Sermons on Psalm 119, Sermons · Sermon 65
SERMON LXV.
PSAL. CXIX. 58.
I Intreated thy Favour with my whole Heart: be mercifull unto me according to thy Word.
IN the former Verse I took notice of two Parts, David's Protestation, Thou art my Portion, and his Resolution, I will keep thy Words. To either of the Branches this Verse may be supposed to have Respect. To the former thus, as a second Evidence, if we make God our Portion, this will necessarily follow, we shall desire his favour above all things else. Our Portion is that Good which we choose, renouncing all things else, therefore when our hearts are set upon it, whom have I in Heaven but Thee? Psal. 73. 25. When you entreat his Favour with your whole heart, that's the Evidence, God is your Portion. Or you may referr it to the latter Clause thus, I said, I will keep thy Words, therefore I intreat thy Favour. We cannot carry on a good purpose without God's Favour, unless He assist us therein. When we are most resolved, we must expect opposition and assaults both from within and without. The Devil will seek all he can to oppose you, and to shake your Resolutions, and your Lusts will rage a new upon a severe restraint. Therefore those that resolve to enter into a strict course, must seek Relief from God's Favour and Mercy, as David here. I intreated thy Favour with my whole Heart. In the Words we have an account of David's Practice upon a Choice and Resolution, he betook himself to Prayer.
Here you have,
1. The Object or Principle thing sought, Gods Favour.
2. The manner, with my whole Heart, with a sincere Affection. He doth not say with his Lips onelyonly, but his Heart, and not with his Heart onelyonly, but with his whole Heart.
3. The summ of his request, or the Fountain of all that he expected from God, be Mercifull to me.
4. The rule or ground of his Expectation, according to thy Word. The meaning is, that God according to his promise would graciously help him.
I. For the first, I intreated thy Favour; or as it is in the Hebrew, I painfully sought thy Face; meaning that he did with importunate and humble suit beg the smile of Gods councountenance: by Face is meant Favour, Prov. 29. 26. Many seek the Rulers Favour, it is, the Rulers face, that he may look chearfully upon them: and I painfully sought, so the Word signifies; it notes such importunity as is necessary for so great a Blessing. The note is this,
Doct. Gods People, those that have made him their Portion, they earnestly, and constantly, above all things, desire his Favour.
1. This God calls for, Psal. 105. 4. Seek the Lord, seek his Face evermore. None have such Communion with God but they need seek more. Psal. 27. 8. Thou saidst seek my Face. Thy Face Lord will I seek. Thou saidst, it is that which God speaks in all his Ordinances, the whole drift of the Word is to press us to get and keep the sense of God's love ever fresh in our Hearts.
2. The Nature of the Saints carries them to it. This is the difference between them and carnal men. Psal. 4. 6, 7. The light of his Countenance is spoken of either, with Allusion to the Sun, whose Light displaid, chears the Plants; or with Allusion to the smiles of a Friend, one good look from God the Children of God preferr above all the World. All earthly things cannot please them so much as a smile from God, nor put such gladness in their Hearts. But more especially do they seek it most painfully.
1. When they have never as yet attained any sense of it, but lye under doubts, fears, and auxious uncertainty, then if God will but look upon them, make out his Love to their Consciences, what a comfort will that be to them! A man may want assurance and have Grace, but he cannot slight assurance and have Grace. He that is without it may be one of Gods Children, but he that doth not look after it, and is satisfied without it, certainly is none of that number. Therefore this is the desire and earnest prayer of all Gods People in common, that God would cause his Face to shine upon them. Psal. 80. 17. Thou that dwellest between the Cherubims, shine forth: that is, that sittest upon the Mercy Seat, O that he would be good to them in Christ, for between the Cherubims there was the Mercy Seat, where God sate, the meaning is, that he would a little dart in Beams of Comfort to their Consciences.
