: So does David here, My soul thirsteth for God.
This proceeds not so much from Ostentation, but rather from the strength of Affections, and desire to draw on others into the same condition with them; for Thirsting here, it is Catching. The expression of desire in some of the Servants of God to him, it inflames all the rest who take notice of it; and others are ready to think, Why should not we do so likewise? If David does so much long after God, why should not I, who have as much need of him as he had, and who may find as much sweetness in him as he did? This is the effect of such expressions; and this is the end of it in those that are the Authors and makers of them. Those whose hearts are much to God themselves, they desire that others also should have the same affections and motions too with them; for there's no jealousie nor envy in spiritual love, because all here may be partakers in common and alike. In the World it is not so; Their love it is confined and appropriated; where it is fastened by such a person, another is thereby excluded; and while one obtains the person, all the rest are deprived of him. But here the case is different; whosoever here thirsts, may obtain, and have their thirst equally supplied. Such a Spring and Fountain is God, as that he is able to satisfie all that come unto him.
Therefore accordingly we should observe and take notice of the temper of Gods people in this particular, and endeavour from thence to work our selves unto it. What-ever is written of them, it is written for our sakes, and we should make our improvements of it. When David says here, My soul thirsteth for God; he does not barely and simply tell it us, but so tells it us, as expecting we should answerably make use of it to our selves, and so we should; and especially to inflame our hearts with the like desires. We should think what a shame it is for us, to have such indifferent thoughts towards him, when others of his Servants have been so eager and earnest after him: That if he be put as it were into our mouths, we can then, it may be, be content to have him; but yet never thirst after him.
But secondly, As David proclaims this his desire, and thereby shews, that he is not ashamed of it; so he repeats it, and thereby shews also, that he doth not repent of it. He had said it in the first Verse, and he says it now again in the second; as one that was constant to his desires, that stood to his words, and did not recal that which he had said. In the desires of the World, again, those which are most vehement are not usually most permanent. There is a falling and slacking of them many times. But here with David it was not so; He pants, and he longs, and he thirsts, one time after another; he does it again and again; and he professes it as one that did not repent of it, nor that thought himself the worse for it. Gods Servants, they do not repent of the enlargement of their hearts towards him, nor of their desires fasten'd upon him; and therefore they still nourish and cherish such desires in themselves.
The Reason, why they do not repent, is first of all taken from the Excellency of the Object it self; They make a good choice, therefore they do not repent of it. Those, whose desires are carried importunately towards the things of the World, they many times repent of those desires, and they have cause so to do; because they find not that in the things themselves which are answerable to them: But it is otherwise in such desires as these; There's no man that longs after God, but he finds enough in him, which may be a ground of longing to him.
But secondly, As his choice is good for the Object, so he is right also in making this choice, and doth it upon good deliberation; so much counsel and good advice as there is in fastening of our desires, so much likelihood of constancy to them, and less danger of repenting of them. And so is it here now in this matter, as to our desires which are carried to God; because they are rational, and sober, and deliberate, they are therefore firm, and permanent, and constant: Therefore when we have asserted them once, we are confident to assert them again, as David here does.
This should so much the rather hearten and encourage us in the fastening of them. It is a great encouragement to desires, when they are such as shall not be lost, nor prove ill to those that make them. Thus now are the desires to God; we shall never repent our selves of them; but rather think our selves so much the happier for them, and in a sort glory in them, as the Psalmist does before us. And so much of his desire consider'd in the simple Proposition, My soul thirsteth after God.
The next is the Explicative Reduplication, After the living God. Because there are many which are called gods, as the Apostle speaks, which yet properly are not such; therefore does the Psalmist here explain himself, what he means, by adding the term of living to it, The living God. This is the Title or Denomination which is here put upon the true God, as distinguishing him from all others; which we meet withal, not only here in this place, but also elsewhere. We will look upon it two manner of ways: First, as consider'd in it self, and as the true representation of God. And secondly, As the Object of Davids desire, and of every other Godly Soul.
