Meditations and Disquisitions Upon the Seven Consolatory Psalms of David, Commentary 2 – Text 3
MEDITATIONS VPONUPON THE XXVII. PSALME OF DAVID.
LIght which makes all things viſible, Verſe 1 was the firſt made, of all viſible things: and whether God did it, for our example or no, I know not: but ever ſince, in immitation of this manner of Gods proceeding; the firſt thing we doe, when wee intend to doe any thing, is to get us Light. Indeed Light, is not onelyonly a directour, but a comforter: and nothing naturally ſtrikes ſo much terrour, as Darkneſſe: for when wee are in the darke, not onelyonly wee are apt to take into our fancies, all frightfull objects, but we know not how to take our ſteps, for feare of walls, and threſholds. It is every ones caſe, to have the Sunne for his light; but it is not every ones happineſſe, to have God for his Light; and alas, if I ſhould truſt to the Sunne for light, I ſhould be left in darkneſſe, every day, at leaſt at night: but God is a Sunne that never ſets: hee is Light himſelfe, hee is Light it ſelfe: and therefore it is good truſting to God for Light: for ſo I ſhall be ſure, neither day nor night, to be left in darkneſſe. O thou great Creatour of Light; Thou Light of all creatures, vouchſafe to ſhine upon me, and to lighten my darkneſſe, that neither any Objects of terrour may make mee to tremble; nor any Threſholds of errour may make mee to ſtumble, but that I may walke ſecurely in the confidence of this; The Lord is my Light: for of what then, of whom now, ſhould I be afraid?
But, is it enough that God bee my Light? what if I my ſelfe be blind? what good then will his Light doe mee? It is true; and therefore David ſtayes not here; but, Deus illuminatio mea; God is my Enlightening too. Hee is both my Light, and my ſight: my Light, by which to ſee; and my ſight, with which to ſee my Light, to make walls, and threſholds viſible; and my ſight, to make me able to avoide them. If it were not for Light, I ſhould be alwayes in the darke; if it were not for ſight, I ſhould bee darke my ſelfe: No illumination without both: and never both, but onelyonly from God. There is one indeed, who hath gotten him a Name, to be called Lucifer; as though it were hee, that brought us Light: when God knowes but for him, we ſhould have had no darkneſſe: yet he pretends to both; both to Light, and to enlightning: but alas, his light is but impoſture; his enlightning, but illuſion: for as he can transforme himſelfe into an Angell of light; ſo he can transforme the light it ſelfe, and make it ſeeme light, when it is indeed darke: and therefore his light can never make Walls and Threſholds to be truly viſible: and as little can his enlightening, make us able to avoide them. For this was tryed in our firſt Parents, who upon his Enlightening, had their eyes opened indeed, but opened to ſee Good and Evill; not to diſtinguiſh good from evill, and therefore could not enable them, cannot us, to avoid the evill. But as they, that follow his light, doe ſtumble and fall at the Threſhold of errour; ſo they that are led by his enlightening, doe run their heads againſt the Walls of impietie; No avoiding of Walls and Threſholds; No ſhunning the ſnares of Sathan, the illuſions of this Lucifer, but onelyonly by ſaying, if truly ſaying; Deus illuminatio mea, God is my enlightening; and then we may ſafely inferre, of what; of whom ſhould I be afraid?
Indeed David might well ſay; Deus illuminatio mea; God is my Enlightening: Seeing God had enlightened him, not onelyonly to ſee, but to be a Seer, which is a Prophet: but what is this to us, who are farre from any ſuch enlightening, to ſee as Prophets? O my ſoule, it is enough for us; that Chriſt is the great Seer, in whoſe Light, wee ſhall ſee light: and though David were of the Jewes, and wee bee of the Gentiles; yet as Chriſt was the glory of his people Iſrael: ſo he is a Light, to lighten the Gentiles: and therefore Deus illuminatio mea, God is my enlightening; as fit for us to ſay, as it was for David.
