Of God, Our God, and of Particular Application
‘Y GOD.
These words imply a special interest that the holy man had in God, as his God, being the ground of all which was said before; both of the duty of trusting, and of praising, and of the salvation that he expected from God. He is my God, therefore be not disquieted, but trust him. He is my God, therefore he will give me matter to praise him, and will be the salvation of my countenance; God hath some special ones in the world, to whom he doth as it were pass over himself, and whose God he is by virtue of a more special covenant; whence we have these excellent expressions, will be your God, and you shall he my people, Jer. xxxi. 33; will be your Father and you shall be my sons and daughters 2 Cor. vi. 18. Since the fall we having lost our communion with God the chief good, our happiness stands in recovering again fellowship with him. For this end we were created, and for this redeemed, and for effecting of this, the word and sacraments are sanctified to us, yea, and for this end God himself, out of the bowels of his compassion, vouchsafed to enter into a gracious covenant with us, founded upon Jesus Christ, and his satisfaction to divine justice; so that by faith we become one with him, and receive him as offered of his Father to be all in all to us.
280 THE soul’s COTiTFLICT.
Hence it is, that Christ hath his name Emanuely God with MS, Not only because he is God and man too, both natures meeting in one person, but because being God in our nature, he hath undertook this office to bring God and us together. The main end of Christ’s coming and suffering was to reconcile, and to gather together in one; and, as Peter expresseth it, to bring man again to God, 1 Pet. iii. 18. Emanuel is the bond of this happy agreement, and appears for ever in heaven to make it good. As the comfort hereof is great, so the foundation of it is sure and everlasting. God will be our God, so long as he is Christ’s God; and because he is Christ’s God John XX. 10. Thus the father of the faithful, and all other holy men before Christ, apprehended God to be their God in the Messias to come. Christ was the ground of their interest. He was yesterday to them as well as to-day to us, Heb. xiii. Hence it is that God is called the portion, Psalm lxxiii. 26, of his people, and they his jewels, Mai. iii. 25; he is their only rock and strong tower, Psalm lxxi., and they his peculiar ones.
Well may we wonder that the great God should stoop so low, to enter into such a covenant of grace and peace, founded upon such a mediator, with such utter enemies, base creatures, sinful dust and ashes as we are. This is the wonderment of angels, a torment of devils, and glory of our nature and persons; and will be matter of admiration, and praising God unto us for all eternity.
As God ofFereth himself to be ours in Christ, (else durst we lay no claim to him) so there must be in us an appropriating grace of faith, to lay hold of this offer. David saith here, My God. But by what
Spirit? by a spirit of faith, which looking to God’s offer, maketh it his own whatsoever it lays hold of. God ofFereth himself in covenant, and faith catcheth hold thereon presently. With a gracious offer of God, there goeth a gracious touch of his spirit to the soul, giving it sight and strength, whereby, being aided by the same spirit, it layeth hold on God showing himself in love. God saith to the soul, / am thy salvation, and the soul saith again. Thou art my God. Faith is nothing else but a spiritual echo, returning that voice hack again, which God first speaks to the soul. For what acquaintance could the soul claim with so glorious a majesty, if he should not first condescend so low, as to speak peace, and whisper secretly to the soul, that he is our loving God and Father, and we his peculiar ones in Christ, that our sins are all pardoned, his justice fully satisfied, and our persons freely accepted in his dear Son?
But to come more particularly to the words, My God. The words are pregnant; in the womb of them, all that is graciously and comfortably good is contained; they are the spring-head of all particular blessings. All particular relations and titles that it pleaseth God to take upon him, have their strength from hence, that God is our God. More cannot be said, and less will not serve the turn. Whatsoever else we have, if we have not God, it will prove but an empty cistern at last; he is our proper element, every thing desires to live in its own element, fishes in the sea, birds in the air: in this they are best preserved.
There is a greater strength in this My God than in any other title, it is more than if he had said, My King, or My Lord’, these are words of sovereignty and wisdom; but this implies not only infinite power, sovereignty, and wisdom, but likewise infinite bounty and provident care; so that when we are said to be God’s people, the meaning is, that we are not only such over whom God hath a power and command, but such as toward whom he shows a loving and peculiar respect.
In the words is implied, 1. A propriety and interest in God. 2. An improvement of the same for the quieting of the soul.
David here lays a particular claim, by a particular faith unto God. The reason is, 1. The virtue of faith is as to lay hold, so to appropriate to itself, and make its own whatever it lays hold on, and it doth no more in this, than God gives it leave by his gracious promises to do.
2. As God offers, so faith receives, but God offers himself in particular to the believing soul by his spirit, therefore our faith must be particular. That which the sacraments seal, is a peculiar interest in Christ. This is that which hath always upheld the saints of God, and that which is ever joined with the life of Christ in us. The life that I live, saith Paul, is by the faith of the son of God, who loved me, and gave himself for me, Gal. ii. 20. The spirit of faith is a spirit of application.