First, Take it in it self, The living God. This (I say) is one Character whereby God is distinguisht to us in Scripture, Jer. 10.10. The Lord is the true God, he is the living God. Dan. 6.26. He is the living God, and stedfast for ever. 1 Thes. 1.9. The living and the true God. The Life of God, it is an Essential Property of him, whereby the Divine Nature is in perpetual action, living and moving in it self. Hence it is, that this Name of the Living God, in this and other Scriptures, is so frequently put upon him. Hence also is that expression so often used, The Lord liveth. Hence likewise that form of Asseveration, or Oath taken up both by God and man, which is so much mention'd, As I live, saith the Lord, and As the Lord liveth.
There are three respects especially, in which our God is said to be the Living God:
First, Originally, Because he only hath Life in himself, and of himself; and all Creatures have it from him, Psal. 36.9. With thee is the fountain of life. 1 Tim. 6.16. Who only hath immortality. Joh. 5.26. As the Father hath life in himself, so hath he given to the Son to have life in himself.
Secondly, Operatively, Because he is the only giver of life unto man, Gen. 2.7. God breath'd into his nostrils the breath of life, and man became a living soul. Act. 17.25. He giveth to all life, and breath, and all things. And in ver. 28, of the same Chapter, In him we live and move, and have our being. Our life, it flows to us from God. And this in the threefold extent and capacity of it, whether we take it for Natural, or Spiritual, or Eternal. The Natural Life, it is God and Christ who is the giver of this, Joh. 1.4. In him was life, and the life was the light of men. The Spiritual life, Gal. 2.20. The life which I now live in the flesh, I live by the faith of the Son of God: I live, and yet not I, but Christ liveth in me. Hence the life of the new Creature is expresly call'd the life of God, Eph. 4.18. Being alienated from the life of God; namely, from that communication of his Spirit, by which he regenerates his Children to his Image; Eph. 2.1. You hath he quickened, who were dead in trespasses and sins. As also by a continual influence thereof, bears them up in this Spiritual life. And Eternal life, the life of Glory, that is from the same Spring likewise; Joh. 17.2. Thou hast given him power over all flesh, that he should give eternal life to as many as thou hast given him. And 1 Joh. 5.20. This is the true God, and eternal life.
Thirdly, God is said to be the Living God (as I hinted before) by way of Distinction, and in opposition to all the false gods of the Heathens, Psal. 135.15, &c. They have eyes and see not, &c. neither is there any breath in their nostrils: They are dumb and dead idols: This is the living God.
The consideration of this Point is of singular Use and Improvement to us: First, As matter of Comfort and Consolation to the people of God. The God whom they serve, he is the living God. And there's two things in this: First, Activity; and secondly, Permanency. Life, it speaks motion; and life, it speaks continuance, and the abiding of the person that lives; and each of them very comfortable, and matter of great encouragement to the Church of God.
First, There's Gods Activity, in that he is said to be the living God. Dead things, they cannot stir, neither are sensible of the stirrings of others; which is the disparagement of the Heathenish Idols. Yea but our God, he is the living God; who therefore bestirs himself for his Church, and takes notice of all those that are stirring against it. His eyes run to and fro through the whole Earth, to shew himself strong in the behalf of those whose hearts are perfect to him, as it is in 2 Chron. 16.9. He acts, and he acts strongly also for them. That which makes for the terror of the Enemies, it makes for the comfort of the Church. What's the terror and misery of all wicked and ungodly men? Why, it is this, That they have to do with the God that lives; It is a fearful thing to fall into the hands of the living God, Heb. 10.3. Why, this now on the otherside is the comfort of Gods people. As the Hands of the living God are terrible Hands where he is an Enemy; so the Hands of the living God, they are comfortable Hands where he is a Friend; and therefore David in another place, chose to fall into them.
