Choice and Practical Expositions on Four Select Psalms, Sermons on Psalm 63 · Sermon 1
SERMON I.
PSALM. LXIII. 1.
O God, thou art my God; early will I seek thee: my soul thirsteth for thee, my flesh longeth for thee, in a dry and thirsty land where no water is.
There's nothing whatsoever in the world which carries more contentment in it, than that holy boldness and reverend familiarity which the soul of a true believer partakes of with God himself: It is that which is very satisfactory in all cases and conditions; and accordingly it is that which good Christians are careful still to improve, and to make use of to their best advantage. Amongst the rest, we have an instance of it in the experience of the Prophet David here in this Psalm. What his condition now was, ye may see in the Inscription of the Psalm, which renders him and exhibits him to us as in a state of exile and persecution; A Psalm of David when he was in the Wilderness of Judah. What his course was which he took for himself in this condition, we have here now in this Verse beforeus, which I have at this present time read unto you; and that is, by repairing and by addressing himself to God for comfort and consolation from him, who is the God and Father of comfort, and whose Property and Title is this, That he comforteth those who are cast down: To him does he here in this place betake himself: O God, thou art my God, early will I seek thee; my soul thirsteth for thee, &c.
IN the Text it self we may take notice of these two General Parts: First, David's owning of God: And secondly, His Applications to him thereupon. His owning of God, that ye have in those words, O God, thou art my God. His Applications to him, that ye have in these, Early will I seek thee; my soul thirsteth for thee, my flesh longeth for thee, in a dry and thirsty land where no water is.
We begin in order with the first, viz. David's owning of God, O God, thou art my God: This was a good beginning, and a very fair Preface and Introduction to that which follows after. And it is that indeed which lays a ground and foundation to all the rest. It is that which must be necessarily premised, and presupposed, and taken for granted in all our addresses to God, and petitions for any thing from him. We must be careful to make sure of this, that he be our God, or else all will be in vain. There's no application to God, without propriety and interest in him: First, he must be ours, and then whatsoever is his, will be ours also; and we may with an holy boldness and considence go to him for it, as David here does.
To speak distinctly of this passage here before us, there are two things considerable in it:
First, It is an expression of Faith, Thou art my God, and I believe it: And,
Secondly, It is an expression of Obedience, Thou art my God, and I am willing to it.
First, It is an expression of Faith: We may take notice of that. It is not an expression of presumption, a claiming acquaintance with God without any ground: No, but it is an expression proceeding from a spirit of Believing; I believed, therefore have I spoken, as he speaks in another place. David calls God his God, as having taken him so to be to him. God is in a common and general sense the God of all men, as he is said to be the Saviour of all men, 1 Tim. 4.10. Namely, in regard of common and general blessings which he bestows upon them, of Creation and Providence. But for Believers, and those which are his Children, as the Prophet David here was, he is their God more especially, in a more restrain'd and peculiar manner, above any besides; he is to them a God in Covenant, engaging himself to them, to do them good, and to provide graciously for them. And they call him their God thus, and with this emphasis upon it.
There's a great deal more in it than men of the world are aware of; to say, O God, thou art my God, in this connexion and conjunction: There's more in it in regard of excellency, and there's more in it in regard of difficulty likewise. It is not an ordinary thing to say it, nor it is not an easie thing to say it neither. It confers a great deal of benefit, and requires a great deal of grace, which belongs unto it, in the truth and reality of it.
The benefit of it first is very great; yea, in effect all things else. To say, God is ours, is to say, The whole World is ours, and a great deal more; it is to give us title to every thing which may be requisite or convenient for us. What-ever we can desire or stand in need of, it is all wrapt up in this, Thou art my God.
But then again, It is an hard thing too, it is a matter of difficulty (as those things which are excellent are). It is a thing which is not so easily said as the World imagines it and thinks it to be. Indeed it's easie to the mouth; but it is not easie to the heart. It is easie to have a fancy to say it; but it is not to have a Faith to say it; this carries some kind of hardship with it, and it is not presently attain'd unto; but the mind of man withdraws from it.
There are two states and conditions, in which it is very difficult to say, O God, thou art my God; the one is the state of Nature and unregeneracy; and the other is the state of Desertion, and the hiding of Gods face from the Soul.
First, It is hard to say it in a state of Nature: Hard! yea, 'tis indeed impossible. A natural and unregenerate person, he cannot call God his God, (though indeed such persons oftentimes are very forward and ready to do so); yet in good earnest they cannot do it, because they have not that in them which is the ground and foundation of it; nor they never yet had those peculiar favours of God bestowed upon them, which might give them right thereunto. God is not our God so far forth as he bestows upon us common mercies, life, and health, and estates, and such things as these: No, but as he does somewhat for us, above the ordinary course of the world; as he gives us new hearts, puts his fear into us, stamps his image upon us, makes us partakers of his Spirit; this because he does not to those who are yet unregenerate, therefore they in such a condition, cannot call God their God: It is hard, yea impossible to be done, in a state of Nature.
