Choice and Practical Expositions on Four Select Psalms, Sermons on Psalm 63 · Sermon 2
SERMON II.
PSALM LXIII. 2.
To see thy power and thy glory, so as I have seen thee in the Sanctuary.
The desires of the Servants of God are still sutable to themselves and the persons from whom they come, and that is Heavenly and Spiritual. As the man is, so is his strength; And as the man is, so also is his desire. Those which are earthy and carnal, they mind nothing else but the Earth, and such things as may best sute to such ends, as they do lay down and propound to themselves. But those which are of a more refined Constitution, which are regenerate, and born again from above, they are otherwise minded; there's nothing which they do more earnestly desire, or which their hearts do more eagerly long for, than converse and communion with God; to draw near to him in his Ordinances, and the performance of those spiritual Duties which he requires of them; and to have him back again, to draw near unto them in his comfortable reflexions. And this is that which is the substance of Davids desire in this Text. He had in the first Verse of this Psalm exprest the importunity and vehemency of his Affections; here now he gives us an account of it, and shews us some reason for it, and the ground whereupon it was founded; that it was not more vehement than rational, which two' in the affairs of the world do not always go together: That I may see thy power and thy glory, as I have seen thee in the Sanctuary. This was the ground of his importunity. And this is the coherence of the words.
IN the Text it self we may take notice of two General Parts: First, The Prophets Desire it self, That I may see thy power and thy glory.
Secondly, The Limitation or Regulation of this his Desire, As I have seen thee in the Sanctuary.
We begin with the First, viz. His Desire it self, That I may see thy power and thy glory. This it refers especially to the Ark, wherein there was a more especial manifestation of the power and glory of God; but it does for the general respect all the Ordinances and Parts of the Worship of God. And there are two Particulars which are here to be taken notice of by us. First, That there is a Power and Glory of God, which is conspicuous in his Ordinances. Secondly, That the Servants of God, they desire to see this Power and Glory, and actually for their own particulars to be made partakers of it.
First, I say there is a Power and Glory of God which is visible and conspicuous in his Ordinances, That I may see thy Power and thy Glory. David desired to see it, therefore such a thing indeed there was, as that which might be seen by him, and so there is, and to be taken notice of by us. This is call'd the beauty of the Lord, Psal. 27.4. and the beauty of Holiness, Psal. 110.3. and his Glory and Majesty, Psal. 45.3. And many such-like expressions as these are tending to this purpose.
This we may observe and see verified in all the several Ordinances themselves, there's not one of them but has a great deal of Power and Glory in it. As first of all, the preaching of the Word, we may take notice of it in that, what a power is there in this Dispensation! see for this purpose, 2 Cor. 10.4. The weapons of our warfare are not carnal, but mighty through God, casting down imaginations, and every high thing, &c. We find by many instances and examples what great matters it has done, and that in the mouths of very weak and contemptible persons, that the excellency of the Power might be of God, and not of us, 2 Cor. 4.7. It is thy power, the power which is in the word, and a very great power it is, as we may see by the effects of it, and the great things which it does.
And as a Power, so a Glory likewise: It is a Glorious Dispensation, especially in the Ministry of the Gospel; for that sets forth unto us the unsearchable riches of Christ, and the Glory of God in his Mercy; as in 2 Cor. 3.18. We all beholding as in a glass the Glory of the Lord are changed into the same image from Glory to Glory, even as by the Spirit of the Lord. What's the Glory of the Lord there? Why, it is the Glory of the Gospel; which is else-where also call'd the Ministration of Glory. This for the Preaching of the Word.
So likewise Secondly for the Ordinance of Prayer. There's a Power and Glory also in that, there's a Power from God in it, and a Power with him. A Power from him whereby he does enable us to perform it, and a Power with him whereby we do prevail with him in it; as it is said of Jacob, that he had Power with God, and prevailed. The same likewise has every true Israelite besides, he has a special Power whereby he gains upon God in his accesses and approaches to him. And so in like manner there's a Beauty and a Glory also: as Moses when he had been with God in the Mount, it is said, his face shone with it; there was a special lustre and glory upon him consequent hereunto. The same is likewise upon any of Gods Servants which have been any thing more in Communion with him, it makes their face to shine.