Secondly, As this living God speaks Activity, so it likewise speaks Permanency; Therefore we find these two, of his living and abiding, join'd together, in the places before-cited; The living God, and stedfast for ever, Dan. 6.26. And the living God and the everlasting King, Jer. 10.10. And this is also very comfortable to his Church and People. As for Men and Friends, they are passing, and subject to death. Your Fathers, where are they? and the Prophets, do they live for ever? Zech. 11. Yea, but God the Lord he does; he is the living God. And so the Church comforts her self in Isa. 63.16. Doubtless, thou art our Father; though Abraham be ignorant of us, and Israel acknowledg us not. Thou, O Lord, art our Father, our Redeemer; Thy Name is from everlasting. This was the advancement of Christ above the Levitical Priests, That they were not suffered to continue by reason of death: But he, because he continueth ever, hath an unchangeable Priesthood; and he executes this Priesthood accordingly, being able to save to the uttermost, because he ever liveth, &c. This Notion of the Living God, it is matter of great encouragement and consolation to the people of God.
And secondly, It teaches us how to address our selves in our services to him. This living God he should have living service from us: We should therefore endeavour to have our Consciences purged from dead works, and offer up our selves to God as living sacrifices, because it is the living God whom we approach to in such holy duties and performances as these are. As for the Idols of the Heathen, any thing is good enough for them; that they that make them, be like unto them, and so all those that put their trust in them. It is no matter how any carry themselves in their applications to such as these: Yea, but the Lord our God he deserves and expects another manner of carriage towards him; and that upon this account, as he is here represented to us in the Text, The Living God.
Thirdly, We see here from whence to have life also in our selves; the preservation of our natural life in all our bodily dangers, and the excitement of our spiritual life in our spiritual distempers; namely, by having recourse to this living God, who hath life in himself, and is able to put life into us, both the life of grace and comfort. And so much may be spoken of this phrase, The living God, as considered simply in it self, and as expressing to us the nature of God, in a Property which is essential to him.
The next is the consideration of it, as the Object of Davids desire here in the Text, and as qualifying that, My soul thirsteth for the living God. The Psalmist lays a special force and emphasis upon that. He does not thirst for God any way considered, but as the living God; that is, especially as the Author of spiritual life unto him, and the preserver of it in him, which is most consonant and agreeable to that which follows in the latter clause of the Text. This is the temper and disposition of gracious hearts, to long after spiritual enlivenings; they cannot content themselves with that deadness and straitness of spirit which is at any time upon them, but desire to partake of some Divine quicknings in them; they thirst for the living God. So that this word [living] it is to be taken properly in an active sense. God is here said to be living, not so much in regard of that life which he hath in himself, as rather in regard of that life which he does communicate to his children and servants; and that not only in their first conversion, when he does at first work grace in them; but also in following quicknings and renewings of them. The Prophet David now at this time was in a dead and sad condition; he had little of the enlivenings of grace, being debarred of the Ordinances; and he had little also of the enlivenings of comfort, as being cast down from this his condition. And now in reference to both he thirsts for the living God.
This accordingly teaches us how it should be in like manner with our selves. There are a great many of people in the world which never miss God, nor thirst for him upon this consideration. If God doth but bestow upon them outward comforts, uphold and sustain their natural life with the appendices and appurtenances of it, that's all they take care for, or look after. But for God in the spiritual influences of Grace and Comfort, here they never regard him, whether or no they receive any thing from him. Yea, but David he longs after this; My soul thirsts for God, even for the living God. And so I have done with the First General part of the Text, which is the Psalmists Desire, both in the Proposition and Explication; what it was, and in what sense consider'd.
The Second is his Impatience of delay, as to the accomplishment of it, in the expression of vehement Expostulation: Oh when shall I come and appear before God! There's a double appearance of the servants of God before him, which they thirst for, and pant after; The one is here upon Earth in his Ordinances: The other is hereafter in Heaven, in the more immediate Communion with himself, when they shall see him as he is, and face to face.