But doth Gods enlightening ſerve onelyonly for a ſafeguard againſt Walls and Threſholds? Alas! the light of the Sunne, and the enlightening of Nature would ſerve to doe this: and what need we then to ſeeke any other? O my ſoule, there are ſpirituall Walls, and Threſholds, which no Sunne can make us ſee, which Nature her ſelfe is not able to ſee; onelyonly Gods enlightening, hath the influence to doe it. There is a Wall of ſinne, the Partition Wall betweene God and us: the Wall that barres us from having acceſſe to God: and this Wall, the naturall man ſees not, neither can ſee: Illumination onelyonly makes it viſible. There is a Threſhold of pride in the heart of man; a ſwelling of ſelfe-love, that lyes in the way wee are to paſſe, and is a cauſe of ſtumbling if not avoyded: and this Threſhold the naturall man ſees not, neither can ſee; onelyonly Gods illumination makes able to ſee it. And many other Walls and Threſholds there are, which without Illumination can never be ſeene; and not ſeene, can never be avoided; and not avoided, are cauſe of falling into endleſſe perdition. And as Illumination makes us to ſee theſe lights of Terrour, ſo it makes us to ſee alſo ſights of Comfort; It makes us ſee Death lye dead before us, and ſwallowed up in Victory; It makes us ſee the powers of Hell aſtoniſhed, as not able to endure the luſtre of this Light: It makes us ſee the doores of Heaven open, into which by vertue of this Light wee have meanes to enter: It makes us ſee him that is inviſible, God himſelfe that is our enlightening, in whoſe Preſence, is the fulneſſe of Joy for evermore; and of whom then, of what now ſhould I be afraid?
Theſe indeed bee comfortable ſights, but what comfort for me to ſee them, if I bee not ſure I ſhall enjoy them? and how can I be any more ſure to enjoy them, then the Angells that fell? For they had Illumination, in a greater meaſure then I can hope to have it; and yet for all their Illumination, they ſtumbled at the Threſhold of Pride: and ranne their heads againſt the Wall of ſinne, and utterly loſt; Alas have loſt for ever, all benefit, of all theſe comfortable ſights. All this is true, and therefore David ſtayes not here neither; but Deus illuminatio mea, & ſalus mea; God is my enlightening, and my ſalvation too, and this hee was not to the Angels that fell: hee left them at Illumination, never conducted them to ſalvation; for if hee had done this, their Illumination had never beene turned into darkneſſe; either they had not ſtumbled at all. or at leaſt not ſo ſtumbled, as to fall. If God were onelyonly my illumination, I ſhould by that light goe to Video meliora probo que , but ſhould preſently follow it with Deteriora ſequor: but when he is my ſalvation too; this makes me breake off at Deteriora ſequor: and where God was heard to ſay; Perditio tua ex te O Iſrael, Thy deſtruction is from thy ſelfe, O Iſrael: Now to heare him ſay, Ego autem ſalus tua, but I am thy ſalvation. If my illumination reflected upon my ſelfe, to make me ſeeme bright in my owne eyes, as though I had ſomething which I had not received, then indeed I ſhould bee in the caſe of the Angels that fell; for ſo did they: but now that my illumination reflects upon God: and makes me ſee all goodneſſe to be originally in him, none in my ſelfe, but what he is pleaſed to impart, or impute unto me; Now Illumination becomes a ſtep to ſalvation, and as they are free indeed whom the Spirit frees; ſo they are ſafe indeed, whom God ſaves; and of what then, of whom now, ſhould I be afraid?
But though God be my ſalvation: yet this perhaps may be onelyonly in the life to come, and if it be no more but ſo, I may doe ill enough in this preſent life, for all his ſalvation in the next; and have I not cauſe then to bee afraid? To free thee therefore of this ſcruple; David ſtayes not here neither; but, God is my ſalvation, and the ſtrength of my life too; Not onelyonly of my life to come, which will be ſtrong of it ſelfe, but of my preſent life, which hath no ſtrength but in him. Or rather ſeeing godlineſſe hath the promiſe of both lifes, both of this life, and the life to come, the firſt ſhall be firſt ſerved; and then if God be the ſtrength of my preſent life, there ſhall be in it no preſent weakneſſe: and if no weakneſſe, there need bee no feare; and of what then; of whom now, ſhould I be afraid?