2. They thus painfully intreat the Favour of God when they have lost it by sin; for then they are afflicted with a double evil, want of so great a comfort, and a sense of their own folly. A sense of Gods favour may be with-held, out of meer Soveraignty, yet even then God's Children will be earnest; but when it is withdrawn out of Justice, as a correction for our folly and careless walking, there is greater cause of earnestness, that we may redeem and recover our loss again. Then we are to be more earnest, Turn us again Lord God of Hosts, and cause thine anger towards us to cease, Psal. 80. 7. By their former experience they know the sweetness of God's favour, and by their present loss the bitterness of the want of it. Basil hath a notable Comparison, he saith if an Object be too bright, it must be set at a distance from the Eye that we may see better; so worldly things must be set at a distance from us: therefore God seems to be at a distance, hides his Face, that his People might know by the loss and want of it how to value their Blessings.
How far do they discover their earnestness?
1. In that they seek it above all other things, above Corn, Wine, and Oil. This is not their painful desire to be made great, rich, high, honourable, happy in the World. All the World doth them no good without the favour of God. As all the Stars though they shine together do not dispel the darkness of the Night: so, no Creatures can comfort us sufficiently, when God hides his Face from them, Psal. 30. 1. Thou didst hide thy Face and I was troubled. They cannot finde God as they were wont. As at Funeral Feasts, dear Friends have little comfort, when they miss their old Friend that was wont to bid them welcome at the House: so when God is gone what comfort can they take in their Portion. Many will say why are you pensive and sad, you have a great many Friends, a great Estate? O you doe not know the wound of a gracious Heart, and how little these things are in comparison of the Favour of God.
2. They manifest it in this, their contentedness with Him, though they are kept low and bare in outward things. Psal. 17. 15. As for me I will behold thy Face in Righteousness: I shall be satisfied when I awake with thy likeness. It's enough for them to have the Face of God, though they do not flourish in worldly plenty as others do, when in the exercise of Grace they can finde God propitious, behold his Face in Righteousness. If they have not the Candle they have the Sun. If they goe to God they are welcome upon all occasions. If the World frown upon them, God doth not so, they are beloved of him, and in Favour with him, and that satisfieth them.
What may be the reasons why the Children of God so prize his Favour?
1. The worth of the thing it self, Psal. 63. 3. Thy Favour is better than Life, better than all Comforts, better in its Self, for this is that which we are never weary of. A man may be weary of all outward Comforts: Dayes may come wherein there is no pleasure, Eccl. 12. At that time the soul abhors dainty Food, Job 33. Pleasure, nay Life it self may be a burden, but none ever was weary of the Love of God, that cannot be a burden. This doth not fatiate and cloy us. Again, the Love of God cannot be supplied and recompensed by other things, when a man looseth other things it may be made up in better: If a man be poor in this World, God hath chosen him to be rich in Faith: If afflicted and destitute of outward Provisions, yet they have inward Comforts and Graces, and they will supply and make up this loss: But the loss of Gods Favour cannot be supplied, when that departs from you, and a man looseth the hope he seemeth to have: what a sorry comfort is it having forfeited the Love of God to seek our amends in the Creature. Then this is a more durable than the present life. Other Comforts fail, but the Love of God never fails. This is the Original of all other Comforts, Psal. 30. 7. By thy Favour thou hast made my Mountain to stand strong, and Psal. 44. 3. Their own Arm did not save them, but the light of thy Countenance, because thou hadst a Favour unto them. Sure, it is better to drink of the Fountain, than of the Stream, all is from the Favour of God. In short it is the Vitality, and the cause of Life, and the cause of all Comfort. This is better than Life.
2. They are affected with that which is their true Misery, therefore they most importunately begg the Favour of God. Every man prays according to the sense that he hath, according to that which he counts his Misery. He that hath a sense of no other Calamity but to be poor, scorned, or exposed to contempt, or the absence of the Creature, prays accordingly, sometimes he houls like a dogg in pain, or Beasts that want Food, Hos. 7. 14. But he that hath a deeper sense of his greatest necessities, he is affected with sin which is the cause of all trouble, therefore he must have the Favour of God, and the Grace of God. A godly and a carnal Man differ as a Child and a Man in their Apprehensions about pain and trouble. A Child is sick and would be eased of its present smart and pain, looks to nothing but that; but an understanding Man knows the cause must be taken away: a Child speaks according to the sense and apprehension it hath, take away his aking head, or burning heat; but the understanding Man looks not onelyonly after present ease but health, that the root of the Distemper may be removed. So a worldly Man would have affliction gone, and looks no further, but a godly Man hath a deeper sense, he must have the Favour of God, therefore his heart works painfully within him till this be obtained.
