Spiritual Desertions Discovered and Remedied

*PSAL. XXX.7.*—You did hide your face, and I was troubled.

Among all the dispensations of God's providence towards the children of men, in this world, there are none more awful and mysterious, than the desertions which he sometimes exercises his own withal. Whatever trials they meet with in this world, as long as they can go up and down in the light of God's countenance, all is well; but when once that is lost, nothing can afford them any [illegible]. There are two sorts of professors in the Visible Church: carnal men, who never experienced the gracious presence of God with them, and are not therefore sensible of their want of it; but if they can enjoy his common goodness, all pleases them, and they seek no farther; and if they are in trouble at any time, it is only for want of these things: and gracious souls, who have been made apprehensive of the love of God, and felt the preciousness of communion with him; which if it be at any time withdrawn, they quickly repent it, and it brings them into great distress; and because it is now a time wherein God seems more than ordinary, to treat his children with such providences as these, [illegible] may not be amiss for the help of these, to treat a little on this subject. I find by my observation, many of those, if not the most, whom I have occasion to treat with about their soul concerns, who are serious, to be much in the dark, and not a little perplexed about their spiritual state, and ready to say of themselves as she (Genesis 25:22), If it be so, why am I thus? I shall therefore endeavour by God's help, to open this malady, and prescribe the remedy which he has [illegible] down in his word. We have this case here instanced in David. That David was the penman of this Psalm, appears by the title; the occasion of it is also intimated there: at the dedication of his house: but interpreters are at a loss about the proper meaning of it. Some read it, A Psalm and Song of David at the dedication of the [or that] house, namely the Temple, which though he lived not to see dedicated, yet, as a prophet, he prepared this song then to be sung. Others read it as our translation, and suppose that it intends the dedication of his own house; though some observe that all the Hebrew expositors carry it in [illegible] former sense. The word translated dedication, properly signifies, to initiate, or introduce a thing into its use. When it is applied to men, it intends the catechising or instructing them in that which they should follow; so it is used (Proverbs 22:6), Train, &c. When used for other things, it intends the appointing them to their first use, and the service we designed them for; and it seems the Israelites, when they built an house, did solemnly consecrate it to the service of God, engaging that he should be served in it, and it should be kept pure from idolatry and debauchery: though with what ceremonies they did it, or whether with any at all, the Scripture is silent (Deuteronomy 20:5). But likely they did it with prayer, in which they obliged themselves to God, that if he would continue them in their dwellings, he should be faithfully served therein; and if this course were used, instead of riotous, or at best but civil house-warmings, it would savour more of Christianity. We may see an instance of David's dedication of his house, in Psalm 101. Whether this in the Psalm before us, were when he first built it, or after it had been defiled by Absalom's brutishness, is disputed. Others suppose that it intends only a Psalm composed to the tune of the song used in the dedicating of houses: and the rather, because there is not any thing particularly mentioned of his house in the Psalm. However, as to the matter of the Psalm, it seems to be excellently accommodated to David's return to his house, after the rebellion of Absalom was quieted. The Psalm is a Psalm of praise or thanksgiving: in it,

1. David sets himself to bless God for the wonderful deliverance he received of him, to verse 4.

2. He calls upon the saints or people of God to join with him in this work, verse 4, and to help them in it, he gives them an account of the whole case, which consists of four particulars; which he introduces with a general observation to be relied on by all that fear God, verse 5.

1. The ill improvement that he had made of his prosperous state, verse 6, and that was to carnal security; though he still acknowledged God in it, verse 7. David forgot himself; and carnal confidence is usually followed with temptations which are too hard for us: and we may think that he has a tacit respect to the matter of Uriah.

2. The sudden change that befell him on this, Text.

3. What course he took when under such a condition; he sat himself to prayer, to verse 11.

4. The blessed event of it, ver. 11, 12.

The words of our Text then contain the second of these remarks, or the sudden change that befell the Psalmist, when he least suspected it: he was gotten over his troubles, settled in his kingdom with great tranquility; and now he thought his troubles were at an end, and he should spend the rest of his time in ease; and the rather because he maintained the worship of God in his house, and acknowledged God to be the author of his settlement: and on a sudden the scene is altered, and he is again plunged into as deep distress as ever. In the words observe two things:

1. The occasion, or that from which this distress did proceed; you did hide your face. What is intended by it, may be afterwards considered.

2. The effect of it, or the distress itself, I was troubled. The words in the conjugation in which it is here used, signifies a sudden and grievous consternation on the mind, occasioned by some unexpected very great evil that assaults a man, and leaves him without counsel, or power to escape it, and so puts him into a panic fear: and so it very suitably expresses the present case. Hence,