Secondly, It is also hard to do it in a state of Desertion. Those which are truly regenerate, and whom God is indeed a God unto them, and who for the general by Faith are united to him, and have closed with him; yet these now in some time of temptation, or fiery trial, when it pleases God to withdraw himself, and to hide his countenance from them, say with Christ, My God, my God, why hast thou forsaken me? even these now, at such a time as this is, do find it to be very hard and difficult for them. And surely so it is. It is very hard to break through the Clouds of Gods seeming displeasure; but yet God makes it to be easie so, when himself pleases, as he did here to the Prophet David, who believed it, and so said it. That's the first thing in it, it was an expression of Faith.
Secondly, It was an expression likewise of Obedience, and self-resignation: David calls God his God, as one that gave up himself to God, and was very willing to have him so to him; My God, that is, my God in Covenant, which is a matter of reciprocation; God not only taking us, but we back again taking him. So it was here with David, my God, not only to save me, but likewise to be serv'd by me. This is that which we may here take notice of. The Relations of God to his people, they are not bare and empty Titles, but they carry some activity with them; as from him especially, towards them, so from them also answerably towards him. Those whom God is a God to, he does bestow special favours upon them, as I shewed before; and those to whom God is a God, they do return special services to him; which is here now considerable of us: And so we shall find it to be all along in Scripture, as this David in another place, Psal. 118.28. Thou art my God, and I will praise thee; thou art my God, and I will exalt thee. And so Moses, Exod. 15.2. He is my God, and I will prepare him an habitation; my fathers God, and I will exalt him. And so here in the Text, Thou art my God, and I will seek thee. Still as the Servants of God have claim'd any interest in him, they have also exhibited duty to him. It is an expression not only of Faith, but likewise of Obedience, and so to be lookt upon by us. Thus much of the First General, viz. Davids owning of God, O God, thou art my God.
The Second is his Application to him, in the words that follow, which we have here laid forth unto us two manner of ways:
First, As to matter of Resolution.
Secondly, As to matter of Intimation.
As to matter of Resolution, what he would do, Early will I seek thee.
As to matter of Intimation, how it was with him, My soul thirsteth for thee, my flesh longeth for thee, in a dry and barren, &c.
First (I say), Here's his Resolution, what he would do, Early will I seek thee. He promises to seek after God, and to do it betimes, which is an enlargement and amplification of it; where, whiles he signifies his own purpose, he does likewise signifie our duty; whiles he tells us what shall be done by him, he tells us also what is to be done by us, namely, to seek the Lord early; not only to seek him, but to be forward in our seeking of him.
This it may be drawn forth by us into sundry Explications:
First, Early as to the time of the day: Early, that is, in the morning. That's one expression of early, and such as is very proper to this duty of seeking of God, that we seek him then. It is that which the Scripture does also frequently commend unto us, especially in the practice of this holy man David before us; he was much in the seeking of God early in this acceptation; Psal. 5.3. My voice shalt thou hear in the morning: O Lord, in the morning I will direct my prayer unto thee, and will look up. So in Psal. 119.147. I prevented the dawning of the morning, and cried; I hoped in thy word. And again in the next Verse, Mine eyes prevent the night-watches, that I might meditate in thy word. Indeed, There was no time whatsoever which came amiss to David, for the seeking and serving of God; as in Psal. 92.2. It is a good thing to give thanks unto the Lord, &c. To shew forth thy loving-kindness in the morning, and thy faithfulness every night. He was for the morning and night too, which he did not exclude from this performance; nay, he takes in noon to with it, as he says in another place, Psal. 55.17. Evening, and morning, and at noon will I pray, and cry aloud, and he shall hear my voice. Yea further, he does not confine himself to these only, but he takes in even other parts of the day upon occasion with them, as Psal. 119.164. Seven times a day do I praise thee, because of thy righteous judgments. This was the course with David. Yea, but in the morning especially; whatever he did at other times, he would be sure, as near as could be, not to omit it then.