First, Here upon Earth, in the free enjoyment of the Ordinances; they pant after appearance before him in this consideration. In the handling of which passage there are two things which I shall take notice of; First, the Phrase or manner of expression. And Secondly, The Truth it self.
For the first, The Phrase or manner of expression, to speak a little to that. The Psalmist when he would signifie his great desire of enjoyment of the Ordinances, he does it by this expression of appearing before God. What do we learn from hence? Namely, That in our approach to these duties, we do indeed especially do so; when we come to the publick Ordinances, we come into the presence of God in a more special and extraordinary manner. We are present before God every-where, and in whatsoever we take in hand; Whither shall I fly from thy presence? says David in another place, Psal. 139.7. Gods Essential presence it is extended to all places and persons. But the presence which we are here to understand, is the presence of his Grace; in regard whereof, he does more especially manifest himself: VVhere two or three are gathered together, there will I be in the midst amongst them, Mat. 18.20. God's gracious presence; and God's glorious presence, that's exhibited in his Ordinances; and therefore coming to them, is called appearing before him. Thus Cornelius to Peter, Act. 10.33, Now therefore we are all here present before God to hear, &c.
The consideration of this Point teaches us therefore an awful reverence when we come to such things as these: It teaches us preparation of our selves before we come, and attention when we are there.
First, Preparation afore-hand. Those who are to come into the presence but of some Earthly Prince, they will fit and address themselves suitably to the Presence into which they come. And so should we do here; we should not come before God in our lusts, in our vanities, in our worldly and carnal affections; but having these cast off from us, that God may delight and take pleasure in us. Take heed to thy foot (i. e. indeed to thy heart) when thou goest to the house of God, and be more ready to hear, than to offer the sacrifice of fools, for they consider not that they do evil, Eccles. 5.1.
Secondly, We should have reverence and due attention then when we are present; we should consider before whom we are, when we are in these performances, and therefore order and frame our selves accordingly. This is that which God hath said, That he will be sanctified in all those that draw near unto him, &c. Therefore for any to appear before him in an unholy and unsanctified manner, it may provoke his wrath against them, as it did there upon Nadab and Abihu, Lev. 10.3. It should make us heedful of our thoughts, of our speeches, of our actions, of our gestures, of our whole carriage and deportment, when we undertake such duties as these, because we are before God, not only Angels. And so much may be spoken of the Phrase or expression which is here used, To appear, &c.
Now to come to the Point it self. David did here greatly desire to draw near to God in his Ordinances, and to have Communion with him in them. This is that which he here signifies to us; and in it the right frame and temper of every godly Soul besides. Thus in other places, as Psal. 84.1, 2. How amiable are thy Tabernacles, O Lord of Hosts: My soul longeth, yea even fainteth for the Courts of the Lord. My heart, &c. A good Christian does not only simply desire these things, but is impatient in wanting them; Therefore it is exprest to us by such words and phrases as these of panting and thirsting, &c. Thirst is an unsatiable desire; it is a desire which nothing will satisfie, but somewhat to quench it. A man that is thoroughly a-thirst, he is impatient in the want of water. Even so is a Soul that is a-thirst after the Ordinances, in the want of such dispensations; he cannot tell how to bear it, but is very importunately carried after them.
The Ordinances, and the publick Ordinances; We must take notice of that. No question but David had Communion with God in private, in his own Closet, and in his own heart; he was not neglectful of the private Duties of Religion, but frequent in them; a gracious Soul carries always his Temple about him: But this did not satisfie and content this holy man. No, he must appear before God in his Sanctuary, and enjoy the benefit of those performances in common; This is that which he here so enquires for.
The Reason of it is this, Because there is more of Gods beauty and lustre. To see thy power and thy glory▪ as I have seen thee in the Sanctuary, says he, Psal. 63.2. And Psal. 27.4. One thing have I desired, &c. That I may see the beauty of the Lord, &c.
