Lectures Upon Psalm 51, Part 8 · Lecture 127
Lecture CXXVII. On Psalme 51.7. Septem. 1. 1629.
NOw the third and last use that this Doctrine serveth unto,Vse 3. is, (as I said) for the comfort of such of Gods people, as though they feare God unfainedly and are carefull in all their wayes to please him, yet complaine greatly of this, that they cannot feele that the bloud of Christ is by the Spirit of God sprinkled upon their hearts, they cannot attaine unto this sensible assurance of the favour of God in Christ. And though 1 I know well that in this profane and loose age few have need of this use of comfort, because most men are confident enough of their salvation; they are not troubled at all with any doubts or feares his way; and the whole have no need of a Physician, Matth. 9.12. Doctrine of humiliation and terrour were fitter for most of our hearers than Doctrine of comfort. The fat and strong (among Gods sheepe) should be fed with judgement, as the Lord speaketh, Ezek. 34.16. Yea, 2 I know well, that some will be more likely to receive hurt than good by that which you shall now heare. For Christ and the Doctrine of Gods mercy in him, is a stumbling stone and rock of offence to disobedient and wicked men, as the Apostle teacheth us, 1 Pet. 2.8. And 3. though in handling of the meanes whereby true assurance may be obtained, I have spoken much already for the comfort of such persons. Yet have I two reasons why I dare not omit this use of comfort.
First. Because I doubt not but there are some of you that heare me, have present need of it. And if there were but two or three such among you all, I am bound in my ministery to have more respect unto them, then to all the rest. For to such principally are we sent to preach. Hee hath sent me (saith our Saviour, Esa. 61 1, 2. and that which hee that is the great Shepheard of the sheepe said▪ it becommeth us all that are under him t… say likewise) hee hath sent mee (saith he) to bind up the broken hearted, and to comfort all that mourne in Sion.
Secondly. Because though there be many of you that have not present need of it, yet is there not any of Gods people among you, but may have need of this comfort, you know not how soone you may loose the sensible assurance you have of Gods favour in Christ, and have the light of his countenance hidden from you, In which respect I may say to you all of this use of comfort, as the Prophet doth of another matter, Esa. 42 23. Who among you will give eare to this? who will hearken and heare for the …me to com…? As if hee had said; who is there among you all, that hath not just cause to give eare and hearken unto it, if not for the present need you have of it, yet because of the need you may have of it in time to come?
Two things there bee that I have to say for the comfort of such of Gods people as being humbled for their sinnes, and carefull in all their wayes to please God, cannot yet attaine to a sensible assurance of the favour of God in Christ. The bloud of Christ may be sprinkled upon thee, and applyed u…to thee by the spirit of God though thou perceive it not 2. The bloud of Christ is certainely sprinkled upon thee, and applyed unto thee, by the spirit of God, though thou perceive it not, if thou have any measure of true faith in thee.