This is that which accordingly should be practised by every one of us; we should give God the first of our thoughts every day, as near as may be, that is, of our sixed and setled thoughts. Begin the day with him, when we first of all awake, and labour to set our hearts in a good frame and disposition of spirit, Psal. 139.18. When I awake, I am still with thee. We should renew our Covenants with him, and apply our selves with diligence to him, for the obtaining of Grace from him, for the performance of those duties and services which are to be done by us. We should consider what we have to do in the following parts of the day, and accordingly beg strength from God to carry us through it. The morning, as it is a friend to the Muses, so 'tis a friend to the Graces. There's a great deal of opportunity in this season above any other, which therefore we should be willing to close withal for our spiritual advantage, and not to let it slip from us without some improvement; for as we are in the morning, so we are for the most part all the day. He that loses the one, has much a-do to recover the other. We see how it is with many people in regard of other matters; here they can be never up time enough; rise up early, go to bed late, that they may eat the bread of sorrows. The worldling, he seeks his gain early, and his thoughts are for the most part upon it as soon as he awakes; yea, he dreams of it in his very sleep. The Drunkard, he seeks his cups early; Isa. 5.11, He rises up early in the morning, that he may follow strong drink. And the Glutton seeks his belly in the morning, Eccles. 10.16. The Murderer, he rises with the light, Job 24.14. Thus are sinful persons for an early pursuit of their lusts. And why then should not those which are Christians be for as early a seeking after God, and taking the first opportunities after sleep, of closing with him; considering what good cause and reason they have so to do. It is said of the women at the Resurrection of Christ, Luk. 24.1. That they went very early in the morning, and came to the Sepulcher for the seeking of him. And Luk. 21.38. All the people came early in the morning in the Temple, to hear him. That's the first Explication of Early, early as to the time of the Day, that is, in the Morning, which is the beginning of it.
Secondly, Early as to the time of our Life, in the morning of our Age; we must seek God early so, in our youth, and tender years. This is another thing here considerable, as pertinent to this early seeking of God, that we take of this. Those which are young, to take care of it for themselves; and those which are older, to take care of it in regard of those young ones which do belong unto them. In both together this must be taken care of, to seek God early thus. This is that which the Preacher calls for, Eccles. 12.1. Remember now thy Creator in the days of thy youth; while the evil days come not, nor the years draw nigh, when thou shalt say, I have no pleasure in them. This is that which is most acceptable to God, and this is that also which will be most comfortable to our selves; we shall have the greater contentment in it, when it is thus with us. As Obadiah, in 1 King. 18.12. I thy servant, fear the Lord from my youth. And St. Paul gives this testimony of Timothy, That from a Child he had learnt the holy Scriptures, which were able to make him wise to salvation, 2 Tim. 3.15. This was commendable and praise-worthy in him; and so it is also in any other. For men to defer their Repentance and Reformation to their old age, and when they have spent all their time before in the pursuit of their lusts, to think to seek to God then, and that will be time enough; that's but a vain conceit and imagination in them. No, God expects the first-fruits of their life to be bestowed upon him, and their youth to be consecrated to him; to seek him early, is to seek him then. And that's a second.
Thirdly, Early as to the time of Gods Judgments, and Providential Dispensations: We must seek him early, that is, before he fetches us to him, and forces and compels us, as it were, to the seeking of him. There are many which are ready to seek God when his correcting hand is upon them; as Joab came to Absalom when he had set his Corn on fire, whom before he could not get to come near him, 2 Sam. 14.29, 30. So it is with many in regard of God; they'l it may be seek to him when he afflicts them, as in Isa. 26.16. Lord, in trouble they have visited thee; they have poured out a prayer when thy chastening was upon them. So Psal. 78.34. When he slew them, they sought him, and they returned and enquired early after God. And so Hos. 5.15. In their affliction, says God, they will seek me early. God knows he shall hear of them then, whatever he did before; they will not then fail to seek him, and to seek him early. Yea, but to seek him in that sense early, is indeed to seek him late, and not so early as it becomes us to seek him. It is not to seek him too late absolutely, but it is to seek him too late comparatively, and consider'd how we ought to seek him. Indeed it's well if we will seek him then, rather than fail; better to seek him then, than not to seek him at all: It's better late than never, as we are wont to say. And it is well, if any thing may serve to bring us home to God, though in it self it be never so tedious or irksom to us; though we come home by weeping Cross, as we use to express it. If by any means, says St. Paul, I may attain to the resurrection of the dead, Phil. 3.11. It is well if we can be drawn nearer to God by corrections and afflictions themselves, when nothing else will do it; like the Prodigal, that was driven home to his Father from his hard usage abroad. Yea, but it's a great deal better for us to come to him of our own accords, and without any such courses as those to be used towards us. It is better in regard of piety, and it is better in regard of safety; It's more ingenuity in us in respect of God, and it's more wisdom in us in respect of our selves. For hereby we save both him and our selves a great deal of labour, which otherwise he is put unto with us; and we may escape a great deal of smart which otherwise through our own wilfulness and neglect happens unto us. We might prevent a great deal of evil, which oftentimes falls upon us, if we were but more heedful and careful in this particular.
