Sermon 65
Psalm 119:58. I entreated your favor with my whole heart: be merciful to me according to your Word.
In the former verse I took notice of two parts, David's protestation, You are my portion, and his resolution, I will keep your 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 favor 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 you? (Psalm 73:25). When you entreat his favor with your whole heart, that's the evidence, God is your portion. Or you may refer it to the latter clause thus, I said, I will keep your words, therefore I entreat your favor. We cannot carry on a good purpose without God's favor, unless He assist us in it. 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 anew upon a severe restraint. Therefore those that resolve to enter into a strict course, must seek relief from God's favor and mercy, as David here. I entreated your favor 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, God's favor. 2. The manner, with my whole heart, with a sincere affection. He does not say with his lips only, but his heart, and not with his heart only, but with his whole heart. 3. The sum of his request, or the fountain of all that he expected from God, be merciful to me. 4. The rule or ground of his expectation, according to your Word. The meaning is, that God according to his promise would graciously help him.
1. For the first, I entreated your favor; or as it is in the Hebrew, I painfully sought your face; meaning that he did with importunate and humble suit beg the smile of God's countenance: by face is meant favor, (Proverbs 29:26). Many seek the ruler's favor, it is, the ruler's face, that he may look cheerfully 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,
Doctrine. God's people, those that have made him their portion, they earnestly, and constantly, above all things, desire his favor.
1. This God calls for, (Psalm 105:4). Seek the Lord, seek his face evermore. None have such communion with God but they need seek more. (Psalm 27:8). You said seek my face. Your face, Lord, will I seek. You said, 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. (Psalm 4:6-7). The light of his countenance is spoken of either, with allusion to the sun, whose light displayed, cheers the plants; or with allusion to the smiles of a friend, one good look from God the children of God prefer 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 lie under doubts, fears, and anxious 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 God's children, but he that does 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 God's people in common, that God would cause his face to shine upon them. (Psalm 80:17). You who dwell between the Cherubim, shine forth: that is, that sit upon the mercy seat, O that he would be good to them in Christ, for between the Cherubim there was the mercy seat, where God sat, the meaning is, that he would a little dart in beams of comfort to their consciences.
2. They thus painfully entreat the favor 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 God's favor may be withheld, out of mere sovereignty, 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 your anger toward us to cease, (Psalm 80:7). By their former experience they know the sweetness of God's favor, and by their present loss the bitterness of the want of it. Basil has a notable comparison, he says 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, honorable, happy in the world. All the world does them no good without the favor 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, (Psalm 30:1). You hid your face and I was troubled. They cannot find God as they used to. As at funeral feasts, dear friends have little comfort, when they miss their old friend that used 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 do not know the wound of a gracious heart, and how little these things are in comparison of the favor of God.
2. They manifest it in this, their contentedness with Him, though they are kept low and bare in outward things. Psalm 17:15. As for me I will behold your face in righteousness: I shall be satisfied when I awake with your 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 find God propitious, behold his face in righteousness. If they have not the candle they have the sun. If they go to God they are welcome upon all occasions. If the world frowns upon them, God does not so, they are beloved of him, and in favor with him, and that satisfies them.
What may be the reasons why the children of God so prize his favor?
1. The worth of the thing itself, Psalm 63:3. Your favor is better than life, better than all comforts, better in itself, for this is that which we are never weary of. A man may be weary of all outward comforts: days may come wherein there is no pleasure (Ecclesiastes 12). At that time the soul abhors dainty food (Job 33). Pleasure, indeed life itself may be a burden, but none ever was weary of the love of God, that cannot be a burden. This does not satiate and cloy us. Again, the love of God cannot be supplied and recompensed by other things, when a man loses other things it may be made up in better: if a man be poor in this world, God has 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 God's favor cannot be supplied, when that departs from you, and a man loses the hope he seems to have: what a sorry comfort is it having forfeited the love of God to seek our amends in the creature. Then this is more durable than the present life. Other comforts fail, but the love of God never fails. This is the original of all other comforts, Psalm 30:7. By your favor you have made my mountain to stand strong, and Psalm 44:3. Their own arm did not save them, but the light of your countenance, because you had a favor to them. Sure, it is better to drink of the fountain, than of the stream, all is from the favor 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 beg the favor of God. Every man prays according to the sense that he has, according to that which he counts his misery. He that has 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 howls like a dog in pain, or beasts that want food (Hosea 7:14). But he that has a deeper sense of his greatest necessities, he is affected with sin which is the cause of all trouble, therefore he must have the favor 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 has, take away his aching head, or burning heat; but the understanding man looks not only 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 has a deeper sense, he must have the favor of God, therefore his heart works painfully within him till this be obtained.