Thirdly, The Sacramental Administrations. These are also very powerful and glorious in both the kinds of them, whether we take it of Baptism, or whether we take it of the Supper of the Lord; there's a Power and a Glory in both, which we may take notice of. In Baptism, wherein Christians are in a special manner dedicated to Christ, and that in their very first entrance into the World. Though this be such a thing as some can see no great Power or Glory in it, yet it has a Power and Glory notwithstanding; it is such as is very lovely and amiable to Spiritual eyes. And for the Lords Supper, the joint Communion of Believers one with another, as also with Christ their Head, that has a splendor and lustre in that likewise, and not only a Glory but likewise a Power; there's a strength and efficacy in these things to such persons as are capable of them, and which know what belongs unto them. Thus we may go through all the Ordinances, and shew you this Power and Glory which does exhibit and put forth it self in each of them. And that's the first Observation, There's a Power and Glory in the Ordinances.
The Second is this, That the Servants of God they are very desirous of beholding this Power, That I may see thy Power and thy Glory; it was the request of Moses to God, Exod. 35.18. Lord, I beseech thee shew me thy Glory. The same is likewise the desire of every Christian, and gracious Soul, he desires to see Gods Glory, and that by reflexion in the Ordinances, as it is here exhibited and laid forth unto them; next to the sight of his Glory in Heaven, to see it here in his Temple, Psal. 27.4. This was Davids desire in this Text, and together with David the desire of every Believer, and godly man besides.
There are three things briefly (for our better handling of this passage) considerable in this Holy mans Desire. First, He desired the Ordinances. Secondly, The Power and Glory of the Ordinances. Thirdly, The sight of this Power and Glory. These three Particulars they are distinct one from another, and all here observable.
First, Here was his desire of the Ordinances, that's here implied if not plainly exprest. For Gods Power and his Glory in his Sanctuary, it is no other than such a Power and Glory as this is. This then was that which he did desire and long after, and so not only here but in other places besides; and they are such as all Christians have cause to desire likewise, forasmuch as they have need of them. God has in mercy and goodness appointed them as helps unto us to carry us to Heaven, and we shall never be able to want them till we come indeed to that condition. As the Israelites, God fed them with Manna all the time that they were in the Wilderness, till he brought them to Canaan; and when they came there, the Manna then ceased: Even so is it likewise with us in regard of the Divine Ordinances, they are such things as God affords us so long as we live in this World, and we must not expect to subsist without them till we come to a better place. But as we need food and raiment, and such supplys in regard of our Bodies, so we do also need Word and Sacraments, and such helps in regard of our Souls; and none do need them more than those that think they need them least. The less that any are sensible of the benefit and necessity of Ordinances, the more does it concern them in some respects to wait upon them, that so hereby they may come so much the more to prize and esteem them.
Yea, and that even now also in the times of the Gospel, there's use of the Ordinances now also. The more that God is pleased graciously to discover himself unto us, the more should we (as a part of our thankfulness) improve in the knowledg of those things which he does tender to us. And we can never know too much, nor enough neither, for there's a length and breadth in these matters. The Word of God it has a fulness in it, and every time that we come to it we may get still somewhat more from it, than as yet we have attained unto, so that we can never be able to suck it dry.
And then further our own Exigences are such as do daily call for them. For have we not many Temptations to resist, and many Corruptions to subdue, and many Graces to strengthen, and much work to perform? And do we think we can do any of these without the use of means? certainly and out of all doubt we cannot. They that think to live without Ordinances the life of Grace, they may as well think to live without food the life of nature, and they shall as soon do the one as the other.
Let us therefore bless and praise God for such opportunities as these are, and be careful to improve them. It is the greatest happiness which we are capable of here in this life; that whiles we cannot see God face to face as we shall one day see him in Heaven, yet we may now see him in the glass of his Ordinances, in his Word, and in his Sacraments, and by Prayer converse with him; what should we do if it were not for such things as these are? That which carnal and worldly spirits count a burden and tediousness to them, the Children of God look upon as a Priviledg, and do reckon it as their greatest advantage; and so should we, and rejoyce in it, and much desire it, as David here does, who is herein a pattern unto us.