Secondly, For the Communion of Saints; whose hearts and affections are from hence more kindled and united. They were all of one accord, in one place, Act. 21. There's a fuller joining of Spirits in these publick Assemblies; And, Vis unita fortior.
Therefore this meets with the contrary practice of a great many people, which withdraw from such things as these are, which forsake the Assemblies of Gods people, as the manner of some is, as the Apostle girds them for it, Heb. 10.25. They do not in this sense appear before God. There are many that think they can get as much good at home, in their private retirements, as they can in the publick Congregations. Such as these, they never found the sweetness and benefit of such things as these are; they are such as would be wiser than God, who hath appointed such helps as these are; And so by taking a preposterous course, do bring mischief upon their own Souls. God blasts and curses those performances which take from his publick Ordinances. As a learned man very well compares it, it is like the Manna which the Israelites gathered unseasonably, though it was Manna, yet it putrified and stunk, and had worms bred in it; so are those duties, which are performed unseasonably by us.
Again, There are others, which are soon weary and cloy'd with them; they have soon enough of such things as these are. Instead of saying, When shall we come and appear before God; they rather say, When shall we be gone and depart from him? Ye said also, Behold, what a weariness is it? and ye have snuff'd at it, &c. Mal. 1.13. And Amos 8.5. When will the Sabbath be gone? &c. There are many which are never worse than when they are employ'd in such kind of performances. How far are these from the temper and disposition of this holy man David? Oh when shall I come and appear before God! He was impatient in the deprival, there where others are impatient in the enjoyment. And so are all other godly men besides, which makes them thus to pant after them.
This is true, and we may take notice of it, not only of the Ordinances in the gross, but in every distinct and particular; The Word of God; They long to see God. Thus David; how does he express his desires about it continually; longing for it, as his appointed food, as the finest gold, &c. And so do others with him. The Word in the reading of it, and the Word in the preaching of it; they long to see it in either dispensation. A gracious heart will not despise Prophesying, but closes with the Ordinance of God in the mouths of his weakest Servants; receiving it not as the word of man, but as the word of God, which effectually also worketh in them that believe, 1 Thes. 2.13.
And so for the Sacraments, and in particular that of the Lords Supper; How does a true Believer thirst after this! And as God graciously invites; Ho every one that thirsteth; and that, O friends, drink, &c. So he also chearfully comes and accepts of this invitation. Formalists and carnal persons, which have only an outside of Religion, they look upon these things only as matters of course and fashion, and accordingly they come to them. But a true Christian, he has other thoughts of it, and he comes with other affections to it, even as to such an Ordinance as he cannot well tell how to be without it. He knows, that here he shall find a supply of all his spiritual decays in the right performance of it; he shall get more evidence and assurance of Gods love in Christ, and more strength and ability to serve God in his whole conversation; And this sets an edg upon his affections.
And so for Prayer, and the joint force of the whole Assembly in that performance; There is a longing for that likewise. To partake not only of, but also in the Prayers of Gods people; This is a thing very desirable, for every one to cast in their part into the common stock; you, helping together by prayer, as the Apostle Paul uses that expression, foreign, 2 Cor. 1.11. There's a great efficacy in this. Thus as to all particulars, there is a longing after the publick Administrations.
But for a further illustrating of this passage, it were worth the while, to consider the circumstances which David was in, when these expressions came from him; and that was in a state of banishment, and persecution, and distress. When he was now driven to and fro, and deprived of these gracious opportunities, now he thirsts and longs for them: From whence we may observe thus much, That Christians are never so sensible of the worth of the means of Grace, as at such time as they are debar'd from them. Now that David was at this distance; Oh now when shall I come, &c. 1 Sam. 3.1. The word of the Lord was precious in those days; there was no open vision. Because there was no open Vision, therefore the word of God was precious; because it was rare, it was therefore esteem'd. And so it is still, even to this present day.
And the reason of it is this, Because deprivation causes reflexion; it makes men to set their minds on work, and to consider of the excellency of these things, which at other times they little regard, or take notice of.