First. A man may bee in the favour of God, in the state of grace, a justified man before God, and yet want the sensible assurance of his salvacion, and of the favour of God in Christ. For this wee have an evident example in David here. So soone as ever hee had humbly confessed his fou…e si… and repented, he presently obtained pardon of it from God, and consequently hee was justified from it in Gods sight. For so Nathan the Prophet doth (in the name of God) assure him, 2 Sam. 12.13. The Lord also hath put away thy sin, thou shalt not dye. And yet though hee were now reconciled unto God, and in the state of grace, it appeareth plainely by many petitions in this Psalme, and specially by the next words to my text, that hee had not now the comfortable assurance of his reconciliation with God, in his owne heart. It falleth out oft with Gods servants, as it did with the two disciples that were travelling toward Emaus, Luke 24.14, 15. Christ drew neere unto them, and was with them, and that in a most gracious manner, and yet they perceived it not Their eyes were holden (saith the Evangelist) that they should not know him. And as it was with Mary Magdalene, Ioh. …0.14, 15. Christ was with her, and stood by her, and spake to her, and she perceived it not, but sought for him, and wept because she could not find him. Many a good soule have Christ dwelling in their hearts by faith, and yet perceive it not; their eyes are holden so, as they know him not to be with them; they have him already, yet they seeke for him with Mary, and weep because they cannot find him. As in the bodily senses it is one gift and blessing of God to have them, and another to have ability to make use of them, and to exercise the operation of them for our comfort. The bearing eare, and the seeing eye, the Lord hath made even both of them, saith Solomon, Pro. 20.12. Where God giveth the one, he denyeth the other sometimes. Those that were in Pauls company when Christ strucke him down, & spake to him from heaven, had at that time the faculty of hearing, but God suspended the exercise and operation of it; so that though Christ spake many words to Paul in a most audible voice, yet they could not heare them, as you may see, Act. 22.9. And Hagar had her eye-sight well enough when (the water being spent in her bottle and her child ready to perish with thirst) she sate her downe in the wildernesse of Beersheba over against the child, as you may read, Gen. 21.16.19. but God with held from her the use of her sight so at that time, as though there was a wel in the place, and she had (doubtlesse) s…ught about every where for water, yet she could not see it till the Lord (upon her owne, and the childs vehement crying unto him) had opened her eyes, And even so it is in the sanctifying and saving graces of Gods spirit. Having eyes, see yee not? (saith our Saviour to his owne Disciples, Mar. 8.18.) and having eares, heare ye not? Gods owne people oftentimes, though they have eyes, yet see not, though they have eares, yet heare not, though they have faith, yet want the comfortable use and operation of it for a time. It is one grace and mercy of God to have true faith, repentance, love, and the like; and another to know and perceive sensibly in our selves, that we have them. So speaketh the Apostle, 1 Cor. 2.12. We have received the spirit which is of God, that we might know the things that are freely given us of God. He maketh the things that are freely given us of God (under which words, doubtlesse all saving graces▪ which God worketh in us, are comprehended) one thing, one gracious worke of the spirit of God, and the knowing and perceiving that wee have these things freely given us of God, that he maketh another distinct worke & grace of Gods spirit. And where the Lord doth give the one of these graces, he is sometimes pleased to deny the other for a time. At that day (meaning after his ascension into heaven, saith our Saviour to his elect disciples, after Iudas was gone from them, Iohn 14.20.) Ye shall know, that I am in my father, and you in me, and I in you. Christ was already in them, & they in him, as he plainly telleth them, Ioh. 15.5. I am the Vine, ye are the branches. But they knew it not yet, they had no feeling, no comfort of it to speake of. It is therefore evident (you see) that a man may have saving grace in him, and not perceive it himselfe; a man may have true justifying faith in him, and not have the use and operation of it so farre as to worke in him a comfortable assurance of his reconciliation with God. Nay I will say more, a man may bee in the state of grace, and have true justifying faith in him, and yet bee so farre from sensible assurance of it in himselfe, as in his owne sense and feeling hee may seeme to bee assured of the contrary. I will give you three most plaine and pregnant examples for this, and so conclude this first point. Iob was certainly in this case when hee cryed thus unto God. Iob 13.24. Wherefore hidest thou thy face, and holdest mee for thine enemy? And 16.9. Mine enemy sharpeneth his eyes upon mee; Hee saw not Gods loving countenance at all, hee apprehended him as a mortall enemy. And David was in this case when hee cryed unto God, Psal. 22.1. Why hast thou forsaken mee? And He man was in this case when he prayed thus, Psalm. 88.14. Lord, why castest thou off my soule? why hidest thou thy face from mee? Can any man thinke that these men had at these times any sensible assurance in themselves of their owne salvation and of Gods favour, when they did thus complaine? No will you say; neither doth it appeare, that they were in the state of grace in the favour of God, or had any true saith in them, when they did thus complaine. Though these were good men, and did recover themselves afterward, yet when they spake thus, they were fallen from grace, they had lost their faith, or they could never have spoken in this sort. But to this I answer, That it is evident by the Scripture, that they had not lost their faith at these times; though they had lost their assurance, they had not lost their faith, they were not in the state of grace, even then when they spake thus. Iob had true faith in him even at that time as appeareth by his words verse 15. of that very thirtieth chapter, Though he slay me (saith he) yet will I trust in him. And David had true faith in him, even then when he said God had forsaken him, or else he could not have cryed as he did, My God, my God, neither could he have persevered in prayer, day and night, without ceasing as hee did, verse 2. of that 22. Psalme. And Hema… had true faith even then when he complained that God had cast of his soule, or else hee could never have prayed as hee did verse 1. of that 88. Psalme. O God of my salvation, I have cryed day and night before thee.
