Lectures Upon Psalm 51, Part 2 · Lecture 27
Lecture XXVII. On Psalme 51.1, 2. May 30. 1626.
THe fourth, and last thing that I am to say to these poore servants of God that are afflicted in Conscience, is; That the objections they make against themselves, and the reasons whereby they use to conclude against themselves, that they have just cause to be thus heavy, and uncomfortable are weake, and insufficient to inferre any such thing upon.
The first,Object. 1. and chiefe objection, they make against themselves, is this. Alas I cannot be assured of the favour of God, or that I have any part in Christ, or in his speciall mercy, but am rather perswaded God hath rejected me, and maketh no other reckoning of me then of an enemy, and a castaway, and how can I then be comfortable, and cheerefull? Now my answer unto this so dangerous an objection shall consist of two parts. For I will shew you 1 how they that are in this case must stay and comfort themselves while they continue in this tentation, that they may not faint, and sinke under it, and 2 how, and by what meanes they may recover themselves out of it, and get the victory over it.
For the first,Answ. 1. There be five considerations that are of great force to support Gods poore servants, that are in this case.
First, Thou must consider that thou hast no cause to give credit unto this perswasion. For it is but a tentation of Satan, as thou maist know by this, because it is so directly opposite to the Word of God. The spirit of God saith, 1 Tim. 1.15. that this is a true saying, and by all meanes worthy to be received, that Christ Iesus came into the world to save sinners. That (above all others) such as thou art, that are heavy laden are invited by Christ to come to him, and promiseth that he will give them rest, Mat. 11.28. That this is Gods commandement that wee should beleeve on the name of his son, 1 Ioh. 3.23. That Gods mercy belongeth to them that feare him, throughout all generations, Luk. 1.50. And what spirit then must that needs be, that would perswade thee, that thou hast no part in Christ, nor in the mercy of God? Certainely it must needs be the spirit of Satan who is called our adversary foreign, 1 Pet. 5.8. an enemy, and a slanderer, a lyer and the father of lies, …oh 8 44. And wilt thou beleeve him. 2. But thou sayst thine owne heart perswadeth thee so. I answer, thy estate is not to be judged of as thou speakest, and thinkest of thy selfe. For as there is that maketh himselfe rich, Pro. 13.7. (full of peace, and joy from assurance of his salvation, and of Gods favour to him) that hath nothing (not one jot of true peace, and joy, no favour at all with God; so) there is that maketh himselfe poore (perswadeth himselfe to be in a most wretched estate) and hath great riches is highly in Gods favour, and hath great store of saving grace. It is not therefore safe for a man to judge of his owne estate according to the perswasion he hath of himselfe, specially for a Christian that is in this tentation, that is in the case of spirituall desertion, to judge of his estate towards God according to the perswasion he hath of himselfe. As in time past, there was much infidelity, malice, covetousnesse in thee and yet thou didst not thinke so nor couldst be induced to beleeve it; so there may be now much grace in thee, and yet in this astonishment of thy soule thou canst not see it to be so. Thy estate is not to be judged of, according to that that thou speakest and thinkest of thy selfe being in this case. For thou art now sicke, and sicke of such a disease as deadneth, and distempereth thine understanding, Matth. 9.12. Have yee not knowne many that in burning feavers, and such like diseases have had such thoughts, and speaches as in their health they would have abhorred? And of such a one, we are apt to say, alas it is not he but his disease that maketh him speake, and think so; and so shouldst thou say of thy selfe now, as Asaph did being in this very case, Psal. 77.10. I said this is mine infirmity. God forbid, he should judge of thee as thou dost of thy selfe, in this case. No, no, he knoweth thee better then thou knowest thy selfe. When my spirit was overwhelmed within me (saith David▪ Ps. 14….3) then thou knewest my path. 3. Oh, but thou wilt say; Is it possible I should be in Gods favour, and in the estate of grace, and not perceive it my selfe, feele no comfort in it? I answer; yes, this is possible enough, Davids sin was forgiven (& conseqvently) he was in the favour of God so soon as ever he repented, and Nathan in the name of God assureth him of so much. 2. Sam. 12.13. The Lord hath put away thy sin, and yet he perceived it not, nor felt the comfort of it of a good while after, as appeareth by this Psalme, specially ver. 8. Make me to heare joy and gladnes, and ver. 12. Restore to me the joy of thy salvation. As our Saviour after his resurrection appeared to Mary Magdalen, was with her, and spake to her, and yet shee sought for him▪ and wept because shee could not find him, inso much as Christ sayd to her, Woman, why weepest th…? Hee was with her, and spake to her, and shee knew it not. Iohn 20.14, 15. So to the two Disciples that went to Emaus, Christ appeared, was with them, and talked with them, and yet they were sad, and full of heavinesse, Luke 24.15, 16. Why? Hee drew neere to them in a most gracious manner, and went with them, and yet they knew it not; for so saith the text. Their eyes were holden that they should not know him. And even so it may bee with thee. It is one mercy to have our sinnes pardoned, to bee received into Gods favour, and to have saving grace bestowed upon us, and another mercy, to have the knowledge of this, to perceive, and feele wee are in this case. The former sundry of Gods servants, have received, and yet have spent sundry yeares in Gods service, before they could attaine unto the latter. At that day (saith our Saviour, meaning after his ascension, Ioh. …4.10.) ye shall know, that I am in my father, and you in me, and I in you. Christ was already in them, and they in him, but they knew it not yet, they had no feeling nor comfort of it to speake of. A man may be you see in Gods favour, though he perceive it not himselfe, we may not judge our owne estate by our feeling. Nay, this is the praise, and commendation of faith in Gods account when we can beleeve, and rest upon his word and promise, even when we have no sense nor feeling of his favour, when he seemeth to frowne upon us, to hide and turne away his face from us And that which our Saviour saith of sight, may be said of all sense and feeling also, Ioh. 20.29. Thomas because thou hast seene, thou hast beleeved: blessed are they that have not seene, and yet have beleeved. And this is the first consideration, that may stay and comfort a poore soule that is in this estate.