This should therefore teach us to be wise for our selves aforehand, and ere we come to such conditions of restraint as these are. Let us prize the Ordinances now, as we are likely to do then; in times of sickness, in times of banishment, in times of imprisonment, or such as these are. Oh, if ever these come upon us, then we shall be ready to wish we had taken time, whiles time had served; we shall then see our folly in former neglects; and we shall then be full of desires for the enjoyment of such opportunities; Oh let us now therefore embrace them, while God affords them, and puts them into our hands. The things are still the same in their own nature, both then and now; and therefore let us have the same hearts and affections to them. Desires of complacency will prevent desires of indigency; and the more we delight in them, the less shall we be deprived of them. And so much of the first explication of the appearance of Gods Servants before him; namely, before him, in the publick Ordinances here upon Earth.
The second (which we may likewise take in by way of overplus and advantage) is of appearance before God in Heaven, in the more immediate embracings of him. This is that appearance which we find mention'd in other places of Scripture; as Col. 3.4. When Christ who is our life shall appear, we also shall appear with him in glory. And 1 Joh. 3.2. We know, that when he appears, we shall be like him; for we shall see him as he is. This is another appearance, which Christian Souls do very much long for, and pant after. They desire to come to God, and they desire that God should come to them; which in effect is all one. In Rev. 22.17, The Spirit and the Bride says, come; and he that's a thirst says, come. Those whose Souls thirst for God, they desire to appear before God, as David here does. And this is the nature and disposition of all the Servants of God, they desire to be with Christ, Phil. 1.23.
This they do upon divers grounds and considerations: First, In regard of the troubles and afflictions of the world it self. In the world ye shall have trouble; our Saviour he hath told it us aforehand; and it is that which experience it self does often make good. Now Christians would be freed from these; and this they are never sure of till they come to a better place. There's no rest but in the Haven; The Sea is subject to tempests and storms, which are ready continually to rise up in it. And such a Sea is the World, which till it be dissolv'd, there's no hope of freedom from the evils and calamities of it; And especially not for the Church and people of God. There's none commonly which have more share in the troubles of the world, than they; and therefore they have cause of all others to desire the dissolution of it, and their appearance before God thereupon.
Secondly, Corruptions and Temptations: This provokes this Desire also. As long as the servants of God are here in the world, they carry a body of sin about them, which is not wholly mortified and subdued; which they mourn and groan under, as Paul sometimes did, Oh wretched man that I am, who shall deliver me, &c. Rom. 7.24. There's the combate betwixt the Flesh and the Spirit; The good which I would do, I do not, &c. And there's the wrestling with Principalities and Powers, Satan improving Natural Corruptions. And these are tedious to a gracious heart, which are cured no other way than by this appearing; Therefore, Oh when shall I come and appear before God! When the Flesh shall be subdued to the Spirit, Nature to Grace, Corruption to the Principles of Holiness and the New Creature in us: When the God of Peace shall tread down Satan under our feet; and neither Angels, nor Principalities, nor Powers shall be able to separate us from the love of God which is in Christ. How can we blame the Servants of God for such longings and pantings as these in them, in such circumstances, and in such conditions! Surely we cannot do it. They have from hence that which does very much, and very justly put them hereupon.
Thirdly, The Vanity which is upon all these things here below, even the best things that are; and the Imperfection which is in them. There's no outward comfort which is injoy'd, but there is somewhat annex'd unto it, which does qualifie and take from it one way or other; so that it is not absolute and compleat here in this life.
Nay further, even Grace it self, and the good things of a better life, so far forth as they are enjoy'd here, they are enjoy'd but very imperfectly; and they have such mixtures together with them, as do very much diminish from them. We have Grace, but with much weakness and infirmity, both in our selves and others. And the Communion of Saints, it is much disturb'd and interrupted to us. This consists of two Branches: The Fellowship of Christians with God himself; And the Fellowship which they have one with another: And each of them in this life imperfect.
