Choice and Practical Expositions on Four Select Psalms, Sermons on Psalm 42 · Sermon 4
SERMON IV.
PSALM XLII. 4.
When I remember these things, I pour out my Soul in me; for I had gone with the multitude, I went with them to the House of God; with the voice of joy and praise, with a multitude that kept holy-day.
It is natural to those which are in trouble, to ruminate and chew upon their trouble, whereby they oftentimes make it so much the greater and heavier to themselves. A sad and mournful Spirit, delights in sad and mournful reflexions, and such as may feed and nourish that dark and black humour in them. And thus may we observe it in David, in this present Scripture which we have now before us. He lies now at this time in a very sad and lamentable condition, persecuted and pursued by his Enemies, deprived of the Divine Ordinances, followed with Contumelies and Reproaches, left alone in the Wilderness and upon the Mountains; And now he hath leisure enough to bethink him of the sad condition in which he is, and to aggravate his grief to himself: Which he doth in all the circumstances and appurtenances of it; When I remember these things, I pour out my Soul in me; for I had, &c.
IN the Text it self there are two General Parts observable: First, The Happiness of Davids former Condition. Secondly, The Impression which the recalling of it at present made upon him. The Happiness of his Condition; that we have in those words, For I had gone with the multitude, I went, &c. The Impression which the remembrance of it at present made upon him, in these, When I remember, &c.
We begin with the first, viz. The Happiness of Davids former and by-past Condition: And this is exprest unto us in three particulars: First, From the greatness of his Company, I had gone with the multitude. Secondly, From the place of his resort, I went with them to the House of God. Thirdly, From the nature of their employment, With the voice of joy and praise, &c.
For the first: This was a great comfort to David in his former condition, the store of Company and Society which he had with him, He had gone with the multitude. Multitude is not always an advantage; nor to go with them is not always a commendation: But to David here it was both, and so it was accounted of by him, when he considers and reflects upon it, that he had many to bear him company, and to attend upon him; that he had a large and a populous train, sutable to the state and condition in which he was, and that rank which God had placed him it; that he had those that owned him, and clave unto him, and associated with him. This was some kind of comfort and contentment unto him; for which reason he makes mention here of in. Company (if it be that which is good, as this of Davids here was, as appears by the close of the Verse), it is a very blessed and comfortable accommodation in sundry respects: First, As it is an Exercise of mens faculties, and the powers and abilities of the Mind. God has made man a sociable and communicative Creature, and fit for converse; Now accordingly in Company and Society are these faculties improved, which otherwise in a more solitary condition flag, and moulder away.
Secondly, It is a fence against danger, and a preservative from sadness and various temptations. In Eccles. 4.10. Wo unto him that is alone when he falleth, for he hath not another to help him. Again, Prov. 11.14. In the multitude of Counsellors there is safety. Many eyes, they see more than one; and many hands, they make the work so much the lighter. And the glory and strength of a Prince, it is in the multitude of his people, as Solomon tells us, Prov. 14.28.
Thirdly, An opportunity of doing more good; There's that also in the multitude. The more that men converse with, the more occasions have they and usefulness of further improvement. There is further matter of ground and profitableness afforded unto them, which in solitariness and paucity is denied. These and the like advantages and accommodations are considerable in multitude, and fulness of converse.
Therefore those which live in such places as these of concourse, and frequency, and society, they are accordingly to make use of them, to acknowledg Gods goodness to them; and to improve such opportunities as these are to the best advantage; not for temporals only, but spirituals. That's one expression of the Happiness of Davids former condition, I had gone with the multitude.
The second (which is more considerable) is the place of his resort, I went with them to the House of God. Which passage is considerable of us two manner of ways: First, As Davids Practice, and as that which was done by him. Secondly, As Davids Priviledg, and as that which was vouchsafed or done unto him.