This is imphed in all the articles of our faith; we believe God to be our father, and Christ to be born for us, that he died for us, and rose again for our good, and now sits at the right hand of God making requests for us in particular.
3. This is that which distinguisheth the faith of a true christian from all hypocrites and cast-aways whatsoever. Were it not for this word of possession (mine) the devil might say the Creed to as good purpose as we; he believes there is a God, and a Christ: but that which torments him is this, he can say (my) to never an article of faith.
4. A general apprehension of God’s goodness and mercy may stand with desperation. Take away my from God, and take away God himself in regard of comfort; what comfort was it for Adam, when he was shut out of Paradise, to look upon it after he had lost it? The more excellencies are in God, the more our grief if we have not our part in them: the very hfe-blood of the gospel lies in a special application of particular mercy to ourselves. All relations that God and Christ have taken upon them, imply a necessity of application; what if God be a rock of salvation, if we do not rest upon him? What if he be a foundation, and we do not build on him? What if he offers himself as a husband, if we will not accept of him, what avails it us? How can we rejoice in the salvation of our souls, unless we can in particular say, / rejoice in God my Saviour,
5. Without particular application, we can neither entertain the love of God, nor return love again, by which means we lose all the comfort God intends us in his word, which of purpose was written for our solace and refreshment; take away particular faith, and we let out all the spirits of cheerful and thankful obedience.
This possessive particle (my) hath place in all the golden chain of our salvation. The first spring of all God’s claim to us as his is in his election of us; we were by grace his before we were; those that are his from that eternal love, he gives to Christ; this is hid in the breast of God, till he calls us out of the rest of the world into communion with Christ. In answering of which call, by faith, we become one with Christ, and so one with him. Afterwards in justification we feel God experimentally to be reconciled unto us, whence arises joy and inward peace. And then upon further sanctification God delights in us as his, bearing his own image, and we from a likeness to God delight in him as ours in his Christ, and so this mutual interest betwixt God and us continues until at last God becomes all in all unto us.
But how can a man that is not yet in the state of grace say with any comfort, My God?
Whilst a man regards iniquity in his heart without any remorse or dislike of the same, if he saith My God, his heart will give his tongue the lie, however in an outward profession and opinion of others, he may bear himself as if God were his, upon false grounds. For there can be no more in a conclusion, than it hath from the principle and premises out of which it is drawn. The principle here is, that God is the God of all that trust in him. Now if we can make it good, that we truly trust in God, we may safely conclude of comfort from him; for the more certain clearing of which, try yourselves by the signs of trust delivered.
It is no easy matter to say in truth of heart, My God, the flesh will still labour for supremacy, God should be all in all unto us, but this will not be till these bodies of flesh, together with the body of sin, be laid aside. He that says, God is my God, and doth not yield up himself unto God, raiseth a building without a foundation, layeth a claim without a title, and claimeth a title without an evidence, reckoning upon a bargain, without consent of the party with whom he would contract.
“But if a man shall out of the sight and sense of sin, thirst after mercy in Christ, and call upon God for pardon, then God, who is a God hearing prayer Psalm lxv. 2, and delighteth to be known by the name of merciful, will be ready to close and meet with the desire of such a soul, so far as to give it leave to rely upon him for mercy, and that without presumption, until he further discovers himself graciously unto it; upon sense of which grace the soul may be encouraged to lay a further claim unto God, having further acquaintance with him. Hence are those exhortations so oft in the Prophets, to turn unto the Lord our God, Zac. i. 3, because upon our first resolution to turn unto God, we shall find him always ready to answer those desires, that he stirs up by his own Spirit in us. We are not therefore to stay our turning unto God, till we feel him saying to our hearts, / am thy God; but when he prevents us by his grace, enabling us to desire grace, let us follow the work begun in the strength of what grace we have, and then God will further manifest himself in mercy to us.
Yet God, before we can make any thing towards him, letteth into our hearts some few beams of mercy, thereby drawing us unto him, and reaching us out a hint to lay hold upon.
And as sin causeth a distance betwixt God and us, so the guilt of sin in the conscience, causeth further strangeness, insomuch that we dare not look up to heaven, till God open a little crevice to let in a little light of comfort at least into our souls, whereby we are by little and little drawn nearer to him. But this light at the first is so little, that in regard of the greater sense of sin, and a larger desire of grace, the soul reckons the same as no light at all, in comparison of what it desires and seeks after. Yet the comfort is, that this dawning light will at length clear up to a perfect day.
Thus we see how this claim of God to be our God, is still in growth until full assurance, and that there is a great distance betwixt the first act of faith in cleaving to God, offering himself in Christ to be ours, and between the last fruit of faith the clear and comfortable feeling, that God is our God indeed. We first by faith apply ourselves to God, and then apply God to us, to be ours; the first is the conflicting exercise of faith, the last is the triumph of faith; therefore faith properly is not assurance. And to comfort us the more, the promises are specially made to the act of faith, fuller assurance is the reward of faith.
If God hath not chosen me in Christ to he his, what ground have I to trust in him? I may cast away myself upon a vain confidence.