First, For that which we have with God: It is not here in its full extent, nor absolute and compleat. The Servants of God, together with imbracings from God, have now and then also desertions; they have peace mingled with trouble, comfort with sorrow, the joys of the Holy Ghost, with the terrors and arrows of the Almighty, now and then following upon them. But now in Heaven, and in Gods presence there, there's perfect comfort, and perfect peace, and perfect joy; In his presence is fulness of joy, and at his right hand are pleasures for evermore, as the Psalmist speaks, Psal. 16.11.
Secondly, For their Communion with one another; That has also its defects; and there's a great deal of trouble in it, together with the comfort of it. There are jealousies and misconstructions, which are sometimes in the best persons; and these are grievous to the Spirits of good men, though they are willing to bear with it. Those which are strong in Grace, it is their care and endeavour, all they can to bear with the weak; but this is not without some pain and trouble in it.
Lastly, The Servants of God, they desire to appear before God in Heaven, from the relation in which they are, as the Spouse of Christ himself. A Spouse desires the compleating and consummation of the marriage; This is Heaven, and appearance there to all Believers, and therefore desirable of them. Love, it is a desire of union; and this being a principal affection in all the Saints of God, it does accordingly put them upon this desire. It cannot consist with their Love to Christ, to be willing to be over-long from him.
Therefore let us judg and discern of our selves by this Character, Whether or no are we such as have such desires as these in us? Whether or no do we love this appearing? Surely, it is much to be suspected, That the generality of men in the world are of another mind; so far from longing for it, as that they rather wish it never might be, that so they might the better go on and enjoy their sinful courses and lusts (as they hope) without disturbance. A wicked man can never say in good earnest, Oh when shall I come and appear before God! Because he shall do so too soon, and before he would, as the Devils that said Christ came to torment them before their time. Ask a Thief and Malefactor, Whether he would willingly appear before the Judg. No, I warrant you, not he; he had rather there were no Judg at all to appear before. And so is it with worldly men in regard of God, they desire rather to be hidden from him.
Now as for us, who profess our selves to be Christians, we should be of another temper and disposition, as David was here in the Text; we should frame our selves to this Christian desire, which was so eminent and ardent in him.
And for this purpose, labour to find our selves to be in Covenant and Peace with God; for it is that which must lay ground hereunto. They which are not Friends with God, they will never care to appear before him, or to come into his presence. Who shall dwell with the devouring fire? Who shall dwell with the everlasting burnings? This living God, he is not for such as these to come near him: No; but those only, who are by Faith in Christ reconciled unto him; such as these have access with confidence, and only such, Eph. 3.12.
And further, Let us be always as near as may be, in an actual preparation of our selves for it; as Spouses and Brides that wish and look for the coming of their Beloved's, and prepare for their own going unto them.
This consists in sundry Particulars: As First, In labouring to wean themselves from the world, and all these things here below. They can never heartily desire to appear before God in Heaven, who have their hearts too much set upon Earth, and the comforts of it.
Secondly, In labouring to have their lusts and corruptions mortified in them. We find those two join'd together, denying ungodliness and worldly lusts, &c. and looking for that blessed hope, and the glorious appearing, &c. Tit. 2.13. And He that hath this hope in him, purifieth himself, &c. 1 Joh. 3.3.
Thirdly, By a frequent meditation of the Blessedness of our future condition. This will set an edg upon our affections indeed. What's the reason, that people are so much in love with the World? It is because their thoughts and minds do so much run out upon it, and they promise themselves great matters from it. They have enlarging fansies, and therefore they have enlarged desires answerable and sutable thereunto. The same would also be in us, as to heavenly matters, if our minds were more upon them. It would then make us impatient till we were in the full fruition of them. So much for that, which is the second Explication of this passage, and the Second General Part of the Text. And so I have done with the second Verse also of this Psalm, My soul thirsteth for God, for the living God: O when shall I come and appear before God!