The way to quicken and provoke us herein is by considering the Excellency of them, and by being well perswaded of that. For Excellency apprehended is that which moves Desire. To discern that they are good, and that they are likewise good for us that we shall get some good by them; that's that which we must be perswaded of, or else our desires will but faint and languish towards them. When David here in the Text lookt upon them as having some Power and Glory in them, then his heart was carried after them, and therefore he expresses them here rather by such terms as these are than by any thing else: Not that I might see thine Ordinances (though he meant that) but thy Power and thy Glory. Thats the first thing here in Davids desire, viz. A desire of the Ordinances.
The Second is the power and glory of them. This is somewhat distinct from the other in regard of the thing it self, and so likewise as to Davids desire; he desired not the Ordinances simply and nakedly consider'd in themselves, but with this qualification annext and joyn'd hereunto, the glory and power of the Ordinances. Then the Ordinances are desirable to purpose when they come to us thus qualified and clothed, when there's a power and glory in them; and that is when the Spirit of God does appear and go along with them: When they are effectual to make us better, and to draw us nearer in Communion with God, then they are that which they should be. And thus did David here desire them, whiles he puts such expressions and phrases as these are upon them.
There's a double power and glory in the Ordinances, and both considerable of us in this business. The one is as to the Performance of them: And the other is as to the success and effect. First, As to the Performance, when there is a life and vigor and activity, which does put forth it self in them. It is not the meer opus operatum, so many Duties perform'd as a task, and there's an end of it, which makes the Ordinances glorious; but when there's a gracious and heavenly spirit, which runs along in them, which accordingly is that that every Christian should especially look after in the undertaking of them.
This is obtain'd especially in this way: Namely, First, By Preparation to them. We must labour and endeavour to get our hearts in some manner fitted and qualified for them, as we desire to see any power or glory in them. Our hearts consider'd of themselves are very unsit for any approaches to God, or converse with him; and therefore they must be order'd and set right, or else all will be but in vain unto us in this particular. We must be careful to remove all hindrances and impediments from us. Now these they are of two sorts: First, All sinfulness and desilement. Secondly, All worldliness and earthly intanglement.
First, Sinfulness and desilement. We must be careful to remove that. He that comes in any lust to the Ordinances cannot think to be conversant in them with any power or glory at all: Therefore the Scripture still gives caution about this, that it be scatter'd and taken away in preparation hereunto. As for instance, for the hearing of the Word, Jam. 1.21. Wherefore lay apart all filthiness and superfluity of naughtiness, and receive with meekness the ingrafted word, which is able to save your souls. And so again to the like purpose, 1 Pet. 2.1, 2. Wherefore laying aside all malice, and all guile, and hypocrisies, and envies, and evil speakings; as new-born babes desire the sincere milk of the Word that ye may grow thereby. Where still in order to the receiving of the Word there is an injunction for the laying aside of all filthiness and malice, and superfluity of naughtiness. And the like may be also said of any other of the Ordinances besides: Fastings, Isa. 58.4. There's no undertaking of them so as to perform them with any life and activity, but in the emptying of the heart of all manner of defilements.
Again, Secondly, Of worldly intanglement. That's another impediment likewise which must be here carefully removed: We shall find in the stony-ground in the Gospel, how the cares of the world and the deceitfulness of riches choak the word that it becomes unfruitful: And so it does. And as unfruitful afterwards, so unacceptable likewise in the time of the performance of it. It does distract and deaden mens hearts when they are conversant about it. And this for the power and glory of the Ordinances, which is considerable in the very Performance.
There is Secondly, The like also as to the effect, when they do work effectually and powerfully afterwards. This is also to be look'd after by us; and which David without all doubt did look after, that his heart might not only be warm'd by the Ordinances in the very time of Performance, but even then also when he was gone from them; so as the strength and lustre of them might appear, and shew it self forth in his life and conversation; as we shall have occasion to speak to more anon out of the following Point.
Now therefore accordingly should we all endeavour after this our selves; we should not rest our selves in the meer shell and outside, and complement, and formality of Duties, but labour in a special manner for the Power and Glory of them, that is, the spirit and efficacy of them; that they may have that work upon our hearts which they were instituted and intended for, that we may not only be present at them, but better'd by them. It is that which God himself looks at more than any thing else, and accordingly it is that which we our selves should look most at to, not only the Ordinances, but the Power and Glory of the Ordinances. And the Glory of them not only as presented to the bodily view, as Popish and superstitious persons do regard most especially; but that rather which belongs to the spirit, and is in Gods sight of greatest price. That's the second thing desired.