And this is the first thing (beloved) that I told you I had to say to you for your comfort, though it be a just cause of trouble to thee, that thou wantest the sensible assurance of Gods love. It was so to David, Thou didst hide thy face and I was troubled, saith he, Psalme 30.7. And Psal. 13.1, 2. He complaineth of this as of a great affliction. How long wilt thou hide thy face from mee? How long shall I take counsell in my soule, having sorrow in my heart daily? So long as God hid his face from him, and did not looke cheerefully upon him, his heart was full of sorrow; and so it must needs be with thee, if thy heart be sound. Yet be not overmuch dismayed with it; For thou mayest be deare unto God (as thou hast heard) and highly in his favour, though thou perceive it not, though thou have not the sensible assurance of it in thy selfe.
The second thing that I have to say for thy comfort, is this. That if thou canst in any measure beleeve in Christ, his bloud is certainely sprinkled upon thee, and applyed unto thee by the spirit of God, his favour is assured unto thee, though it bee not sensible unto thee, though thou perceive it not. See both these points made evident unto thee by the Scriptures.
For the first. True faith applieth Christ unto us, and maketh him and all his benefits our owne. Therefore they that beleeve in Christ, are said to have received him as the free gift of God, Iohn. 1.13. And what is more our owne, then that that is freely given us, and wee have received? So Christ is sayd, Ephe, 3.17. to dwell in our hearts by faith, and to have taken full possession of them; if thou hast faith, thou art Christs proper possession; and if thou bee his, he is thine also certainely. Yea, the true beleever is said to have eaten the flesh of Christ, and to have drunke his bloud. Ioh. 6.54. And what is more our owne, what is so neerely applyed unto us, as that which wee eate and drinke? And for the second point. True faith giveth us just title to eternall salvation, and maketh it sure unto us. For so doth our Saviour himselfe with great vehemency protest, Iohn 6 47. Verily, verily, I say unto you, hee that beleeveth on mee, hath everlasting life. So that suppose a man never have in himselfe the sensible assurance of Gods favour all the dayes of his life (though his estate should bee in that respect very uncomfortable) yet beleeving in Christ, hee should bee a most happy man neverthelesse for all that. For hee hath that in him, which is the onelyonly root and foundation of all true comfort and happinesse. Christ and all his merits are his; the kingdome of heaven, and everlasting salvation, is made sure unto him. And that made the Apostle to say, 1 Iohn 5.10. He that beleeveth on the Son of God hath the witnesse in himselfe, he need not go farre to seeke it, hee hath that in himselfe that will witnesse for him, and prove that he is an happy man, the child of God, and heire to the kingdome of heaven.
Object.But it may be some will object and say, Alas, there is small comfort in this point. For how can a man have true faith, that hath in himselfe no comfortable assurance of the pardon of his sins, and of his owne salvation? And what is faith, but a full perswasion and certaine assurance of this?
Answ.To this I answer, That is a dangerous errour to define faith so. This assurance is indeed a sweet fruit, and effect of faith, but it is not faith it selfe; the essence and being of faith, consisteth not in this.