Therefore let us learn from hence now to close with God betimes, and to seek him early, even thus, as ye have it there in that place, in Zeph. 2.1, 2. Gather your selves together, yea gather together, O nation not desired; before the decree bring forth, before the day pass as the chaff; before the fierce anger of the Lord come upon you; before the day of the Lords anger come upon you. Seek ye the Lord, all ye meek of the earth; seek righteousness, &c. This is that which we should be careful to do, to prevent God in the dispensations of his Judgments, to meet him by speedy repentance, and by early turning of our selves unto him, before he proceeds to the punishment of us. This is that which we should do. The Lord does sometimes very much warn before he strikes, and seeks to us betimes, that so we may seek to him; sometimes in the threatnings of his Word, he calls upon us in that. And if that will do, he is willing to forbear us. He tells us by his Servants in the Ministry, what things he expects to be done or left undone by us; and if that will any thing perswade us and work upon us, he sits down with it. If it does not, he then proceeds from words to blows; as 2 Chron. 36.15, 16. The Lord God of their fathers sent unto them by his Messengers, rising up early and sending them, because he had compassion upon them. But they mocked the messengers of God, and despised his words, and misused his Prophets, till the wrath of the Lord arose against his people, till there was no remedy. This was the unhappiness of that people, we should take heed it be not ours; but as soon as God invites us to him, and such means as these are, be careful to close with them. Sometimes again, God speaks in the Conscience by the whisperings by suggestions of his Spirit; and it is good to observe them. Sometimes he warns by Examples, and the hand of correction upon others; we seek him early, whensoever we take notice of these.
Again, as early before Affliction, so likewise early in it; seek the Lord early so. And if we have not been so wise to do the former, yet at least be careful to do the latter; remember that. As soon as ever God does but begin to strike, and to shew his displeasure, seek to him presently; do not stay too long while Judgment grows to some head, it will then be very hard to reverse it: No, but in the very first buddings and peepings out of it; in his very first breaches at any time whether made upon a Nation, or upon a City, or upon a Parish, or upon a Family, or upon a particular person; principiis obsta, stop the very beginnings of Judgment as soon as may be. This is, in another explication of it, to seek God early. As ye would do when an House is on fire, go and quench it as soon as the fire does but at the first break out and take in it, when it does but smoke, before it flames, that so it may proceed no further; if ye stay but a little while, ye may have the whole House turn'd into ashes. And so here. This was the counsel of Moses to Aaron in the behalf of Israel, Numb. 16.46, Take a Censer, &c. and go quickly unto the Congregation, and make an atonement for them; for there is wrath gone out from the Lord, the Plague is begun. This should be our wisdom for our selves, to tremble at God's but shaking of the rod, no more but so. We see how it is now with our selves at this time here in this City; the Pestilence is begun amongst us already, though it is true it is but a very little, and as we would think hardly worth mentioning, but two in a week; yet begun it is, and we know not how far we may provoke God to enlarge it further before he hath done. Let us not despise the day of small things, let us not slight the first beginnings of wrath, though never so little; no, but rather labour seasonably to divert them, and to prevent them, and to keep them off from spreading any further. That's a third seeking of God early, viz. As to the time of Gods Judgments and Providential Dispensations; I will seek thee early.
I will! Yea, but could David promise himself that? Was this in his power to do it whensoever he pleased, that he should resolve thus upon it? No, not absolutely; but in a dependence upon God, in reference to whom he thus expresses it. We must remember what he had said before, O God, thou art my God; and now this follows very seasonably and pertinently upon it, Early will I seek thee. As from our interest in God we have very great reason to seek him; so from hence likewise have we ability and power; and upon this account does he help us, and enable us hereunto, as being a part of his gracious Covenant with us, That he will put his Spirit within us, and cause us to walk in his Statutes, and to keep his Judgments, and do them, Ezek. 36.27. Yea, where we do it in some sort already, yet to do it more. David did already seek God for the main and the general temper and disposition of his heart; he was not altogether to seek of this seeking; but did in some very good measure and degree, even at this present time partake of it; yet he speaks of it as in the future, that he would seek him hereafter; that is, that he would seek him still, he would continue and go on to seek him, and he would seek him more and more, as one that thought he could never seek nor find enough of him, as indeed he could not. There's such a latitude and depth in God, such a fulness and sufficiency in him, that when we have sought him as much as we can do, there will somewhat still remain behind in him to be sought by us of him. I have sought thee, and I will seek thee still. So much for that: And so ye have the first particular here considerable in Davids application of himself unto God, viz. His Resolution, Early will I seek thee.
The second is his Intimation of the state and temper which he was now in, or if ye will, of the Ground and Reasons of this his Resolution in him, in these words, My soul longeth for thee, my flesh, &c. Wherein again two particulars more:
First, The state which he was in, and …hat was of desire after God.
Secondly, The occasion of it, In a dry and thirsty land.