But though Gods ſtrength be ſufficient to defend me, if I had no enemies: Or if I were to fight but a ſingle combat, yet can it be ſufficient to preſerve me, when an Army of enemies aſſaults me at once? and can I chooſe but feare, when I know my ſelfe unable to reſiſt? O my ſoule, take heed thou be not in the number of thoſe, to whom it was ſaid; What feare yee, O yee of little faith? For what can an Army doe, againſt the arme of God? What can all Might do, againſt him that is Almightie? Have my enemies any ſtrength, but what they have from God? And can they have any ſtrength from him, againſt me, when hee employes his ſtrength againſt them for me? No my ſoule; though an hoſt encampe againſt mee; though warre bee made upon mee; yet as long as God is the ſtrength of my life, it is neither their multitude, nor their malice that can hurt mee; but rather their very malice is the meanes, their multitude cannot hurt me, for Malice hinders Illumination, and makes them, they cannot ſee their way; that when they came upon mee, and thought they had me ſure enough; even then I was ſure enough from their having: For hee that is the ſtrength of my life, had layd a block in their way, which for want of Illumination, they ſaw not, at which they ſtumbled, and fell.
But yet, it is a grievous thing to have Caniballs for ones enemies, and ſuch my enemies ſeeme to be: They ſeeke not more to deſtroy mee, then devoure mee: They came upon mee to eat up my fleſh, as if I had beene their ſhambles; It is not enough they could kill mee, but they could find in their hearts to eat me: They are not ſatisfied with procuring my death, if they bee not themſelves actours in it: It is not enough for them to have my bloud, unleſſe their owne hands be imbrued in it: Indeed there is no ſuch daintie diſh to a malicious ſtomack, as the fleſh of an enemy; it goes downe without chewing, and they ſwallow it up whole like Cormorants. But though Malice have a ravenous ſtomack, yet ſhe hath but ſlow diſgeſtion; though her teeth be ſharpe, yet her feet are lame, at leaſt apt to ſtumble, and this made well for David, for when his enemies came upon him, to eate up his fleſh, becauſe they came upon the feet of malice, they ſtumbled and fell. A man may ſtumble, and yet not fall, but to ſtumble, and fall withall, is the proper ſtumbling of the wicked, and eſpecially of the maliciouſly wicked: and ſuch, it ſeemes was the ſtumbling of Davids enemies, becauſe his enemies were ſuch; and ſuch I doubt not ſhall bee the ſtumbling of my enemies, becauſe mine are ſuch: and of what then, of whom now, ſhould I be afraid?
But to the end I may have ſome exerciſe for my illumination, that it ſtand not idle; and may have ſome teſtimonie for my ſalvation, that it grow not doubtfull; There is one Verſe 4 thing I have deſired of the Lord, and that I will ſeeke after; that I may dwell in the houſe of the Lord, all the dayes of my life, to behold the beautie of the Lord: and to enquire in his holy Temple. This beholding of Gods beauty, will be a continuall exerciſe for my Illumination; and this enquiring in Gods holy Temple, will give me aſſurance of my ſalvation.
It were very hard, if David making but one requeſt to God, that God ſhould deny him? for hath he not bidden us to aske, and wee ſhould have? and could David aske leſſe, then to aske but one thing? No my ſoule: God denied it not to David, nor will deny it to thee, nor to any other that ſhall aske it in Faith: and ſpecially if hee aske it to ſo good an end as David doth here; to behold the beauty of the Lord, and to enquire in his holy Temple.
But ſeeing David would make but one requeſt to God, why would he not make a greater? for alas, what a poore requeſt is this, to deſire to dwell in Gods houſe? and what to doe? but onelyonly to ſee? and to ſee what? but onelyonly a Beautie, a fading thing, at moſt but to enquire; and what is enquiring? but onelyonly to heare newes; a vaine fancie; and what cauſe in any of theſe why David ſhould make it his requeſt to God? But marke, O my ſoule, what goes with it; Take altogether; to behold the beauty of the Lord, and to enquire in his holy Temple: And now tell mee, if there be, tell me if there can be any greater requeſt to be made? any greater cauſe to be earneſt about it? For though worldly beauty be a fading thing, yet the Beauty of the Lord ſhall continue, when the world it ſelfe ſhall fade away; and though enquiring after newes be a vaine fancie, yet to enquire in Gods Temple, is the way to learne, there is no new thing under the Sunne; and there it was that Solomon learned, that all is vanitie. Indeed this one thing that David deſires, is in effect, that Unum neceſſarium that Chriſt ſpeakes of in the Goſpell; which Mary made choyce of there, as David doth here; and I may ſay, it is that pretious Jewell, which the rich Merchant ſold all he had to buy, and had his bargaine commended by Chriſt himſelfe. O how happy were wee, if we could bound our deſires within the compaſſe of things neceſſerie: for all our miſerie growes from this, that our deſires have no certaine dwelling, but wander and range about from one object to another, like vagabonds from place to place; and no helpe there will be for it, till our deſire arrive at that which is the beſt: for as long as there is any better to be had, the Deſire will never leave deſiring; and where is that beſt to be had, but in him onelyonly, that is onelyonly good: in him indeed that is the onelyonly good: and ſeeing there can be no happineſſe till the Deſire be ſettled; and the Deſire will never be ſettled, till wee come at God; therefore no meanes ſo likely to make us happy, as to dwell in Gods houſe; for there wee are ſure we ſhall be with him; and once with him, never have deſire to any thing beſides him.