First, Take it as his Practice, and as that which was done by him, I went with them to the House of God. By the House of God we are here to understand the Tabernacle, and the Place, of the Publick Worship of God, which was in use in those days; This was that which David went to, and this was Gods House. And that which answers it now, is the several Congregations of Gods people, under several Pastors, where the means of Salvation are set up, and the Ordinances publickly administred. These together, with that of former times, are very properly called, The House of God. And therefore we find this expression in Scripture, so often applied to this purpose; as Psal. 26.8. Lord, I have loved the Habitation of thy House, and the place where thine honour dwelleth. Psal. 84.4. Blessed are they that dwell in thy House, &c. Psal. 122.1. Let us go into the House of the Lord. Because here God will be found, here he manifests and reveals himself, here he lays up his Treasures and Jewels, here he gives us sweet entertainment, as men are wont to do in their Houses; therefore are such places as these denominated by this expression.
As for the thing it self which is here declared, David frequented the place of the publick Assemblies of Gods people, and of the publick Worship of God. And there are two things here intimated about it: First, That he went himself, I went to the House of God. Secondly, That he took the multitude along with him, or he bare them company in it, I went with them; namely, the multitude which he had spoke of before.
First, Here was his own address, he went himself. David, he made Conscience of frequenting the publick Assemblies, of going to the House of God. This is one thing which is here implied; and it is signified as his Practice in divers other places of the Psalms. While he had these opportunities afforded him, he did not neglect them, but did very readily and chearfully close with them▪ which is likewise the care and practice of every godly man besides. It is the same that David's here was.
And that upon these considerations: First, The Excellency and Glory of the Ordinances, which are there dispenc'd. What's that which makes people throng to places where there are sights to be seen? It is, because they are taken with such things as those are, and apprehend some delightfulness in them. Even so doth a gracious heart in these Divine Dispensations. There's Power, and Glory, and Beauty in them, for which they are desirable, Psal. 27.4. & Psal. 63.2. All the Ordinances of God, they have a lustre and splendour. The Word of God preached, it is the Power of God to Salvation, it is the laying open of the Riches of Christ, it is the Ministry of Reconciliation, as the Scripture sometimes expresses it. The Sacraments, they are Chrystalline Glasses, which do represent Christ unto us in all his Graces, and Excellences, and Priviledges. They are the Seals of the Covenant of Grace, and the Conveyances of Spiritual strength and establishment to us, in the right participation of them. And so of all the rest; There's not an Ordinance in the Church, but it is beautiful, and therefore desirable.
Secondly, The Necessity which a gracious heart finds of these things. Those things which are but delightful only, they are such as may sometimes be spared, and a man may do well enough without them: But those things which are absolutely necessary, we cannot want them with any patience. Why, this is the case now with the publick Ordinances to a gracious Soul; It knows not how to be well without them, as such things which it lives upon; and therefore sometimes exprest by necessary Food, without which men cannot subsist. Look then, as people are carried to the Markets, and places of provision, where there's food and sustenance to be had for their bodily nourishment. In like manner are the Servants of God carried to the places of the Ordinances for the Good of their Souls.
Therefore this shews us, what to think of those which are contrarily affected. There are many that care not how seldom they come to such places as these are; have no love nor affection at all to them, nor pleasure or delight in them; had rather be anywhere than in the Congregations of Gods people, and in such Assemblies as these are; they are a burden, and tediousness to them: And from hence do rather sometimes divert to places of a quite contrary nature. They go not to the House of God, but rather to the Synagogue of Satan; to places of corruption, and temptation, and vanity, and sinful allurements, which they prefer a great deal before such places as these. Go where they may feed their Lusts, rather than feed their Souls; and where they may rather increase sin in them, than extinguish it, and put it away from them, or be instructed so to do. Well, such as these, they have a better Lesson here taught them by David; He went to the House of God.
He went: And how did he go? Not carelesly, and hand over head, he cared not how; but with due attention and regard: That's implied in the word in the Text, Adaddem, which signifies properly a leisurable going, step by step; Its used but once more in all the Bible, and that's of Hezekiah, Isa. 38.15. The going of one that considered whither he went. Thus are we to go to Gods House; Take heed to thy foot, when thou enterest into the House of God, Eccles. 5.1. There are many that come to such places as these, as if they were going to a Play-house, without any heedfulness or preparation at all. But David did not do so: No more are we to do neither: But with caution, and advice, and deliberation; casting away from us our lusts and vile affections; emptying our selves of our vain thoughts, and worldly and secular cogitations; quickening our selves with gracious and holy desires. In this manner should our going be to the Divine Ordinances; and so was Davids, he went thus. That for his own Address of himself.