The Third is the sight of all this, That I may see thy Power and thy Glory: This is another thing desired by David, and so consequently desirable of us, to behold this beauty of the Lord. It should not be enough to us that there is such a thing as this in being except we our selves do discern it. There are two things which are implied in this Expression of seeing, and both of them considerable of us. First, Knowledg and Apprehension, That I may see; that is, that I may understand. Secondly, Enjoyment and Fruition, That I may see; that is, that I may be made a partaker of them. Each of these are in seeing.
First, I say, Knowledg and Apprehension, That I may see; that is, that I may know and understand. Where the knowledg of the mind is compared to the sight of the body, Faith to viewing and beholding. This it is in regard of divers things which are considerable in it: As First, It is the quickest and nimblest, and subtilest sense of all, it brings its Object to it in a moment; Sight it will fetch things to it which are at the greatest distance and remoteness; and so likewise will Faith, this Spiritual sight of the Soul; It is the substance of things hoped for, and it is the evidence of things not seen. It will make those things to be present which are to come many years hence; it will reach even to Heaven it self, and in some manner apprehend those glorious things which are there laid up, and promised to all true Believers. Secondly, It is the surest sense, it is that which has most evidence and infallibility in it. That which we see we make account we know, and we desire no other confirmation of it to us than this, as that which does put all out of doubt unto us. Even so is it likewise with Faith, it is a sure and certain Grace, and makes all things sure to those which do exercise it, and put it in practice. A Christian believing the Gospel, and the Promises which are made in it; he is as sure of them as if he saw the things themselves before his eyes. Thirdly, It is the most Operative Sense, it is that which does most affect the heart, and work upon the Soul of any other; Love and Joy, and Delight, they are all conveyed by seeing in a more especial manner. And so is it likewise with Faith and Spiritual Apprehension, the more that we know and believe any thing, the more we are affected with it, and it hath an answerable work upon our spirits.
But how may we come to the seeing of this Power and Glory of God indeed? We may do it divers ways.
First, We must labour to have a principle of new and Spiritual life in us. There's no seeing without living; bring the most beautiful Objects that may be to a dead Carcass, and they are all nothing to it. And so is it likewise with a carnal heart as to the things of God, it cannot see them in such a condition; an unregenerate person sees no beauty nor lustre in the Ordinances, wonders that any one should speak of any such thing in them. And why? Because wanting the life he wants also the senses of that life, which are pertinent and belonging unto it, and flowing and issuing from it; this must therefore be laid for a ground and foundation to all the rest, that we have a Spiritual life in us.
And then Secondly, Having this Principle, we must beg of God the strengthening and exciting of this Principle in us. There must be light as well as sight, or else there will be no beholding; therefore God must clear things to us, and open our minds and understandings whereby we may discern them. For these things are revealed to us by the spirit, as the Apostle Paul tells us, 1 Cor. 2.10. Therefore he prays for the Ephesians, that God would give them the spirit of Revelation and Wisdom in the knowledg of him, the eyes of their understandings being open'd. Alas! without the Spirit of God we are all blind to such things as these are; though the things be glorious in themselves, yet we for our parts shall never come to be really sensible and apprehensive of them. When God made the World at first, the first thing he made was Light, as that whereby all other things might be the better seen and discern'd; all the glory and beauty of the Creation had been lost if it had not been for this. For what is Glory there where it is not seen and taken notice of? And so it is here in regard of the Soul, there must be the Spirit of God to enlighten us, or else all will be in vain unto us.
Thirdly, We must fasten our minds and meditations upon the things themselves. There are some things which the excellency of them is not discern'd without a great deal of poring and prying into them; and of the nature of these things is the Power and Glory of the Ordinances: As they are not discern'd by any other than Spiritual eyes, so not by them neither, without fastening and fixing them upon them. Those that look upon the Ordinances slightly and superficially they will not apprehend them, but those that dive and search into them, which do foreign, stoop down to peep into them. (as it is said of the Angels, in 2 Pet. 1.12. Which things the Angels desire to look into.) These are most likely to see them in good earnest. If we look upon the Ordinances only in the first representation of them, they seem here to be weak and contemptible, and to have no great matter in them, for which we should admire them. The Elements in the Sacrament they are but common things, Water and Bread, and Wine, and the preaching of the Word, it is according to the outward appearance, but as another manner of speaking. And the persons which are imploy'd in these things, they are but frail and weak men, subject to the same infirmities both bodily and spiritual, that others are; all this takes from the glory of these things being but lightly consider'd; but now if we shall go a little deeper, and search into the very bottom and foundation of them, there we shall find them to be the Power of God.