There are other houſes, which in worldly conſiderations, and to worldly mindes, may ſeeme as convenient, and perhaps be more profitable to dwell in, then this houſe of God: but that which makes me ſo deſirous to dwell here, rather then any where elſe, is partly for the proſpect, that I may behold the beauty of the Lord; and partly for inſtruction, that I may enquire in his holy Temple. For there is not ſuch a Proſpect againe in the world as this; Not on the Mount, where Chriſt was ſhewed all the Kingdomes of the earth, and the glory of them: Nor ſuch another place for inſtruction as here; Not all the Schooles of Philoſophers; Not all the Oracles of the Heathen, in any degree to be compared with it.
And what then is this beauty of God, which David is ſo deſirous to behold? what this houſe of God, in which he deſires to dwell? There is a beauty of God in his creatures, moſt glorious indeed, and moſt worthy of beholding: but yet this needs no dwelling in Gods houſe to ſee it; wee may ſee it as well, dwelling any where elſe; but there is a beauty of God in himſelfe, a beauty which if once we ſee, wee ſhall never be willing to take our eyes off; a beauty which the more wee ſee, the more we ſhall ſee cauſe to deſire to ſee it; a Beauty, which without ſpeciall illumination, neither the eyes of men are able to behold; nor the tongues of Angels to expreſſe; and this Beauty is no where to be ſeene, but in Gods houſe; and not there neither, but by dwelling in it: It is not for every one that comes in as a ſtranger, to ſee this Beauty, they muſt be dwellers in it; continuall, and conſtant frequenters of it, or they are never like to be admitted to behold it. There is indeed, in all the creatures of God, in ſome more eminently, a certaine tincture of this Beauty, and is perhaps that which deceives us in the eſtimating of our happineſſe; becauſe wee take tincture for ſubſtance, and fixe our ſelves upon that which is made but onelyonly for a paſſage. For tinctures though they pleaſe for a time, yet they ſoone weare out and decay: no ſolidneſſe, nor durableneſſe, but in the ſubſtance it ſelfe, and no ſubſtance of beauty, but onelyonly in God: and therefore the trueſt happineſſe, indeed all true happineſſe, in onelyonly the beholding of this Beauty. And if any man doubt of this, becauſe ſeeing, is but the ſatiſfaction of one ſenſe; and happineſſe gives ſatiſfaction at leaſt to all the ſenſes: Let him then heare, what David in another place ſayes; Videte & guſtate, quam ſuavis eſt Dominus: See, and taſte, how ſweet the Lord is: For in this Seeing, not onelyonly the Taſting, but all the ſenſes are united, at leaſt the pleaſures of all the ſenſes are compriſed: and the rather, if wee conſider that Beholding hath a preheminence above Seeing: for where ſeeing may bee in Tranſitu onelyonly; Beholding implyes a permanencie, and a fixing our eyes upon it; and ſuch is the Seeing, that is the Eſſentiall ſenſe of happineſſe.