Secondly, As he went thither himself; so he likewise took others along with him; He had gone with the multitude; he went with them to the House of the Lord. David is here considerable of us under a double capacity; 1. As a Magistrate; and 2. As a Master of a Family; and in each consideration or relation it was very remarkable in him, that he went to the House of God with them.
First, Take him as a Magistrate. He did not only serve God himself, but take care that his People should do so to; he had regard to the Multitude. This is that which Magistrates and those which are in places of publick Government ought especially to be careful of; as to serve God themselves in their own persons, so to promote the same service of God in other People committed unto them. Thus the godly Magistrates have done in former Ages, not only David but divers others besides, Asa, Jehoshaphat, Hezekiah, Josiah, Nehemiah, &c. As it was their care to be good themselves, so that others might be good with them, at least, that they should attend upon those means which conduced thereunto. And there's the same care and endeavour required still upon the same account and consideration. There's as much occasion now in regard of Mens backwardness and averseness; and there's as much necessity now in regard of Mens welfare and eternal Salvation concerned in it. Therefore those whom it belongs unto should be mindful of it. As for the inward acts of Religion Authority reaches not to them, at least immediately; we cannot make Men to believe and to repent, &c. But for the outward acts that it does; It may make Men to come to the Ordinances, to attend upon the means of Salvation, to go to the House of God where such things are dispens'd: And so did David here for his particular, he drive others before him hereunto as well as went himself; He went with them to the house of God. And this he did as a Magistrate.
Secondly, As a Master of a Family; we may consider him also in that Capacity: So he went with his Children and Servants, and Domestical Relations thither also. Thus it becomes all others to do, to take care that those who in such places belong unto them do mind Religion likewise, and frequent the publick Assemblies. As Joshuah, I and my House, we will serve the Lord. And David, I will walk in my House with a perfect way, in Psal. 101.2.
The Reason of it is this; Because their Souls are of worth, and precious, and such as they are intrusted withal; and for this purpose such Exhortations in Scripture are multiply'd upon them; they are in a manner parts of themselves, and so to be taken in with themselves in such performances. David, he was herein a good Pattern of a good Governour both of State and Family.
And further, which we may take in with it; Here was the Order and Comeliness of it also, I went with them to the House of God. With them, not only in a conjunction of Duty, as going to the same place, and to the same Performances, but with them also in a Conjunction of Company, as going together, and at the same time. There was the decency of a Religious Train.
The contrary hereunto is that which oftentimes takes place in the World, both as to the substance and also the circumstance. For the Substance; How many Families are there, where Religion is not at all regarded or looked after by the Governours of them? How many are there that are very indifferent whether those that belong unto them go to the House of God, or no? or partake of any means of Salvation for the good of their Souls?
If the thing it self be in some fashion regarded, yet in the mean time with how much disorder and confusion? the Husband goes one way, the Wife another; the Parents one way, the Children another; the Masters and Mistresses one way, another way the Servants; from whence neither can be accountable to the other, nor yet benefited by the other. The Practice of this holy Man was otherwise, I went with them to the House of God; all of us to the same Performances, and near upon (as might with convenience) about the same time.
Again further we may look upon David not only in the forenamed Relations of a good Magistrate and Master of a Family, but likewise, which we may add hereunto, of a good Neighbour also, or Friend; and so he invited and drew on others to the House of God with him. Where others went before him, he followed them, and went with the Multitude; where others staid behind, he drew them on and carried the Multitude along with him; and so he did two Duties at once, which are both of them observable of our selves.
First, He took the advantage of a Godly and Religious Example: when he saw multitudes of People with their Faces towards Sion, he struck in with them for one to make up their number, and went with them. As in Psal. 122.1. I was glad when they said unto me, Let us go to the House of the Lord. A gracious Heart closes with gracious Opportunities, follows gracious Patterns, and is led by gracious Allurements which are propounded unto it, not for Company only, but in it too.