3. They intreat the Favour of God with all their hearts, because their business lies mainly with God. Their work is to walk closely with God, and keep up a strict Communion with him. A carnal Man's business lies with God sometimes, in his Trouble; but when he licks himself whole, and is at ease, he can live without it. But a godly Mans business is always with God, for God is always with him in Trouble, and out of Trouble. Therefore that's a notable Speech, Psal. 91. 9. Because thou hast made the Lord, which is my refuge, even the most High, thy habitation: A Refuge, that's a place of retreat in time of War: A Habitation, there's our residence in time of Peace, when every one sits under his own Vine and Fig-tree. Now a godly Man makes God not onelyonly his Refuge, but his Habitation; therefore it concerns him to prize the Favour of God, and keep in with him, for he is otherwise at an utter loss; therefore he must study to get all clear, if God be angry with him, his business is at a stand, and he cannot walk chearfully with him from whom he expects all.
Use 1. To reprove those that are indifferent whether they enjoy God's Favour, yea or no; so they may enjoy the Creature they are satisfied. Surely God is not these Mens Portion, for their onelyonly care is what they shall eat, how they may be cloathed, how to live well in the World, but were never acquainted with this kind of trouble about God's Favour, Psal. 10. 4. It is said, The Wicked through the pride of his Countenance will not seek after God: God is not in all his thoughts. He never troubles himself how to keep in with God; it never goes to his Heart. He is such an one as can bring to pass whatever he projecteth and desireth, without troubling himself with the Fetters of Religion, and the care of a strict Duty: he can live at large, and yet obtain his Hearts desire, and thinketh them the onelyonly Wise men, fit for his imitation, that can increase in worldly Injoyments without troubling themselves with such niceties as perplex others: he scorneth to trouble himself with Prayer, and the observances which are necessary to waiting upon God. Again, it reproves those that lie stupid and senseless under God's active Displeasure: These are not as gross as the former, but make some profession of respect to God, but, have not yet a tender sense of God's accesses and recesses, his comings and goings; when the Lord hides himself from their Prayers, and doth not give out the wonted influences of his Grace and Comfort, they mind it not, do not with earnestness seek to recover it again. If you did make this your business without interruption, when you have not the smiles of God, the want of this would create Pain.
Use 2. Of Exhortation, To press us if we would have God for our God, then to seek his Favour above all things. Wait with an affectionate earnestness in every Ordinance for some new Discovery, some comfortable intimation of God's Word, Psal. 130. 6. My Soul waiteth for thee, what for outward Deliverances? No, but I wait for the Lord, and in his Word do I hope. Again, in every Enjoyment it is not enough to have the Creature with God's leave, (so can all men have it, 'tis their Portion) but you must have it with God's Love, as a token from God, wrapt up in the Bowels of Christ. God gives many Gifts to wicked Men, but doth not give them his Love. This we should look after, that we may find our Comforts to be sprinkled with Love, that if God deliver you out of any strait, he may love you out of it, Isa. 38. 17.
II. For the manner, I have sought thy Favour, how? with my whole heart. Note
Doct. When we pray for the Favour of God, it must be with our whole heart.
There is this intended in it;
1. The constant Favour and Presence of God, we must pray for it, for without Prayer Faith lies idle, Heb. 4. 16.
2. They that pray for it, their Hearts must be set upon what they pray. It is not enough that our Tongues babble out a cold Form, as many learn to pray as Parots speak by rote, they say, not pray a Prayer, Iames 5. 17. (Elias prayed earnestly) in the Margent, and so in the Original, he prayed in Prayer. A Man may take up words of course, and say things after others, which are not indeed the real desires of his Heart, so they pray as if they prayed not, slightly without any warmth and affection.
3. It is not enough that our Hearts concur, but our whole Hearts must goe along with this Work. Many times we pray but with half a Heart.
1. Partly when Prayer is a fruit of memory and invention, but not the fruit of Conscience. Common Illumination will tell us how Prayer is to be formed according to the Tenor of the Christian Faith; so men may repeat words such as the Understanding judgeth fit, without any answerable touch upon the Heart. This is their Sin who are more carefull about Notions in Prayer than the Affections.