And what then is this houſe of God, in which David deſires to dwell? hath God any other houſe then Heaven? and would David dwell in Heaven, whilſt hee is dwelling upon Earth? will nothing ſerve his turne, but to aske God for impoſſibilities? Indeed Heaven is Gods Throne, but Heaven and Earth both, are full of the Majeſtie of his glory: and therefore God hath a Houſe on earth too; a Houſe dedicate to the honour of his Name; and David juſtly makes his Prayer for this Houſe, becauſe indeed it is the houſe of Prayer, and no Rent payd for dwelling in it, but onelyonly Prayer: O then make me able, O God, to pay thee this Rent, and I ſhall never doubt of continuing thy tenant in this Houſe, to behold thy Beautie, and to inquire in thy holy Temple.
But why ſhould David make it a ſuite to God, to dwell in his Houſe, ſeeing God leaves the doores open, that every one may come and dwell in it that will? O my ſoule, it is not ſimply to dwell in it, but ſo to dwell in it, that he may ſee Gods beauty; and this cannot bee ſeene without illumination; and no illumination, but of Gods donation. For indeed this dwelling, is a ſpirituall living, a donative onelyonly in Gods gift: and juſtly therefore David makes it his ſuite, to have his Induction, but an Induction onelyonly while wee live here; no perfect poſſeſſion till another life: but hee that ſeekes not his induction here; muſt never looke for poſſeſſion hereafter.
As to behold the beauty of God, is one great benefit of dwelling in Gods houſe; ſo it is another no leſſe to inquire in his holy Temple: as that beholding, gives a ſatisfaction to our eyes; ſo this inquirie to our mindes. When David ſaw the proſperitie of the wicked; hee was ſo amazed, that hee knew not what to make of it, till he entred into Gods holy Temple, and inquired: and there he preſently learned, what Gods meaning is in it, and why hee ſuffers it to be ſo. What knowledge ſo neceſſary, as the knowledge of ſinne? yet Saint Paul confeſſeth hee had not knowne what ſinne is, but for the Law: and where is the Law to bee learned, but enquiring in Gods holy Temple? and indeed if there bee any ſcruple of conſcience, if any doubtfulneſſe of mind, if any difficulty of queſtion concerning either God or our ſelves; either the life preſent, or the life to come, by enquiring in Gods holy Temple, it is preſently cleered, and reſolved: for there are the Oracles kept, which ſerve to inſtruct, to teach, to reprove, that the man of God may be perfect in every good worke.
And amongſt all the great myſteries which are learned by enquiring in Gods holy Temple; this is one of ſpeciall comfort to me, that Verſe 5 when I am in trouble, if his houſe that I dwell in, be not ſufficient to defend me; he will hide me in his owne Pavillion: in the ſecret of his Tabernacle will hee hide mee; hee will ſet mee upon a rock: that one way or other, he will bee ſure; and I may be ſure, he will ſet mee in ſafetie,
But how can God hide me in his Pavillion, which lyes open to all men; and where every man may enter, and find me? He will then rather then faile, hide me in the ſecret of his Tabernacle; which is ſhut againſt all men, and where none enters but himſelfe. But yet his Tabernacle may be burnt with fire; may bee blowne up with powder; blowne downe with winde: and what ſafetie then, in the ſecret of his Tabernacle? Hee will then, if that faile, ſet me upon a Rocke, and a Rocke is ſubject to none of theſe, that ſo at leaſt, neither fire, nor ſword, nor tempeſt of wind, may prevaile againſt me. Or is it, that being once admitted to dwell in Gods houſe; I ſhall have, not onelyonly the protection of a ſervant; for his Tegere, is Protegere; but the advancement alſo of a Favorite to be ſet upon a Rocke: for this, as it is a ſafetie, is no leſſe an honour. Or is it, that leſt mine enemies ſhould thinke it were done for feare of them, that he hydes me; he will ſet me upon a Rocke, as it were in defyance: and though ſome may be ſo bold to enter the ſecret of his Tabernacle; yet none will bee ſo deſperate, to venture upon a Rock, againſt which, all they can doe, is but to daſh themſelves in peeces, and to haſten their owne ruine.
And now, O my ſoule, how canſt thou doubt of thy being in ſafetie, having the three great fortreſſes of God for thy defence: his generall providence, which is his Pavillion: then, his ſpeciall MercieMercy, which is the ſecret of his Tabernacle: then, the Mediation of Chriſt, who is the Rocke; upon which, when thou art ſet, neither the raging of the Sea, nor the bluſtering of the wind, need to affright thee; for though they roare againſt thee, yet they cannot hurt thee; and of whom then, of what now ſhould I be afraid?