3. They entreat the favor 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 man's business is always with God, for God is always with him in trouble, and out of trouble. Therefore that's a notable speech, Psalm 91:9. Because you have made the Lord, which is my refuge, even the most High, your 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 only his refuge, but his habitation; therefore it concerns him to prize the favor 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 cheerfully with him from whom he expects all.
Use 1. To reprove those that are indifferent whether they enjoy God's favor, yes or no; so they may enjoy the creature they are satisfied. Surely God is not these men's portion, for their only care is what they shall eat, how they may be clothed, how to live well in the world, but were never acquainted with this kind of trouble about God's favor, Psalm 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 a one as can bring to pass whatever he projects and desires, without troubling himself with the fetters of religion, and the care of a strict duty: he can live at large, and yet obtain his heart's desire, and thinks them the only wise men, fit for his imitation, that can increase in worldly enjoyments without troubling themselves with such niceties as perplex others: he scorns 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 does not give out the usual 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 favor above all things. Wait with an affectionate earnestness in every ordinance for some new discovery, some comfortable intimation of God's Word (Psalm 130:6): My soul waits for you — 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, it's their portion) but you must have it with God's love, as a token from God, wrapped up in the bowels of Christ. God gives many gifts to wicked men, but does 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 (Isaiah 38:17).
2. For the manner, I have sought your favor, how? With my whole heart. Note:
Doctrine. When we pray for the favor of God, it must be with our whole heart.
There is this intended in it; 1. The constant favor and presence of God, we must pray for it, for without prayer faith lies idle (Hebrews 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 parrots speak by rote, they say, not pray a prayer (James 5:17) — in the margin, 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 go 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 judges fit, without any answerable touch upon the heart. This is their sin who are more careful 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 says, when he was a carnal man he had some kind of conscience, and prayed against his sins, but says he, I was afraid God would hear me. The favor of God is necessary, but the heart many times is not engaged in the pursuit of it. We more often pray from our memories than our consciences, and more often 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 favor 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 has an interest and lies very near; he would have the favor of God abstractedly, 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 Lord's favor with all your hearts, God knows the heart. Rebekah dressed up Jacob so that his father mistook him: indeed, 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.
Question. How shall we know when our hearts are thus thoroughly bent, if you seek him with all your hearts?
Answer. 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, says David, and will pray and look up, as Elijah looked up to see the cloud coming. Again, if we pray with the whole heart there will be importunate arguings, desire will take no nay (Psalm 63:8): My soul follows hard after you. O it will be a painful, 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 favor of God, but they are easily put out of the humor. 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 (Isaiah 22:8): The desire of our soul is to your name, and to the remembrance of you. Still desires grow hotter and hotter, and when there's a kind of impudence, not to be put off. Again, such as does excite endeavors for the obtaining of God's love, and a sense of his favor. 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. (Psalm 27:4) One thing have I desired, what then? That will I seek after, and use a great deal of diligence to come by it.
3. The fountain of all that we expect is mercy. All that seek God's favor must expect it upon terms of grace. Be merciful to me. We cannot say, pay me what you owe, or give me for my money! All whom God accepts to his grace and favor are unworthy (Isaiah 55:1): Ho, every one that thirsts, come to the waters, and he that has no money; come, buy and eat, come, buy wine and milk, without money, and without price. Secondly, they who are received to favor still need mercy to pardon failings (Galatians 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 deal with God (Hosea 14:3): Take with you words, and turn to the Lord, say to him, Take away all iniquity, and receive us graciously. The sum of all our requests is that God would be merciful to us.
4. The rule and ground of confidence is according to your Word. God's Word is the rule of our confidence, for in it is God's stated course. If we would have favor 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 favor diligently: he will not deny those who seek, ask, knock. We would have mercy, but will not observe God's directions. We must ask 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 encouraged 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.