And so it should be with us: We see how it is with us in other matters; People are there too much led by Example, and the Copies which are set before them; where they see multitudes going to evil places, they will too often set in with them there, as I hinted before. Yea but this is forbidden unto them, Thou shalt not follow a multitude to do evil, Exod. 23.2. but in good as much as may be. He went to the House of God in company, Psal. 55.14. and the more here so much the better. The zeal and forwardness of others should provoke us; and we should think much to stay behind them in these respects. Who are these that fly as a cloud, and as the Doves to their windows? in Isa. 60.8. It is a comfortable sight to see many going together in such troops as these. And so did David here think it whiles he himself conforms unto it. That's one thing here observable in him; he took the advantage of good examples which were set before him, and whiles others went, he would go also.
Secondly, He took the advantage of a good and pious Inclination: Where he saw others anything disposed to Religion, he endeavoured as much as might be to forward it and promote it in them; and so did not only go along with them, but carried them on together with himself. He advanced Religion in his Society, and mutual converse as another thing commendable in them.
And so again it should be with us likewise; there are enough which are corrupters of others, and diverters of them from good ways, and performances, and opportunities; we should further, and put them forward all we can, as having more encouragement for it, and greater reward. And so much may be spoken of this Passage in the first notion of it, as it represents to us Davids Practice, and that which was done by him, I went with them to the House of God.
The second is as it exhibits his Priviledg, and that which was done to him in the Accommodations bestowed upon him, I went with them to the House of the Lord: He speaks of it as a mercy which then he enjoy'd, but now was depriv'd of; and so would hereby signifie unto us, what a great mercy this indeed is: It is a very great blessing and mercy which God vouchsafes to any People, or Persons, when they may go to the House of the Lord, and partake of publick Spiritual Opportunities for the good of their Souls. This is the scope and drift of this passage as it lies here before us in the Text.
Thus it is, and will appear to be so upon these Considerations. First, From the Presence of God in a special manner in these Assemblies; Where two or three are gathered together in my Name, there am I in the midst amongst them, Mat. 18.20. And in ver. 2. of this Psalm, it's call'd, An appearing before God, as who is there especially present. Now to have God to draw nigh unto us in all we call upon him for, how great a mercy is it? This is no other than the House of God and the gate of Heaven.
Secondly, The Presence of Angels, those blessed and glorious Spirits; this is also in the House of God. The Mysteries of the Gospel, they are such things as the Angels themselves desire to pry into, 1 Pet. 1.12. And to Principalities and Powers is made known by the Church the manifold wisdom of God, Ephes. 3.10. Now because they take delight in the Mysteries, they do accordingly take delight in the Assemblies, where these Mysteries are dispenst; they love to be present amongst us in the dispensing of them; for which cause, as we should be so much the more circumspect whiles we are here, so desirous also to come hither.
Thirdly, The Presence of the Saints and the People of God. It is a mercy in this respect also, to enjoy the Company of so many gracious persons, who do mutually communicate their Spirits one to another; there's a confluence of Grace and Spiritual strength: As in a Burning-glass where there's a meeting of divers beams in one point, it strengthens the heat and inflames, even so also is it here.
Well, seeing this is so, that the going to Gods House is a mercy, and so great a priviledg, as we have shewn, let us therefore our selves acknowledg it, and bless God for it when we enjoy it. Every priviledg being enjoyed calls for Thankfulness, and so this amongst the rest from our selves: We should praise God for such blessed opportunities as these are which are now afforded unto us; that we may come with so much freedom and liberty to these publick Assemblies, as this day we now do; that this House is open to us, and we also suffer'd to come unto it; neither hindered by the violence of War, nor by the restraints of Pestilence; but that we may come to it, and likewise enter into it; then when we come, neither detain'd, nor yet excluded; What a great mercy and favour is this! We are sensible sometime of others mercies, how much more does it concern us to be sensible and apprehensive of these, and accordingly to bless God for them!