For being ſet upon this Rock; My head ſhall Verſe 6 bee lifted up above mine enemies round about mee: Though my feet may be in the water, yet my head ſhall be above water; I ſhall be in no danger, though perhaps in ſome trouble; and in no trouble neither, but ſuch as while my head is lifted up, I may freely laugh at, and deſpiſe; and the rather, for that though my enemies be ſo many, as to be round about me; yet they are ſo meane, as to be all below mee; not meane in themſelves, but meane through him, that hath lifted up my head above them. If mine enemies were but low, it were no great matter to be higher then they: but to have my head lifted up above them, who carry their heads ſo high, as to thinke none their equalls; this muſt needs be, as well to me a cauſe of joy; as in thee, O God, an effect of power. In thy lifting up my head, I regard not ſo much the honour, as the relation to my enemies; for whether it be lifted up little, or much, it is all one to mee, ſo long as it bee above my enemies, their pitch is my proportion: for the marke of my ayme, is not ſuperiority, but ſecuritie; not to ſhine in other mens eyes, but not to have mine owne put out.
There may be many cauſes of joy to a man in trouble, but none ſo great as this, to have his head lifted up above his enemies: for though to take revenge of an enemy, bee the delight onelyonly of a cruell nature; yet to be able to take revenge, is a joy to the mildeſt nature, but yet a joy that muſt bee made a ſacrifice, not to grow inſolent, and proud upon it; but as to receive the power with humilitie, ſo to uſe it with mildneſſe, and moſt of all, to aſcribe the glory, to whom it belongs.
There was a time, O God, when thou didſt lift up mine enemies heads above me; and even then I offered thee a ſacrifice too; but it was a ſorrowfull ſacrifice, a ſacrifice of ſorrow; but when thou ſhalt lift up my head above mine enemies, I will then offer thee a joyfull ſacrifice, a ſacrifice of joy: and it ſhall not bee a ſilent joy, as though I ſought to ſmother it, by which no glory would come unto thee; but it ſhall be a ſinging joy, and the ſong ſhall bee of thy praiſes, as ſhewing me to joy more, in thy lifting me up; then in my being lift up; more for thy glory, then for my owne advancement, but ſing I ſhall for both; I ſhall ſing, to expreſſe my joy, and I ſhall ſing to extoll thy Praiſes.
But why is David ſo ſuddenly turned from ſinging to crying, that hee ſhould fall ſo preſently to ſay; Heare mee, O Lord, when I cry with my voyce? Is it, that hee findes God, not well pleaſed with his ſinging; and therefore meanes to try, what hee can doe with crying? Or is it, that he thinkes himſelfe better at expreſſing ſorrow then joy, and therefore hopes his crying may be heard, though his ſinging bee not? Or is it indeed, that ſinging, and crying both, are little enough to make a ſacrifice to God? Alas! they are both of them too little, to make an acceptable ſacrifice, without Gods mercy: and therefore David truſts not to them alone, but is glad to joyne Gods mercy with them; Have mercy alſo upon mee, O God, and anſwer mee. It is a great mercy in God to heare us, but a greater mercy to anſwer us; and therefore to require his anſwer, requires a more ſpeciall invocation of his mercy; and the rather, in hope to have a mercifull anſwer: for alas, if he ſhould anſwer, and not in mercy, ſuch an anſwer would be worſe then ſilence.
But how can I doubt of Gods anſwering me, when I ſpeake to him; who have my ſelfe anſwered him, when hee ſpake to mee? For when thou ſaydſt; Seeke yee my face; my heart Verſe 8 ſaid unto thee; Thy face Lord, I will ſeeke: and for my heart to ſay it, is more then for my voyce to cry it: for no crying of the voyce, makes ſo loude a ſound in the eares of God; as the ſaying of the heart; that to uſe the termes properly, I might rather ſay; I cry it with my heart, and but ſay it with my voyce.