Fourthly, That we may see these things the better, we must be careful to prevent and remove the obstructions of sight in us. Take heed of dust in our eyes, which the God of this World does labour and endeavour to cast into them, that so by that means he may blind them, and keep them from discerning, 2 Cor. 4.4. The dust of the World it will very much hinder and interrupt the apprehension of the things of God; and the more that men admire other things the less will they admire these. They will be so much the less acceptable to them. We should therefore take heed of that. And so much of the first thing in this seeing; viz. Knowledg and Apprehension.
The Second is, Enjoyment and Fruition: That I might see thy power and thy glory; that is, that through seeing them I might be made partaker of them; That I may see them, that is, that I may contemplate them, and dwell upon them, and be delighted with them: This was that which David desired. By which expression he does signifie to us, that great delight which a Christian finds in such performances and duties as these are. They are very pleasing and satisfying to him, for which he should long after them.
The ground and foundation hereof is this, Because they are suitable to him. All Delight it is founded in Agreement. What's the reason that vain persons take such delight in vain objects, to have the sight and view of them? why, 'tis because 'tis suitable and agreeable to their vain heart. Children delight in looking upon Pictures, and Babies, and such things as those, because they do best suit and agree with their childish nature: Even so do the Servants of God delight in God's beauty in his Ordinances, because it is most suitable to them, as regenerate and born a-new.
Let this therefore call us to an account, to consider how it is with our selves; whether we do thus or no. Let us consider with what affections, and for what ends we do at any time betake our selves to such Duties as these are. What went ye out to see? &c. There are a great many people in the world which come to the Sanctuary to see, but it is not to see God's Power and Glory, which does here manifest it self unto them, if they had eyes to behold it; no, but to see other matters which do less concern them: The beauty of such and such persons, and the glory of such and such apparel; these are the things which they seek for, and come to see, as appears oftentimes by their carriage, and deportment, and behaviour in them. But those which profess Religion should consider, that they have somewhat else to look after, which accordingly should be lookt after by them.
To press these things so much the more upon us, let us consider these things with our selves: First, That this is that which God does especially propound to himself in these Dispensations. The Lord in vouchsafing us his Ordinances, does above all things intend this unto us; The setting forth of his Power and Glory. And whiles he does intend this, he does likewise together with it, intend also our beholding of it; forasmuch as (I said before) all glory and lustre whatsoever, it is nothing unless it be apprehended. Now in regard that God himself does so much intend it, we should do so likewise; we should make it our business in coming to the Ordinances, as he makes it his business in appointing them, and instituting them to us.
Again, Secondly, Let us consider this also, That our benefit by them is much proportion'd hereunto. What's the reason that many do no more improve under such things as these are, but for this, Because they come with no better affections to them, nor propound these things to themselves in the undertaking of them. And so now I have done with the First General Part of the Text, which is David's desire it self, That I may see thy power and thy glory.
The Second is the Limitation, or (if we will rather) the Amplification of this Desire; As I have seen thee in the Sanctuary: Which words may admit of a double reference and interpretation in them; Either thus, That I may see thy power and thy glory in the Sanctuary, so as I have seen thee. Or else thus: That I may see thy power and glory now in the Wilderness, as I have seen thee in the Sanctuary. According to the former sense, so it is an earnest desire of the restoring of him to the opportunities of the publick Ordinances which he had formerly enjoyed. According to the latter sense, so it is the like desire for a supply of the publick Ordinances, by God's gracious presence with him in private, now that the publick were denied and kept from him. Which way soever we take it, there is matter of observation in it.
First, Take it in the first Reference, That I may see thy power and glory in the Sanctuary as I have seen thee: And so he desires to be restored to the publick Ordinances, and to his former enjoyment of them; He would have communion with God in publick; and he would have that communion which he had formerly with him. There's both of these notions in it; A preferring of the Sanctuary, and a preferring of his own former enjoyments.