Wherein then consisteth the essence and being of faith,Quest. will you say?
Surely in an obedientiall a…iance and trusting in Christ, and in him alone for the pardon of our sins, and for our eternall salvation. When an humbled sinner feeling his owne misery through sin, can beleeve that in Christ there is help and comfort enough to bee found, and rest, and rely upon him only for mercy with a mind willing to obey him in all things, this man certainly hath true faith, though hee have no assurance. In this the being and essence of true faith doth chiefly consist. This is evident by the termes and phrases, whereby the holy Ghost doth in the Scripture describe and expresse true faith. Sometimes hee calleth it a beleeving on Christ, as Ioh 3.18. sometimes a trusting in Christ, as Ephe. 1.12. sometimes a resting upon God. 2 Chron. 14.11, a relying upon God, 2 Chron. 16.8. sometimes a cleaving and sticking close to him, Act. 11.…3.
Now to make some application of this.Applic. Let me say to every one of you, as the Prophet doth. Esa. 50.10. Who is there among you that feareth the Lord, that obeyeth the voice of his servant, that walketh in darkenesse and hath no light? Let him trust in the name of the Lord, and stay himselfe upon his God. If thou be of the number of them that feare God, and desirest to obey Christ in all things though thou have in thee no light, no comfort) no assurance, or feeling of Gods favour, though thou walke in darkenesse and art ever full of feares, and doubts in thy selfe; yet stay thy selfe upon Christ for all that; and because of Gods word and promise resolve with thy selfe, that thou wilt put thy trust in him. The just shall live by his faith, saith the Prophet Habacuk 2.4. It is not our feeling, but our faith that wee must live by. Take two examples to perswade and encourage thee to this. The one in David, the other in Abraham. What time I am afraid (saith David, Psalme 56.3.4. whensoever I am most disquieted with doubts and feares in my selfe) I will trust in thee. How could he doe so will you say? That hee will tell you in the next words. In God (saith hee) I will praise his word, In God have I put my trust. As if he had said, What cause of feare soever I find in my selfe, yet I thanke God I have the word and promise of God, that hee will bee mercifull to mee, and that I will trust unto. Our other example is in Abraham, recorded by the Apostle, Romanes 4.19, 10.21. Hee beleeved that hee should have a sonne by Sarah, in whose seed himselfe and all the nations of the earth should be blessed, though hee saw and …elt in himselfe great cause to doubt that this could never possibly bee. For his body was now dead (that is the strength and vigour of it was quite gone) and so was Sara…s too. How could hee then beleeve this? Why hee had Gods word and promise for it; and that (though it were contrary to his sense and reason) he gave credit and trusted to. He staggered not at the promise of God through unbeleefe (saith the Apostle) being fully perswaded that what hee had promised, hee was able also to performe. And in thus doing, the Apostle saith, hee gave glory to God. By how much the more matter of doubting, and feare, and despaire, wee feele in our selves, by so much the more glory wee give unto God, when notwithstanding this, wee can give credite unto, and rest upon the word and promise of God.
O but you will say, Abraham was strong in saith, he staggered not through unbeliefe, as the Apostle saith of him there.Object. 1. No marvell though his faith were imputed to him for righteousnesse, though it justified him in Gods sight. What speake you of his example to such a one as I am, that am so weake in faith, and am ever staggering through unbeliefe, can such a faith as mine is, justifie me in Gods sight, and make Christ and all his merits mine?