Secondly, thou must consider, that this hath bin the case of many Gods dearest servants, the Lord hath for a time hid his face from them, they have beene deprived of all feeling of his favour. Iob was in this case, Iob 13.24. Wherfore hidest thou thy face, and holdest me for thine enemy? And Heman was Psalme 88.14. Lord why castest thou off my soule, and hidest thy face from mee? And Asaph was Psalme 77.3. I remembred God, and was troubled, I meditated, and my spirit was overwhelmed. And David complaineth, Psal. 109.22. His heart was wounded within him, hee had a wounded spirit. And Paul, 2 Cor. 7.5. that he had not onelyonly fightings without, but terrours within. And the Blessed Virgins soule was pierced through, as with a sword, Luke 2.35. But what speake I of particular members of Gods Church, that were in this case? The whole Church, the whole mysticall body of Christ, is brought in by Solomon, in his Song of songs, complaining that shee was in this case, Canticles 5.6. Her beloved had withdrawne himselfe, and was gone from her, shee sought him, but could not finde him, she called upon him, but hee gave her no answer. Esay 49.14. Zion said, the Lord hath forsaken mee, my God hath forgotten mee. And Lament. 3.18 the whole Church complaineth, my hope is perished from the Lord. Yea, what speake I either of particular members, or of the whole body of the Church of God? our blessed Saviour himselfe, who never committed sinne, neither was guile found in his mouth, as the Apostle speaketh, 1 Pet. 2.22. even he in the dayes of his flesh, had experience of this tentation, and was deprived for a time of the sense of Gods favour, when he cryed out in bitternesse of his soule, Matth. 27.46. My God, my God, why hast thou forsaken me? This second consideration hath great force to sustaine the heart of any poore servant of God, that is thus troubled. And so it is spoken of, 1 Pet. 5.8, 9. Your adversary the devill, as a roaring Lyon, walketh about, seeking whom he may devoure, whom resist stedfast in the faith, knowing that the same afflictions are accomplished in your brethren that are in the world. As if hee should say, Let him roare, and shew his malice, and rage against any of you never so much, your case is no worse for this, then other of Gods servants hath bin, and therefore faint not, yeeld not to him, but resist him manfully. For from hence thou mayst thus inferre, and reason with thine owne heart. 1. That a man may be deare unto God, and highly in his favour, and yet be for a time deprived of the sense of it. For so was Iob certainly, and David, and Paul, and the Blessed Virgin, and our blessed Saviour. And say therefore to thine owne soule, as Psalme 73.15. If I should judge otherwise, behold, I should offend against the generation of thy children. 2. That no child of God should thinke it strange, if they fall into this affliction, nor hope to be exempted quite from it, but looke, and prepare for it. Beloved (saith the Apostle, 1 Peter 4 12.) thinke it not strange, concerning the fiery tryall, as though some strange thing had happened unto you. Nay a man should reason thus with his owne soule rather, if I should alwayes remaine like these confident fooles, that never had any doubtings, nor feares, which I see all the best of Gods servants, yea, the whole mysticall body of Christ, yea, Christ my Saviour himselfe were so much subject unto; what should I thinke of my selfe? If I should bee without this chastisement alway, whereof all are partakers, then were I a bastard, and no son, as the Apostle speaketh, Hebr. 12.8.
