Use. 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 aU 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 shewing himself in love. God saith to the soul, I am thy salvation ; and the soul saith again, Thou art my God. Faith is nothing else but a spmtual echo, returning that voice back again, which God first speaks to the soul. For what acquaint- ance 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
264 THE soul's conflict.
element. Everything desires to live in its own element : fishes in the sea, bii'ds 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, sove- reignty, 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 shews a loving and peculiar I'espect.
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 it- self, 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 ofiers, 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 implied 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 castaways 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. ToUe meum, tolls Deimi. What comfort was it for Adam, when he was shut out of Paradise, to look iipon 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 life-blood of the gospel lies in a special appli- cation 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 biiild 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 mj/ Saviour.'