And further, secondly, so to handle the matter as that they may be still continued to us. For these are such as are movable from us if we look not better to it. They were so to David at this present time, when he now made mention of them, let us take heed they be not so to us; and for this purpose make the more of them now whiles we enjoy them. Let us prize the Ordinances and means of Grace in the several kinds and distributions of them, and the more eagerly attend upon them. There's nothing which does more secure and enlarge mercies to us than Thankfulness with faithful improvement, which therefore we should endeavour after in this Particular.
The third is the nature and quality of their Imployment when they were there; With the voice of joy and praise, with the multitude of them that kept holy-day. It is not always the multitude of the Persons with whom we converse which is considerable in us; nor yet is it always the quality of the place which we converse with them in; But the work and business which we are imploy'd in them when we are together. And this is now further added by David, With the voice of joy and praise, &c.
We see here first, what's the proper work of such Assemblies as these in general; Namely, holy and spiritual performances. This is the business belonging to Gods House, and which is to be done by us in it. Holiness becometh thine House, O Lord, for ever, Psal. 93.5. When we come to the Congregations of Gods people, we should be exercised in such kind of Duties as are proper and pertinent to them, such as Blessing and Praising of God, and rejoycing in a Spiritual manner before him. Thus Psal. 84.4. Blessed are they that dwell in thine house, they shall be still praising thee, Selah. They shall be so from the condition of the place putting them upon it, and they shall be so also from their own disposition and gracious affection inclining them to it; the work of Praise shall be their imployment.
2. There are two things which we are accordingly taught from this Observation. First, we should therefore delight in such places as these are, I mean in our Assemblings in them; we should love the Assemblies of the Saints, and the Congregations of the people of God; not only for the dignity of the persons with whom we there converse, but likewise for the excellency of the Duties which we are conversant in. Take it in other places, which a great many frequent in the world; and what shall we find there which may intice us to them? Surely nothing at all, but rather the contrary. For as the persons that remain in them, are vain, and loose, and unsavoury; so the Actions which they are employed about, are wicked, and scandalous, and abominable; swearing, and gaming, and drinking, and such as these; The voice of ranting, and roaring, and blaspheming, and such-like practices. What sober and well-order'd person would not think himself almost in Hell, whiles he were thus imploy'd, and amongst such Company. Oh but now in the publick Assemblies, here's a great deal of sweet and comfortable employment which betters the heart of a Christian, and brings his Soul into a gracious frame; Here's the voice of joy and praise, and Company sutable hereunto likewise, The multitude of them that keep holy-day.
Secondly, We are taught also from hence, How to employ our selves when we come to these Assemblies; namely, In such Duties and Performances as are proper and agreeable hereunto. For although these Actions now mention'd, are works in themselves belonging to these Meetings; yet notwithstanding, all which address themselves to them are not accordingly imployed in them. There are many which come to the House of God, and are little conversant in the businesses of it; but rather in somewhat else; They do not mind nor intend those Actions which are required of them in it. Yea, but now David, he was careful to do so; as he went to the House of God in regard of the Place, so he was imploy'd in Joy and Praise, in regard of the Performances: So should we be likewise; we should not come hither, to sleep, to gaze, to talk, to disturb both our selves and others; but we should come as applying our selves to the work and business of the time and place, With the voice of joy and praise; as the multitude of those that keep holy-day, as it is here express'd.
And when it is said here, With the voice, &c. we may not take it with the voice only; as if that were enough by it self, in these Performances: No, but with voice and heart together: O God, my heart is fixed, my heart is fixed; I will sing and give praise: Awake up my glory; awake Psaltery and Harp; I my self will awake right early, says David in another place, Psal. 57.7, 8. My self, that is, my mind; this must be awake in such Performances, and is not exempted, but rather included in these expressions. That's one thing, namely, the proper Work of these Assemblies.
Secondly, We see here the delight which David took in these employments; whiles he reckons it as a part of his happiness, That he had been thus imployed. When he would express the felicity of his condition in former times, he does it from hence, That he had been formerly taken up in the voice of Joy, and Praise, and Thanksgiving, and Blessing of God in the Congregation of his people.
The work of praise and thanksgiving may be considered two manner of ways: Either in general, as it is a Spiritual Duty; or in special, as it is this Spiritual Duty. Now according to either consideration of it, did David very much delight and take pleasure in it.