The third consideration that may stay us, and keepe us from sinking, and being overcome of this tentation, is this; That as in all other afflictions, Esa. 45.7. so in this especially, the Lord hath a speciall hand, it is the Lords doing. It is he that hideth his face from thee, that with-holdeth from thee the feeling of his favour, and thy spirituall comfort, Ps. 30.7. Thou didst hide thy face, and I was troubled. This consideration is forcible to quiet the heart that hath grace in any affliction, and to keep us from murmuring, and till we can humbly acknowledge this soveraignty of the Lord, and stoupe unto it, our heart can never find rest in any, specially not in this inward affliction, till we can say with Ely, 1 Sam. 3.18. It is the Lord, let him do what seemeth him good, Why dost thou strive against him? (saith Elihu to Iob, 33.13.) for he giveth not account of any of his matters. God is not bound to give thee a reason of his proceeding, why hee dealeth thus with thee, rather then with such, and such; but thou art bound to submit thy selfe to his will, because hee can doe thee no wrong, and may doe with his owne what pleaseth him. Who hath enjoyned him his way? (saith Elihu, Iob 36.23.) or who can say, thou hast wrought iniquity? thou hast done wrong. If therefore the Lord should bee pleased all the dayes of our life, to hide from any of us the light of his countenance, (though this were indeed a most heavy affliction) nay if hee should indeed (not in our feeling only) cast us away for ever, yet doth it become us to beare it patiently, and not to murmure against him for it, but to put on Davids resolution, and to say as hee doth, 2 Samuel 15.26. If he doe thus say, I have no delight in thee; behold, here am I, let him doe to me as seemeth good to him.
Fourthly. Thou must consider that the Lord in hiding his face from thee, in with-holding for a time the comforter from thee, intendeth to doe thee good by this meanes. He chastiseth us for our profit, saith the Apostle, Heb. 12.10. And of thy infirmity I may say, as our Saviour did of Lazarus his disease, Ioh. 11.4. This sicknesse is not unto death. But even as thou seest the wise, and carefull Physitian maketh his patient by some vomits, and potions much more sick, in his own apprehension then he was before, and the surgeon lanceth, and maketh deep wounds, of purpose to cure him of the mortall disease, and sore he seeth him in danger of; So doth thy heavenly Physician, and Surgeon deale with thee, he maketh thy heart sicke, and woundeth thee thus of purpose that he may save thy soule, and work a perfect cure upon it, and make it more sound, and healthfull then ever it was before.
Sundry are the benefits that God procureth to his children by this kind of affliction; six of them I will shew you, which may serve for so many reasons why he doth deale thus with them.
First, by this meanes he correcteth them, and maketh them to repent for their drowsinesse, and carnall security. Christ doth not use to withdraw himselfe from his people but when they grow drowsy, and sleepy, and neglect their watch. This you shall see, Cant. 3.1. & 5.2, 3.
Secondly, he giveth them these thornes in their flesh, these messengers of Satan to buffet them, that by humbling them thus, he may prevent, and keepe them from sin that he seeth them in danger to fall into; and thus did he deale with the Apostle, 2 Cor. 12.7.
Thirdly, by this meanes the Lord prepareth his people for comfort, and maketh them more capable of it; and none have ever attained to that abundance of spirituall comfort, as those that have most deeply tasted of this cup of spirituall affliction. As the sufferings of Christ abound in us, (saith the Apostle, 2 Cor. 1.5) so our consolations also abound in Christ. For the Lord our God delighteth for to work by contraries. As in the worke of creation he caused light to shine out of darknesse as the Apostle speaketh, 2 Cor. 4.6. and in the worke of redemption by Christs death he brought us to life, by his extreame shame, and ignominy he bringeth us to glory, by his stripes he healeth us, as the Prophet speaketh, Esa. 53.5. and in that miracle that Christ wrought by anointing the blind mans eyes with clay, he restored him to sight, Ioh. 9.6. So in the work of grace, he useth to bring his servants by hell to heaven, by doubting to faith, by much inward anguish and terror to abundance of peace, and consolation in Christ. By what meanes did the Lord bring Mr. Bradford, Mr. Glover, and sundry other of the blessed Martyrs to that strength of faith, & inward comfort, as even quenched the violence of the fire as the Apostle speaketh, Heb. 11.34? (for though the Apostles words be there happily to be understood literally, yet may the phrase be fitly applyed to this also) surely they were men that had bin much exercised with inward affliction of mind, as we may read in their story. And how did the Lord make Iacob so strong in faith, that whereas before he was afraid of his brother Esau as he complaineth in his prayer to God, Gen. 32.11. I feare him lest he will come, and smite me, and the mother with the children; now he became bold as a lion, and met him without feare, going on to meet him before the rest, Gen. 33.3. Nay he was so full of confidence, and comfort in God, that he gloried, and boasted he had seene God face to face, and therefore called the name of the place Penuel the face of God, Gen. 32.30. Surely before he came to this comfort, God had wrestled with him as an enemy, Gen. 32.24. and made him (out of the sense he had of Gods displeasure) to pray, and weep bitterly he wept, and made supplication to him, saith the Prophet, Hos. 12.4. And few there be that ever came to see God face to face, to behold the light of his countenance cleerely, and manifestly as Iacob did, with whom God hath not beene wont to wrestle sometimes as he did with Iacob.