For the first, The state, My soul thirsteth for thee, my flesh, &c. Wherein again these things further:
First, The Object of his desire, and that was God himself, for thee.
Secondly, The Intention of his desire, signified in two expressions, by thirsting and by longing.
Thirdly, The Subjects of his desire, and they were his soul and his flesh.
For the first, The Object of Davids desire, it is here exprest to be God himself, for thee, and for thee. David had a very great desire after God, to enjoy him, as he expresses it in other places of the Psalms, as we shall see anon. So the Church likewise, in the Prophet Isaiah, cap. 26. v. 9. With my soul have I desired thee in the night; yea, with my spirit within me will I seek thee early: For when thy judgments are in the land, the inhabitants of the world will learn righteousness. Others would seek God in his Judgments, but the Church was resolved to seek him before, to seek him early; and that upon this account, because her soul desired him, and long'd after. A good Christian has a great desire and longing for God.
To open this a little to us, that we may understand what it means, and to what purpose this is, That a Christian does thus desire God; we may the better guess at it, by considering the various temper and condition which a Christian is in; according whereunto his desires are much enlarg'd towards him. Now this is especially threefold: First, A state of darkness. Secondly, A state of weakness. And thirdly, A state of strangeness, or alienation. Now in order to either of these estates and conditions, which we may conceive him to be in, does he so much the more need God, and consequently more desire him. As he is in a state of darkness, so he longs and thirsts for God in the clearer evidence and more comfortable assurance of his favour and good-will towards him. As he is in a state of weakness, so he thirsts for God in the impartment of more of his Grace, and Strength, and Assistance to him. As he is in a state of strangeness, some kind of distance and alienation from God; so he does also long for him, in the intercourse of Communion with him. To speak to them all.
First of all, Davids Soul, and so also the Soul of many a good Christian and Believer, it longs for God in the clearer expressions and significations of his favour and good-will. That Soul which is parcht up with guilt, it longs and thirsts for the droppings and distillations of comfort into it. There's no Creature so little satisfied in it self, as that Soul which is under the sense and apprehensions of Gods wrath and displeasure; this scorches it, and dries it up quite, that it hath no moisture in it, as ye have it there, in Psal. 32.4. For day and night thy hand was heavy upon me; my moisture is turn'd into the drought of summer. This was that which made him, there in that place, so much to prize pardon and forgiveness, Psal. 32.1, 2. Blessed is he whose transgression is forgiven, and whose sin is covered. Blessed is the man to whom the Lord imputeth not iniquity, &c. There's nothing which will content that Soul which is apprehensive of guilt, but that iniquity may not be imputed unto it, and Gods countenance in this particular. A good Christian cannot be quiet in himself, whiles he thinks there's any breach or difference betwixt God and his Soul, which is not yet closed and made up; but he does most earnestly seek and desire it. My soul longeth for thee, says David; that is, longeth to have an evidence to me of my Justification, and my acceptance with thee.
Therefore those which are at a point here, and care not how it is with them, we may see here what to think of them. Those that can go from day to day, and be never sensible of Gods displeasure towards them, we see how far they are from the temper and disposition of this holy man in the Text, who was impatient till he had some sprinklings of Gods goodness in this respect. Shall men (as sometimes they are) be so desirous of the favour of one another, and to have their love and good-will assured and confirmed unto them? How much more then does it become Christians, to be all that may be desirous of Gods favour, and to have that sealed and made good to their Souls! Surely, here they should give no rest to their eyes, nor slumber to their eye-lids, till they had taken care and provided for this, after the Example here of David before us, and that not only here in this place, but also elsewhere; as we shall see in Psal. 51.8. where he calls and cries for it most importunately; Make me to hear joy and gladness, that the bones which thou hast broken may rejoice. Create in me a clean heart, O God, and renew a right spirit within me. Cast me not away from thy presence, and take not thy holy Spirit from me. Restore unto me the joy of thy salvation, and stablish me with thy free Spirit. Thus does he most earnestly sue for the restoring of Gods countenance, as one that had already found and felt the sweetness of it, though at this present he was deprived of it. So he does here now in this present Text, My soul longeth for thee; that is, longeth for the assurance of pardon and forgiveness made good unto me; as consider'd in a state of darkness and spiritual desertion.
Secondly, Longeth for thee; that is, longeth for thy Grace, and Strength, and Assistance, consider'd as in a state of deadness, or weakness, and manifold temptation. A good Christian does not only groan under the guilt of sin, but likewise as well under the power of it, and the defilement which is contracted by it; and therefore accordingly longs for Gods Grace to free him from it, and to give him strength and ability against it. This was that longing which we may observe to have been sometime in the Apostle Paul, Rom. 7.23. From the law in his members, warring against the law of his mind, and leading him into captivity unto the law of sin, &c. It made him there cry out, in the next Verse, Oh wretched man that I am! who shall deliver me from this body of death! &c. He thirsted for the Grace of Gods Spirit to be communicated unto him; that law of the Spirit of life in Christ Jesus, which might make him free from the law of sin and death; whereof we find mention made in the next following Chapter. This was that which he long'd for; and so does every good Christian else. He does very greatly long for this, that he may have more strength to resist sin, to conquer temptation, to perform duty, to run the way of Gods Commandments with more freedom and enlargement of heart.