First, Here's a preferring of the Sanctuary, That I might see thy power and glory there. This was that which David longed after, to wit, the publick and more open Dispensations. How amiable are thy Tabernacles, O Lord God of Hosts! as it is in Psal. 84.1. And so here thy Sanctuary; That I might see thy power and thy glory there; as that which was there conspicuous more especially, and more than anywhere else. And so indeed it is. There's a blessing in the very meeting of Gods people one with another. God stands in the Congregation of his people; and Christ walks in the midst of the Golden Candlesticks; and the King is held in his Galleries. Where but two or three are gathered together in my Name (says Christ) there am I in the midst amongst them; Ergo, The more, so much the better. We should take heed of despising the publick Ordinances; there's more in them than we are aware of; more of this power and glory of God, than is to be found any-where else in an ordinary way. Therefore some of our old Translations read the Text thus: Therefore do I look for thee in the Sanctuary, that I may behold thy power and glory.
To speak distinctly of this Point, there are these eminent Advantages in it:
First, The Spirit of God does more largely and plentifully communicate and impart himself upon these occasions. As it was at the Pool of Bethesda, where there were a great many of impotent people gathered together to be healed of their Diseases, there did the Angel come down and stir the waters. And we find in the story of the Gospel, how Christ still took an occasion of the peoples flocking together, for the preaching of the Word unto them. Where there are great Desires and Expectations, there are answerably great Enlargements of Grace, and satisfactions of those Desires by Gods Spirit.
Secondly, There's the presence of the Angels. Those glorious Spirits take a special delight in the Assemblies of the people of God, to be frequent and conversant amongst them in these Ministerial Dispensations; they are well pleased both with the Company and the Imployment; the Gospel it is good tydings to them, as well as to us; though it is we who have the chiefest benefit by it. They are such Mysteries as the very Angels desire to look into in the place before cited. And unto Principalities and Powers is known by the Church the manifold wisdom of God, Eph. 3.10.
Thirdly, There is a stronger Impression upon the spirits of good people themselves, who are better in this union and conjunction one with another, than they are singly and alone by themselves. There's an emulation and provocation of each other, there's more concord and agreement, there's a secret impartment and communication of spirits; as those which are good, when as by chance they fall into ill company, and places of corruption, their spirits are sadden'd; so on the other-side in good are quicken'd. Let all this have this influence upon us to make us to set a price upon the publick means of instruction, and to repair unto them; let not any think they may do as well in their private Closets or Families, as they may do here in the Congregation, and so forsake the assembling of themselves together as the manner of some is, as the Apostle complaints of it, Heb. 10.25. They are mistaken if they so imagin, and they learn otherwise from the Prophet David, who here long'd for his coming to the Sanctuary, where he might see the Power and Glory of God.
And further, there was another thing also in it, and that is, that he might be restored to his own former enjoyments. It is not only that I might see thee in thy Sanctuary no more but so. But that I might see thee as I have seen thee formerly; there was that also in it, which is likewise considerable of us, whereby we see how experience of the Ordinances, it does enlarge the desires after it. Those that never knew what these things meant, Gods Power and Glory in his Sanctuary; they do not care for it, nor very much mind it, but they that know it they are desirous of it. And further, This the more that any have formerly enjoy'd it, the more are they now sensible of the want. As it was in the repairing of the Temple, those that had seen the Glory of the former, they now wept to consider how far it came short of it, Ezra 3.12. Even so is it likewise here; there are no declinings and decayings, and diminishings to those which are Spiritual, if they be duly consider'd, whether in regard of the outward means or of the inward improvements. To enjoy less of the Ordinances themselves, or to enjoy less of Gods Spirit and enlargment in them, than has been formerly vouchsafed unto us, it cannot but be very grievous and tedious to any gracious heart: Therefore, says David here, Oh that I might see, as I have seen! The consideration of his former liberty and freedom in this particular, made him now so much the more sadly to reflect upon his present restraints, that it was not now with him in this regard as it had been sometimes heretofore. This was that which was so irksome unto him, and so it was likewise in other places, as Psal. 42.4. 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 the multitude of them that kept holy-day. When he compared his present condition with his former; it was very troublesome and molesting to his thoughts, and he desired now that it might be with him, as in days of old.