I answer▪ yes, the weakest faith will do it, if thou can receive Christ, & rest upon him even with the weakest faith, it will serve thy turne. The weake faith of the poore man that came to Christ for his child that was possessed, Mar. 9.24. though he staggered much through unbeleefe which made him cry with teares Lord I beleeve, helpe mine unbeliefe; yet this weake faith of his served his turne, and obtained mercy from Christ. Take heed thou thinke not that it is the strength of thy faith that justifieth thee; no no, It is Christ and his perfect righteousnesse which thy faith receiveth, and resteth upon that doth it. He that hath the feeblest and weakest hand may receive an almes and apply a soveraigne plaister to his wound▪ as well as he that hath the strongest and receive as much good by it too. Thy blessed Saviour that gave that charge concerning such as thou art, Matth. 18.10. Take heed that ye despise not one of these little ones, will not despise or reject thee for the weaknesse of thy faith (which thou mournest for and strivest to amend) but will have tender respect to thee in it. A bruised reed (saith the Evangelist, Mat. 12.20.) shall he not breake, and smoaking slax shall he not quench.
Object. 2This is a comfortable speech indeed will you say for them that can beleeve and trust in Christ though but with a weake faith. But (alas) I find my selfe to be …ou…worthy a wreth, so oppressed many times with the sense of my unworthinesse, that I cannot beleeve, I cannot rest upon Christ, nor hope and look for mercy through him.
Answ.When thou art so, yet lift up thy heart to God, crave helpe of him in this case, beg of him that he would make thee able to go to Christ and to rest upon him. Do as David did, When my heart is overwhelmed (saith he, Psal. 61.2.) lead mee to the rocke that is higher then I. And what was that rocke I pray you? Surely the Lord Iesus (of whom himselfe saith, Matth. 16.18. VponUpon this rock will I build my Church, and the gates of hell shall not prevaile against it.) Was the rock that David desired God to lead him unto; when thy heart is overwhelmed with feares and doubts, and thou canst get no sensible assurance of Gods favour nor comfort in thy selfe, nor hast power to goe unto Christ, pray thou likewise to God with David that he would lead thee to this rocke, that he would make thee able to stay and rest thy selfe upon Christ; and then the gates of hell, all the subtiltie and power of the divell shall never be able to prevaile against thee.
Object. 3.This is all true indeed, If I could pray I were happy; when I find my selfe able to pray then am I safe; but alas my heart is so overwhelmed many times that I cannot pray.
Answ. 1.To this I answer, First, That it may well bee so with thee, for so it hath beene with many a good servant of God. Thus David complained, Psalme 77.4. I am so troubled that I cannot speake. Thus good Hezekiah said of himselfe, Esa. 38.14, Like a cra…e or a swallow so did I chatter, I did mourne as a dove. And the Apostle telleth us, Romanes 8.26. it is thus oft with Gods people in extreame affliction, Wee know not (hee putteth himselfe in the number) what wee should pray for as wee ought. 2.But then I say secondly, When thou findest thy selfe thus unable to pray, yet doe what thou canst, pray as well as thou canst; chatter unto God as Hezekiah did; sigh and grone unto God as the Apostle there saith the faithfull oft doe, they pray with gronings which they cannot utter; and even this will prevaile with God as much as any prayer which with the greatest liberty and freedome of spirit thou ever madest unto him in all thy life. David found it to be so for hee saith, Psalme 77.1. the Lord gave eare unto him, even when he cryed to him in such a troubled manner. And Hezekiah found it to be so, for he saith that after that chattering prayer of his hee found abundance of comfort, Thou hast (saith hee, Esa. 38.17.) in love to my soule delivered it from the pit of corruption, for thou hast cast all my sinnes behind thy backe. And the Apostle giveth us this reason why it must needs be so, Romanes 8.27. Hee that searcheth the hearts (saith hee) knoweth what is the mind of the spirit, because hee maketh intercession for the Saints, acrording to the will of God. As if hee should say, Those prayers that are made with sighs and grones which wee cannot utter, proceed from Gods spirit as well as any other that ever wee made; and the Lord that searcheth the heart knoweth the meaning of his spirit in them, as well as if wee expressed it in the best words and method in the world. And thus have I finished this Doctrine with all the uses that are to be made of it.