There are a great many people in the World which never take notice of this, nor never miss it. It is a business which they could be very well without, and never complain. As long as they may have the world, and the comforts and enjoyments of it in any abundance, they never care for any thing else; let Grace go which way it will, they are not troubled about it; being themselves alienated from the life of God, through the ignorance that is in them, as the Apostle Paul speaks of the Gentiles, Eph. 4.18. They are not from hence any thing solicitous about such matters as these are. Yea, but now the Children of God, they are of another temper; they long for God, not only to pardon them, but likewise to heal them; not only for the assurance of forgiveness, but likewise for the impartment of Grace and Sanctification. Being in a state of deadness and weakness, they do now long for the strengthening and quickening Grace of God to them.
Thirdly, For the sweet intercourse of Converse and Communion with God; My soul longeth for thee so, as consider'd in a state of strangeness, and distance, and alienation from God; I am now distant from thee, and therefore I long for thee. There's a twofold distance which we may conceive David to be in, in regard of God, for which he did now thirst and long for God: The one is a distance of spirit, or disposition; and the other is a distance of place, or condition.
First, A distance of spirit: God and he might be strangers in this; there being no sweet familiarity and intercourse at this time betwixt them. This is the case of many a Christian, that though he be not, it may be, in a state of darkness or desertion, but hath some kind of sense and apprehension of the love of God in general towards him; nor yet in a state of absolute deadness or weakness, but hath some strength and assistance imparted unto him from God; yet he is in a state of some kind of strangeness and alienation; there may not be perhaps that freedom betwixt God and his Soul as might be wish'd for. Now in this case does he long for Gods presence; that God would please to draw near unto him in an holy Communion, and suffer him in an holy manner, and with an holy confidence to draw near unto God. This for the distance of spirit.
But then secondly, There's a distance of place or condition: Thus Believers are at a distance from God, whiles they are here below in these Tabernacles of Flesh, in comparison of what they shall be in Heaven; and so to long for God, is to long to be present with him in Glory, as Paul; I desire to be dissolved, and to be with Christ, Phil. 1.2. And again, 2 Cor. 5.8. We are confident, I say, and willing rather to be absent from the body, and to be present with the Lord. It was in reference to this distance here below.
And so likewise (which is pertinent hereunto) a distance from the Divine Ordinances, and the opportunities of the publick means of Grace. This is a great distance with a good Christian, and so to be accounted. And he is said to long for God thus far, as he desires these opportunities to be afforded unto him. These are such matters as carnal hearts never regard or take any care of; they are such businesses as they are not troubled for. There's many of them which are above them, and so what need they to care whether they have them or no. And there are others which are below them, namely, in the thing it self, and have no hearts fitted to them, and therefore they are not sensible at all of the want of them; they would not miss the want of a Sermon, or of a Sacrament, or of a Sabbath, or of any publick Ordinance from one years end to another; but if custom, and example, and common practice did not put them upon it, they could be contented for their own parts to be without them all their lives. This was not the temper of holy David, he thirsted and longed for God. This for the Object of his desire.
The Second is the intention of his Desire: That we have signified in these two expressions, in thirsting and longing; My soul thirsteth, my flesh longeth for thee; and they are such as we do likewise meet withal in other places. It is frequent and ordinary with the Spirit of God in Scripture, to signifie unto us the vehemency of desire in a gracious heart, by such phrases as these are. Thus Psal. 42.1, 2, As the Hart panteth after the water-brooks, so panteth my soul after thee, O God. My soul thirsteth for God, for the living God, O when shall I come and appear before God. And so likewise, 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 and my flesh crieth out for the living God. So Psal. 143.6, I stretch forth my hands unto thee: my soul thirsteth after thee as a thirsty land. Selah. This is the earnest desire which a godly heart hath towards God, and communion with him, and that upon a double ground:
First, His own Necessities, and the sense and apprehension of them. This, it puts him upon this desire. A good Christian hath so much need of God, as that he cannot be well satisfied without him. Therefore he is said to thirst and to long, which are expressions of very great desire indeed; like a man that's a-thirst, who is ready to dye if he have not some drink afforded him; or as a woman that longs, which miscarries if she have not that which she long'd for: Thus was Davids soul to God, and so other Christians besides. The desire of the Servants of God, in regard of communion with him, it is not a weak, or faint, or languid desire in them, but it is an earnest, and vehement. They are not upon terms of indifferency, as those which cared not whether they had him or no; but upon terms of necessity, as those which know not how to be without him. They are like Sampson when he was at Ramah-Lehi, who was ready to perish for thirst, till the Lord supplied him, Judg. 15.18. And they are like David when he sometimes longed for the waters of Bethlehem, Oh that one would give me, &c. 2 Sam. 23.15. He never so much longed for that water, as he did indeed long for this. And so the rest of the people of God with him; they are so sensible of their own wants, as that they cannot but upon that account be very desirous of communion with God.