These are such kind of matters as a great many in the World regard not nor are sensible of; they can be apprehensive of other declinings, and lay them much to heart; declinings in their body, not that health which formerly; or declinings in their estate, not that plenty, which heretofore: Here with Job they cry out, Oh that I were as in months past, and in the days, &c. Job 29.2. O mihi praeteritos reddat si Jupiter annos! But as for these spiritual declinings, whether in Grace, or the means of it; these are such as do not once touch them, or any thing affect them: Well, but David and all those which are of his spirit, they look after this. Howsoever it may go with them in other matters they are not satisfied and contented in themselves unless it go well with them in this, that they may be restored to their former enjoyments of God in his Ordinances.
And so much of the first Reference and Interpretation, That I may see thee in thy Sanctuary, as I have seen thee.
But Secondly, There's another in it, and that's this, That I may see thy Power and thy Glory here in the Wilderness as I have seen it sometimes in the Sanctuary. And so it is a desire of a supply of the publick Ordinances, by Gods gracious presence with him in private instead of it; where supposing his desire (as it was) to be rational and regular in him, there is this exhibited to us in it, that God in the necessary want and restraint of the publick Ordinances is able to make it up to us another way; he can make a Wilderness or Prison, or sick-Chamber, or Bed to be a Sanctuary, if he so please; yea, he pleases sometimes so to make it; upon which ground David here does desire it as otherwise he could not have done in faith and good assurance of obtaining it. Look as the presence of a Prince is that which makes the Court, so the presence of God is that which makes the Sanctuary, where God will express himself after a more full and gracious manner, that is indeed his Temple, and so to be accounted by us. Now this he can do and often does even in deserts themselves. If we shall ask how and by what means, we may take it briefly thus.
First, By the bringing to our remembrance those Truths which we have formerly heard, there's a very great matter of edification which lies in that; the recalling of such Points and Doctrines which have been formerly made known unto us. This it may be as good sometimes as the hearing of new; yea, as it may fall out a great deal better. Now 'tis that which the Lord does for us in such conditions as these are: It is made the office of the Spirit of God, in Joh. 14.26. not only to teach us all things, but likewise to bring all things to our remembrance which we have been taught, but are now apt to forget. And this is a very great favour and courtesie which he is pleas'd to do for us, for such as these do commonly work most effectually upon us. There are many Points in the Ministry of the Word, (especially in some mens Ministry) which seem to be more flat and superfluous in the first preaching and hearing of them, which afterwards upon a review, and a recall, have their force and efficacy with them, especially in times of sickness and affliction, and distress, and restraint; then they begin to work upon the Conscience which before perhaps were but slighted and disregarded, and it may be till Gods Spirit presented them, quite forgotten and wholly out of mind. Now the power and glory of these Truths does the more evidently appear. As it is with some Salve or Medicine which we lay up and keep by us, we know not the vertue of it till such time as we come to use it, and to stand in need of it; even so is it likewise with many Doctrines and Truths in Religion. This is therefore one work of the Holy Ghost, and that whereby he does supply the defect of the publick Dispensations, by bringing home to our Consciences in private those Truths which have heretofore in publick been imparted and communicated to us.
Secondly, By the giving of new Experiences occasionally from the present condition, in which we are both of the temper of our own hearts, as also of his own grace, and strength, and assistance of us. In times of freedom we learn what we should be, but in times of restraint we learn what we are; where we have liberty to repair to the publick Assemblies and Congregations, there we have the benefit of Instruction; but where we are with-held and kept back from them there we have the benefit of Experience; and the one (through the blessing of God) it does abundantly make amends for the other.
Thirdly, By working in us a greater longing and desire after the publick. David was now detain'd from the Sanctuary, and so from the seeing of Gods power and glory in the things themselves. But his heart was now more carried after it, and had the worth and excellency of these things more imprinted and fastened upon him than ever he had before; so that in conclusion he was no loser by it. It is a greater happiness and advantage to prize the Ordinances though we want them, than to enjoy the Ordinances whiles we slight them, or think more meanly and slenderly of them; and God thinks he does sufficiently supply us, when he works this affection in us of greater account and estimation of them: Which (by the way) may very much satisfie us in his Providence towards us in this particular, when at any time it is thus with us; when by sickness, or exile, or imprisonment, or any such restraint, we are kept from the publick means and opportunities of salvation, God does occasionally from hence both call us, and work us to an higher prizing and valuation of them; and it is an abundant recompence to us, when it hath this effect and work upon us.