First, Under the notion of an holy and spiritual performance at large: The Saints and Servants of God, they take a great deal of delight in such. They are never better, than when they are holily employ'd, and in the duties of Gods Worship and Service; because by these they have Communion with God, and they grow stronger in their inward man; have their lusts weaken'd, and their graces confirm'd, and their comforts enlarged, &c. Therefore are they pleasing to them.
But secondly, Under the notion of this spiritual Duty in particular: As the Servants of God are much delighted in all the Duties of Religion, so especially in the Duties of Praise and publick Thanksgiving. These are such as do affect and take them above any other besides; Psal. 92.1. It is a good thing to give thanks unto the Lord, and to sing praises unto thy Name, &c. And Psal. 147.1. It is good to sing praises to our God, for it is pleasant, and praise is comely, &c. And again, Psal. 33.1. Rejoice in the Lord, O ye righteous, for praise is comely for the upright.
The Reason of it is this: First, Because they only have their hearts fitted and suted hereunto. Delight, it's founded in agreement. Now thus it is here, Isa. 43.21. This people have I formed for my self, they shall shew forth my praise. Excellent Speech becomes not a Fools mouth.
Secondly, These only are sensible of Gods Goodness and Mercy, which is the proper ground and matter of Praise. Now those which are most sensible of the occasion, are likely most to abound in the affection, which doth apprehend it, and lay hold upon it.
Therefore let us judg of our selves according to this; How far we delight and are well-pleas'd with such performances as these are. Not only how far we are in them, and are simply occupied about them; but how far our hearts are carried unto them. David thought himself an happy man, when he was in the voice of joy and praise.
With the multitude that kept holy-day]. By Holy-day, we are here to understand those solemn Feasts and Days of publick Thanksgiving which were then in use, and observed by those people, as the Passover, Pentecost, &c. which were still done with the expressions of joy and rejoicing in them, Isa. 30.29. Ye shall have joy as in the night, when an holy solemnity is kept with gladness of heart, &c. These, as they were in use amongst the Jews, so they are still also in the Analogies of them amongst Christians; who upon any special occasion afforded them, do set apart Days of Acknowledgment and publick Thanksgiving, which are or ought to be kept in an holy and spiritual manner by them; And therefore have the name of Holy-days fasten'd upon them.
That which is the chiefest Holy-day of all, and is most of all to be observed by us, is the Sabbath, which is now the Lords-day. The great Holy-day among Christians, wherein they are especially to resort to the publick Assemblies and Congregations of the Saints. This was substituted in the place of the Jewish Sabbath; and that by Divine Authority it self: For where the Practice of the Apostles is found, there the Ordination of the Apostles, by the Instinct of the Holy Ghost himself, is necessarily supposed; Therefore Athanasius sticks not to aver, That the Lord himself did change the Sabbath into the Lords-day; foreign, in his Sermon of the Seed. And so Eusebius, towards the end of his Oration of the Praises of Constantine, he says, That Christ did prescribe and appoint, That every Week they should meet together, and keep the Lords-day holy, &c. So that the business will come to one of these two Points; either, That the Lords-day was appointed by Christ himself, whiles he was here upon earth in his own person; or else, By the Apostles of Christ, by command from God. Most certain it is, That this Day was very religiously kept by them, in the Preaching of the Word, Administration of the Sacraments, making Collections for the relief of the poor, Act. 20.7. 1 Cor. 16.2.
And for Christ himself, he honoured it not only with his own Resurrection, but also with divers Apparitions to his Disciples after his Resurrection, Joh. 20.19, 20. With the effusion of the Holy Ghost on the Apostles on the Day of Pentecost, Act. 2.1. So that some apply to this that of the Psalmist, in Psal. 118.24. This is the day which the Lord hath made: For that is spoken of the Resurrection, Christ himself being the Interpreter. Now the sanctifying or keeping holy of this Day, does not consist in meer idleness, or in cessation from work, or labour, but in somewhat more which is further intended. Indeed in this day we are to rest from our worldly Imployments, works of Gain, and works of Sport and Recreation, &c. but this is not all to be done by us. But we are to be further conversant in the works of Piety and Religion, reading of the Scriptures, hearing of the Word preached, Prayers and Singing of Psalms, Administration of the Sacraments, giving of Almes, as hath been the practice of the People of God in all Ages. So much for that. And so ye have the first General in the Text, viz. The Happiness of Davids former condition.