And then secondly, From the inticing Excellency which is in God himself; that's another thing in it. The Amiableness of the Object does provoke and excite the desire. God being so exceeding lovely and admirable, as indeed he is in his own nature, it cannot but draw on those which do discern it, very much to desire it; and there's experience also in it which does promote it, and help it on. That's the Second particular, the Intention or Vehemency of the Desire, thirsteth and longeth.
The Third is the Subjects of it, which is here signified to be the soul and the flesh; His soul properly, his flesh by way of sympathy with it; they are both of them in it.
First, I say, His soul properly; That, it thirsted and longed for God, Isa. 26.9, With my soul, &c. Our souls and spirits are those in us whereby we do maintain fellowship and converse with the Lord; and accordingly are they those which are most sensible and apprehensive of his remoteness. Thou shalt love the Lord with all thy soul, &c. And where our love is, there is also our desire and sense of want. It is noted as the punishment of Babylon, Rev. 18.14, That the fruits that her soul longed for, were departed from her. This does a good Christian count his greatest punishment to have, as to the things of God.
Then secondly, My flesh also by way of sympathy. The flesh or body, that hath no proper desires after God, nor inconveniences by his absence, unless you will refer the flesh to the dry and thirsty land that follows, as we may very well do; but only by consequence and communication; because the soul in the distemper of it does usually work upon the body, and affect it with grief, therefore is the body or flesh said to long, when the soul only does desire. And so here, except we will refer this expression here in the Text, to the desire of presence with God in future glory; and then it is my soul directly and immediately, and my flesh in order to the resurrection, according to that in Psal. 16.9, Therefore my heart is glad, and my Glory rejoiceth; my flesh also shall rest in hope. And thus much of the Subjects of this Desire in both parts of it, My soul, and my flesh.
But there is somewhat more, which is yet still in it, My soul thirsteth, my flesh longeth. Here's a diversion and turning of his desires another way; even corporal desires into spiritual. He was now indeed under a thirst and drought even in a proper and literal acceptation, being at this time in the desert and barren wilderness, as ye may see in the title of the Psalm, in the Wilderness of Judah. But he now in a manner forgets this, and thinks rather of somewhat else which was of more concernment to him; not so much of his absence from the earthly waters, as indeed from the heavenly; not from the waters of the Rivers, but from the waters of the Sanctuary. He was a great deal more sensible of this, than he was of that; and he desires to supply this, by having regard to that; it is not, My soul thirsts and longs for water; but, My soul thirsts and longs for God. What do we learn from hence? namely, in brief thus much.
First, That in the midst of any outward and temporal deficiences which are upon us, we should consider and reflect upon our spiritual: When we want the supplies of Nature, think together of our Indigences in Grace.
Secondly, We learn thus much, That the best way to correct and qualifie our desires as to temporal things, is to pitch and fasten them upon spiritual. When we find our selves inordinately carried after the things of the world, provoke our desires towards God. Thus doth David here.
First, I say, in the midst of any outward and temporal deficiency, we should consider and reflect upon spiritual: when we want any thing as to our outward condition, we should think what we want as to our inward. Thus does David here; he was in distress for want of water, but together with it reflects upon his want of Gods gracious presence in his Ordinances, and the Exercises of Religion. In like manner it should be also with us.
And that especially upon these following considerations: First, Because sometimes God does for this reason straiten us in the one, that thereby he may mind us of the other: It is Gods end in the dispensation of his Providence, many a time; therefore he takes away mens health of body, and afflicts with corporal diseases, that he may mind them of their health of Soul, and so free them from spiritual distempers: Therefore he shortens them, and cuts them off in their estates, that he may better them, and more improve them in their Souls: Therefore he takes away their Friends from them, that he may draw them so much the nearer to himself. Now that which is Gods End in his dispensations, the same should be our Use in the improvement of his dispensations towards us.
Secondly, We have also an occasion given us to think and meditate hereupon, from the nature of the things themselves. The one does naturally and properly suggest and put in mind of the other; for though these they be two things, and of a different nature, simply consider'd; God and the World, Temporal wants and Spiritual; yet so far forth as they carry the notion of want and deprivation in them, so far forth they do accord and agree. The want of Temporals may be a good remembrance of the want of Spirituals. Now it is good for us to close with all occasions which are afforded to us, to mind us of our Spiritual wants.