Lastly, By his own more immediate Applications of himself to us. As God can sustain our natural life if he pleases, in the want of food, as he did Moses when he fasted so many days and nights in the Mount: so he can also, if he please, sustain our spiritual in the want of Ordinances. The Ordinances, they are nothing else but the conveyances and transmissions of Christ and his Spirit to us in an ordinary way. Now God if he please can do it more immediately, and does in such cases, as he denies them. He expresses his own love, and good-will, and favour, and acceptance of us; stirs up good thoughts, and gracious and holy desires and inclinations in us; sheds abroad his love in our hearts, and becomes all in all unto us; and what he will be one day perfectly in Heaven, he is now in part, and imperfectly already here.
The drift and scope of this Discourse, is not from hence to make us the more to neglect the publick means, which is contrary to that which has formerly been delivered by us; but rather to comfort and encourage us where we are necessarily and unavoidably against our wills detained from them. As it is in other matters; though God can miraculously keep us without bread, yet we do not for this reason refuse our daily sustenance, but use those means which God does afford us; even so should it be with us also here. Only we may hence learn not to confine him, and limit him hereunto, but by faith to depend upon him.
Yea, we from hence also learn every one to use the Ordinances well whiles we have them, and have the liberty to be partakers of them; that so we may the better be provided against their restraint, and may the more comfortably expect from God to have this restraint made up unto us. This was the case here with David; He had faithfully attended upon Gods Sanctuary at such time as he was in it; and now he does confidently betake himself to God in his detention from it, which otherwise he could not so well have done. Those which slight the Ordinances whiles they have them, they will not have that comfort of them, when they are violently detain'd from them, but will experimentally find the inconveniences of such a neglect, when perhaps it may be too late for them to recover it, and to make it up; which therefore we should take heed of betimes. And that's the Second reference or sence which may be fasten'd upon these words, That I may see thy power and glory, &c. that is, that I may see it now in the Wilderness, as I have formerly seen it in the Sanctuary. That thou wouldst by thy gracious presence supply and make up unto me my present Restraints.
One thing more, and so to conclude; and that is, the general frame of the Psalmists spirit in all this business: We see here where his thoughts were in this his present solitude and remoteness: He was thinking upon the Sanctuary and the Ordinances, even now that he was separated from them. There are a great many people in the world, which never almost think of Religion but when 'tis just put into their mouths, and they cannot chuse but think (as 'twere) of it. On the Lords day when the very season puts them in mind of it; or in the Assemblies and publick Congregations where they see others to mind it afore them; but leave it to themselves, and they would hardly once think of it from one years end to another; they could very well be without such things as these, and never miss them. Yea, but David, it was not so with him; no more is it also with any other good Christian and godly man besides. He thinks of it here in the Desert, and in his greatest distance from the occasions and opportunities for it.
Would we know the reason of it? Namely, Because he had an inward Principle carrying him to it. Those which are truly hungry, they think of their meat and food even there where they do not see and behold it, but are separated from it, because their mouth and their stomack craves it of them: Even so is it also in these spiritual matters; He that hungers and thirsts after the Ordinances, and hath a true desire indeed unto them, he will be mindful of them, even there where yet the objects are not presented unto him, but hid from his eyes. It is in this case, in regard of Grace, as it is on the other side in regard of Sin; Those which have any strong and prevalent lust in them, which does dispose them to that which is evil, why, they will think of it, and project and contrive for the accomplishments of it, even then when they are debarr'd of the means of so doing. If ye should drive a Drunkard, or an Adulterer, or a Malicious person into the Wilderness, where he could have no occasion for the acting and effecting of his sinful desires and inclinations, yet his mind would be still upon his lusts for all this; and why? because he carries them about him; though he wants his Cups, yet he does not want his intemperate Desire; and though he wants his Harlots, yet he does not want his unclean Affection; and though he wants his Enemies, or those whom he so accounts of, yet he does not want his Revengeful Disposition for all this; he has the Heart, where he wants the Opportunity. Even so is it likewise with a godly man in regard of Goodness, and the advancements of it; He will even then be carried after it, and have his mind bent upon it, whenas externally he is restrain'd from it. Thus it was here with this holy man in this place; My soul thirsteth after thee; my flesh longeth for thee, in a dry and thirsty land, &c. to see thy power and thy glory as I have seen thee in the Sanctuary.