Now the Second is the Impression which the recalling hereof had upon him; When I remember these things, I poured my Soul in me. David, when he compared his former condition with his present, his grief was hereby increased. There's none which do more bewail the want and miss of the Ordinances and Means of Salvation than those who have formerly enjoyed them, and have been made partakers of them, When I remember, &c. then I pour, &c.
The Reason of it is this, Because these know what they are, that which makes Men to be indifferent in their desires to these matters, is because they know not the sweetness which is in them, Ignoti nulla cupido; but now those who have formerly enjoy'd them are made sensible in this particular.
And then again, secondly, Their desire is inured and habituated to them; Use it is a second Nature: Now they are accustomed to such holy imployments, and therefore they cannot tell how to be without them; its grievous to them.
Thirdly, Satan, and sometimes other Enemies, they do also take occasion from hence to enlarge and encrease their grief to them, as here in the Text, Where is now thy God? They remembred him and put him in mind of it.
What does this teach us, but so much the more to prize these Opportunities now whiles we enjoy them? for else when they are gone, the very thoughts of them will be very bitter and tedious to us. As it is in other matter, Miserum est fuisse felicem: Those who have lived bravely and delicately all their life time hitherto, and had all things at their command, now to be stript naked of all, and not an hole to put their head in; Oh its sad to them.
Why, it is as sad in Spiritual things if we had hearts to be sensible of it; for those who have had a fulness of the Ordinances, dispens'd unto them day after day, and time after time; Had Pastors and Ministers set over them to watch for their Souls, now their eyes not to see their Teachers. To have no Prophet amongst them, as it is in the Psal. 74.9. Oh it's a sad condition, and will be thought so, if ever God should chance to bring us into it! Then when we remember these things we shall be ready to pour out our Souls for grief, to dissolve and melt into tears, as David here did upon this occasion which was now upon him. Therefore I say, let us be careful that we provoke not God to bring this upon us: Or, that if ever it should be so with us, it may not be a reflection of guilt in us but only of simple affection, and then it will be so much the higher upon us.
When we shall remember that we have had these things formerly, and withal remember that we neglected them whiles we had them, then it will be a grievous remembrance indeed, when we shall come to want them; but when we can say, we have conscionably used them then when we had them, then the loss of them will be so much the less, and less grievous to us.
But it was not a simple deprivation which was now at this time upon David, but somewhat more; he was not only deprived of his former happy condition, but he had now the quite contrary fasten'd upon him. Instead of going with the multitude, he was now in solitariness and desolation. Instead of going to the House of God, he was now in the desart and wilderness, and upon the mountains. Instead of the voice of joy and praise, he heard the voice only of reproach, blasphemy, and exprobration. Instead of the multitude of them that kept holy-day, he had the company of none almost but of profane and ranting persons. His condition was not before so happy as it was now contrarily miserable. This was the case here of David. And we may observe this from it, That Deprivation of the Ordinances it is seldom alone by it self, but together with it hath some other evils annext unto it of a quite contrary nature and strain unto it; Burning instead of Beauty.
This it still serves to advance our care in this Particular, that we take heed (I say) of provoking God to it. We think if we be deprived of the Gospel there's nothing in it but that deprival, (though that alone were enough of it self) yea but there's somewhat more in it, and with it, and which follows upon it.
Let us learn here by Davids Example, and such as these are, which are set before our eyes.
Let us remember his Remembrance, and the effect which it had upon him, that so we may keep an holy fear in our selves in this respect.
So much for that. And so I have done also with the second General Part of the Text, which is the Impression which Davids comparing of his Conditions made upon him.
And so likewise of this whole fourth Verse. When I remember these things I pour out my Soul in me; for I had gone with the multitude, I went with them to the House of God; with the voice of joy and praise, with a multitude that kept holy-day.