Thirdly, These Spiritual wants are the chiefest, and of greater concernment; now it is a shame and disparagement for us, to mind those things which are of less consequence, and in the mean time to neglect those which are of greater importance; to be pinch'd with outward wants, and never to regard inward; to groan under the deficiencies of nature, and temporal accommodations, and never to miss the supplies of Grace.
Therefore this does justly come home to the Consciences of many people, which are guilty in this particular. Oh, if they want any thing in the world, how sensible and apprehensive are they of it! and ready to make complaints presently, upon every occasion; but for their weaknesses and imperfections in Religion, these they discern not; but as it was sometime with the Church of Laodicea, in Rev. 3.17. say, that they are here rich, and increased with goods, and have need of nothing; not knowing, that they are wretched, and miserable, and poor, and blind, and naked; such as these, they had often need to be put in mind of such kind of truths and points as these are. As our blessed Saviour to the woman of Samaria, coming to draw water at the Well, Joh. 4.10. If thou knewest the gift of God, and who it is that saith unto thee, give me to drink, thou wouldst have ask'd of him, and he would have given thee living water. And so much for that first observation.
Secondly, We learn hence also this, That the best way to correct and qualifie our desires as to Temporals, is to pitch and fasten them upon Spirituals. When we would restrain any inordinate longing for some outward or earthly accommodation, or suppress any grief, either of the like nature, we cannot better do it, than by provoking our selves to the desire of Spiritual comforts. Thus again does David here, whiles he thirsted and longed for water, he now put himself upon longing for God, and the refreshments of his Spirit to be vouchsafed and communicated to him.
This it helps, First, by way of diversion, and turning the stream of the Affections another way, and so breaking off the violence of it, that it prevails not upon us. Diversions do much moderate Affections, because they serve to take off the mind from too much poring upon its own grief, and the evil under which it lies. Thus is it here in this case, and therefore a very good course to be taken by us.
And then further, There is that also in Spirituals, which does supply and make amends to us for any Temporal deficiency. There was enough in God to give David satisfaction, when he was parcht and dry'd up with heat and bodily thirst; therefore he does not so much cry out and complain, my soul thirsts for water; no, but my soul thirsts for God, which had that and somewhat more in it.
Let us observe this course and practice, as we have occasion for it; we shall find it to be very useful and beneficial to us. We commonly pitch upon the Creature, and carry our desires to those things in particular which we stand in need of, and in the mean time neglect God himself, who is principally to be regarded by us; but we have a better example here given us by David, My soul thirsteth for thee. And thus we have an Intimation of the state and temper in which he now was in reference to God.
Now this is further amplified unto us from the place, as the occasion of it, In a dry and thirsty land, &c. This may be taken by us either in the letter, or else in the moral.
First, In the letter, and so it refers to the Wilderness, wherein (as I said before) David now was; in the Wilderness of Judah; driven thereto by his Enemies and cruel Persecutors. Yet even when he was there, we see what meditations he had, and what affections; he desires Communion with God, even here in this Desart; and he supposes likewise, that it is possible for him to have Communion with him, even in a dry and thirsty land, &c. And so indeed it was; there's no place whatsoever, so remote or uncomfortable to us in its own nature, which does shut God out from us; he can be with us wheresoever we are, and so he will be, in a Prison, in a Dungeon, in a Wilderness, in a place of weariness, as the word here in the Text signifies. He can be with us here; yea, here he delights to be with us, and David did for his part so expect him.
And as he did expect him, so he did desire him; we observe that also of him. And he desired him then most. Restraints set an edg upon our affections, and enlarge them to Spiritual things. When David was at home, and there at full, and in plenty, it may be he had no such great longings and thirstings as these were in him then, (the full stomach loaths the honey-comb). Oh but when he was now in exile and banishment, when he was driven away into the Desart, the dry and barren Wilderness, then my soul thirsteth for thee, O God, &c. This is the reason why God sometimes brings us into the Wilderness, that he may raise such desires in us.
Again further, Take it in the moral, and so then this dry and thirsty land is nothing else but the whole World it self. This Earth here below, it is but a dry and thirsty place, if we consider thoroughly of it, and in comparison of that which we aspire and look unto, and such as has no water in it, namely, of those spiritual consolations which are chiefly to be looked after. It is true, that whiles we are here, God does vouchsafe the first-fruits of the Spirit, as a pledg of more hereafter; but they do not grow here in this Earth, they belong to a better soyl. This is a dry and barren land, where no water is. So much for that Expression, and so likewise for the whole Verse; O God, thou art my God; early will I seek thee.