We have no ground at first to trouble ourselves about God’s election. Secret things belong to God; God’s revealed will is, that all that believe in Christ shall not perish, John iii. 15. It is my duty therefore, knowing this, to believe, by doing whereof, I put that question (whether God be mine or no?) out of all question: for all that believe in Christ are Christ’s, and all that are Christ’s are God’s. It is not my duty to look to God’s secret counsel, but to his open offer, invitation, and command, and thereupon to adventure my soul. And this adventure of faith will bring at length a rich return unto us. In war men will adventure their lives, because they think some will escape, and why not they? In traffic beyond the seas many adventure great estates, because some grow rich by a good return, though many miscarry. The husbandman adventures his seed, though sometime the year proves so bad, that he never sees it more: and shall not we make a spiritual adventure in casting ourselves upon God, when we have so good a warrant as his command, and so good an encouragement as his promise, that he will not fail those that rely on him? God bids us draw near to him, and he will draw near to us. Whilst we in God’s own ways draw near to him, and labour to entertain good thoughts of him, he will delight to show himself favourable unto us. Whilst we are striving against an unbelieving heart, he will come in and help us, and so fresh light will come in. Pretend not thy unworthiness and inability, to keep thee off from God, for this is the way to keep thee so still; if any thing help us, it must be God; and if ever he help us, it must be by casting ourselves upon him: for then he will reach out himself unto us in the promise of mercy to pardon our sin, and in the promise of grace to sanctify our natures. It was a good resolution of the lepers, If we enter into the city, the famine is there, and we shall c?ie, say they; if we sit still, we shall die also: let us therefore fall into the host of Assyrians, if they save us, we shall live; if they kill us, we shall but die. So we should reason: if we sit still under the load of our sin, we shall die; if we put ourselves into the hands of Christ, if he save us, we shall live; if he save us not, we shall but die. Nay, surely he will not suffer us to die. Did ever Christ thrust any back from him, that put themselves upon him? unless it were by that means to draw them the nearer unto him, as we see in the woman of Canaan, His denial was but to increase her importunity. We should therefore do as she did, gather all arguments to help our faith. Suppose I am a dog, saith she, yet I am one of the family, and therefore have right to the crums that fall. So, Lord, I have been a sinner, yet I am thy creature; and not only so, but such a creature as thou hast set over the rest of the works of thy hands; and not only so, but one whom thou hast admitted into thy Church by baptism, whereby thou wouldst bind me to give myself unto thee beforehand; and more than this, thou hast brought me under the means, and therein hast showed thy will concerning my turning towards thee. Thou hast not only offered me conditions of peace, but wooed me by thy ministers to give up myself unto thee, as thine in thy Christ. Therefore I dare not suspect thy good meaning towards me, or question thy intendment, but resolve to take thy counsel, and put myself upon thy mercy. I cannot think, if thou hadst meant to cast me away, and not to own me for thine, thou wouldst ever have kindled these desires in me. But it is not this state I rest in, my purpose is to wait upon thee, until thou dost manifest thyself farther unto me. It is not common favours that will content me, though I be unworthy of these, because I hear of
choice blessings towards thy chosen people, that thou enterest into a peculiar covenant withal, sure mercies, Isa. Iv. 3; and such as accompany salvation. These be the favours I wait for at thy hand. 0 visit me with the salvation of thy chosen, Psalm cvi. 4, 5. O remember me with the favour of thy people, that I may see the good of thy chosen. Whilst the soul is thus exercised, more sweetness falls upon the will and affections, whereby they are drawn still nearer unto God. The soul is in a getting and thriving condition; for God delights to show himself gracious to those that strive to be well persuaded of him, concerning his readiness to show mercy to all that look towards him in Christ. In worldly things, how do we cherish hopes upon little grounds? if there shineth never so little hope of gain or preferment, we make after it: why then should we forsake our own mercy, which God offers to be our own, if we will embrace it, having such certain grounds for our hope to rest on?
It was the pohcy of the servants of Benhadad to watch if any word of comfort fell from the King of Israel, and when he named Benhadad his brother, they catched presently at that, and cheered themselves. Faith hath a catching quality at whatsoever is near to lay hold on. Like the branches of the vine, it windeth about that which is next, and stays itself upon it, spreading further and further still. If nature taught Benhadad’s servants to lay hold upon any word of comfort that fell from the mouth of a cruel king, shall not grace teach God’s children to lie in wait for a token that he will show for good to them? How should we stretch forth the arms o om: faith to him, that stretcheth out his arms ail the day long to a rebellious people? Isa. lxv. 2. God will never shut his bosom against those, that in an humble obedience fly unto him: we cannot conceive too graciously of God. Can we have a fairer offer, than for God in Christ to make over himself unto us? which is more than if he should make over a thousand worlds; therefore our chief care should be first by faith to make this good, and then to make it useful unto us, by living upon it as our chiefest portion, which we shall do; i. By proving God to be our God in particular; 2. By improving of it in all the passages of our lives.