2. A Man prays but with a piece of his Heart, when he prays rather with his Conscience than with his Affections. Will you distinguish this, a dictate of Conscience must be distinguished from a purpose of Heart. Conscience may tell us what is to be done, yet the Heart have no liking to it. Austin saith, when he was a carnal Man he had some kind of Conscience, and pray'd against his Sins, but saith he, I was afraid God would hear me. The Favour of God is necessary, but the Heart many times is not ingaged in the pursuit of it. We oftner pray from our Memories than our Consciences, and oftner from our Consciences than our Affections; the Heart is not put into the Duty.
3. When our Affections are divided to carnal Things, and the comfortable part of spiritual Things. No doubt, there is no man but would have the Favour of God, but it is with a condition that he may live as he does, and be as he is, and so the prevailing part of his Soul bends him to his present course; he regards Iniquity in his Heart, and Sin hath an Interest and lies very near; he would have the Favour of God abtractedly, but when he considers how his Lusts must be parted with, there his Heart is divided.
Use O then look to it that you beg the Lords Favour with all your hearts, God knows the Heart. Rebeckah drest up Iacob so that his Father mistook him: I, but God cannot mistake, his Eye is not dim as Isaac's, he sees the Heart; therefore let your Heart, and whole Heart go out in the pursuit.
Quest. How shall we know when our Hearts are thus throughly bent, if you seek him with all your Hearts?
Answ. Then you will observe how you speed when you look after him, you will see what becomes of your requests. I will hearken what God will speak, saith David, and will pray and look up, as Elijah looked up to see the Cloud a-coming. Again, If we pray with the whole Heart there will be importunate arguings, Desire will take no nay, Psal. 63. 8. My Soul followeth hard after thee. O it will be a painfull, grievous thing to your Souls if you do not speed in your Prayers. Not a slight motion, or cold wish, but such as deeply affects the Heart, and not easily put off and satisfied with other things. Wicked Men would have the Favour of God, but they are easily put out of the humour. Again, then we pray with the whole Heart, when there is such a desire as not to be discouraged, but you venture again, when the Lord seems to put off and give a check to your requests, Isa. 22. 8. The desire of our Soul is to thy Name, and to the remembrance of thee. Still Desires grow hotter and hotter, and when there's a kind of impudence, not to be put off. Again, such as does excite endeavours for the obtaining of God's Love, and a sense of his Favour. It will cost us pain and trouble, when we are hard at work, and will be diligent in this thing. But when you rest in a few cold Prayers, you are never hearty with God. Psal. 27. 4. One thing have I desired, what then? that will I seek after, and use a great deale of diligence to come by it.
III. The Fountain of all that we expect is Mercy. All that seek God's Favour must expect it upon terms of Grace. Be mercifull unto me. We cannot say, pay me what thou owest, or give me for my money! All whom God accepts to his Grace and Favour are unworthy, Isa. 55. 1. Ho, every one that thirsteth, come ye to the waters, and he that hath no money; come ye, buy and eat, come, buy Wine and Milk, without money, and without price. Secondly, They who are received to Favour still need Mercy to pardon Failings, Gal. 5. The best are but Sanctified in part, and have the dregs of Corruption always remaining, and frequently stirring in them.
Use Let us thus deale with God, Hosea 14. 3. Take with you words, and turn to the Lord, say unto him, Take away all iniquity, and receive us graciously. The summe of all our Requests is that God would be mercifull to us.
IV. The Rule and Ground of Confidence is according to thy Word. God's Word is the Rule of our Confidence, for therein is God's stated Course. If we would have Favour from God, and Mercy it must be upon his own Terms. God will accept of us in Christ, if we repent, believe and obey, and seek his Favour diligently: he will not deny those who seek, aske, knock. We would have Mercy, but will not observe God's Directions. We must aske according to God's Will, not without a Promise, nor against a Command. God is made a voluntary Debtor by his Promise. These are notable Props of Faith, when we are incouraged to seek by the Offer, to apply by the Promise. We thrive no more in a comfortable sense of God's Love, because we take not this Course.