But is this all the anſwer I ſhall have from God, that I ſhould ſeeke his face? Alas! O Lord, thy great Favourite Moſes, could never obtaine more then to ſee thy Back-parts, and how then can I hope to ſee thy face? and if I cannot hope to ſee it, why wouldſt thou have me ſpend time to ſeeke it? But is it not all one, in the phraſe of the Law, to ſeeke Gods face; as in the phraſe of the Goſpell, to ſeeke Gods kingdome? and therefore as God ſaith here; ſeeke yee my face: ſo Chriſt ſaith there; ſeeke Gods kingdome: at leaſt if they be not both one; they are both ſought one way; both ſought by following Gods Commandements, for his Commandements, if wee follow them well, will both bring us to his kingdome, and to ſee his face.
Or is it not perhaps in a plaine literall ſence, that to ſeeke Gods face, is in our Prayers, and Meditations, to ſettle, and fixe the eyes of our mindes wholly upon God; and as it were, to looke him in the face: wherein, oh what infinite oddes there is betweene the Angels and us, for magnifying of God: for they behold his Face, and can ſee it viſibly, where all that we can doe towards it, is onelyonly by the ſtrength of imagination, which God knowes is but weake; very weake in us, weake in it ſelfe, and weaker for want of intention; but if we could ſee his Face as the Angels doe; O my ſoule, we ſhould ſee in it, not onelyonly infinite cauſes for magnifying his Name; but infinite ſweetneſſe for pleaſing our owne ſenſes. For if the beauty of a carnall face, be ſo admirable, ſo pleaſing, as that no earthly thing may bee compared to it; what extaſie of admiration! what tranſcendencie of pleaſure muſt needes be in the beautie of a ſpirituall Face! and ſpecially that face, in which the fulneſſe of all Beauty reſideth bodily! And have I not cauſe then to ſeeke this Face? O mercifull God, grant me ſo to ſeeke it, that I may find it: for though this be not the place for finding it, yet this is the place for ſeeking it: and hee that ſeekes it not here; he that ſeekes it not now, is never like to find it in another place, never like to find it hereafter.
But why am I ſo haſtie, to promiſe God to ſeeke his Face, as though it were in my owne power to ſeeke it at my pleaſure? Alas! how can I chooſe but promiſe it, when God requires it; and how can I thinke, when hee requires it, but that hee will enable me; at leaſt, not hinder me to performe it? and yet I promiſe not performance, but Will: and Will I ſuppoſe I may ſafely promiſe, ſeeing Will is preſent with me, and can never be abſent from mee.
But when I ſeeke thy face, vouchſafe, O Verſe 9 God, not to hide thy face from mee: for to what purpoſe ſhould I ſeek it, if I cannot find it? and what hope of finding it, if thou be bent to hide it? Alas! O Lord, to bid me ſeeke it, and then goe preſently and hide it from me; what were this but to mock me, as the Jewes mocked Chriſt; blindfold him, and ſtrike him; and then bid him tell, who ſtrooke him? and indeed how ſhould I ſeeke it, if I have not light to ſeeke it by? and what light to ſeeke it by? and what light to ſeeke it by, but the light of thy Countenance? and what light of thy Countenance, if thou hide away thy face? To bid me to ſeeke thy Face, and then to hide thy Face from me, were a kind of deriſion; and I hope, O God, thou wilt not uſe me ſo unkindly; ſet me about a worke ſcarce poſſible to bee done, and then take from mee all poſſible meanes of doing it? Alas! O Lord, all the encouragement I have to ſeeke it, is the hope I have thou wilt not hide it: O therefore, Hide not thy face from mee, O God: for if thou hide thy Face from me, what can I thinke, but that thou art angry? and if indeed thou be angry, yet uſe me at leaſt as a ſervant; Put mee not away in thine anger: for though I have committed many heynous faults againſt thee, yet may I not repent, and amend them all, if thou but pleaſe, not to bee ſo haſtie with mee? what though my ſinnes have made thee angry, wilt thou therefore preſently turne me away? will no leſſe puniſhment, ſerve to appeaſe thy diſpleaſure, but to turne me preſently out of ſervice? mayſt thou not in ſo doing, doe that in anger, which thou wilt have cauſe perhaps to be ſorry for afterwards? wilt thou not leave thy ſelfe unprovided of ſervants to waite upon thee? For where are any ſuch ſervants to be found, that ſome time or other, will not give thee cauſe to bee angry? If thou entertaine Starres to ſerve thee; is there not impuritie in the Starres? If entertaine Angels to ſerve thee; Didſt thou not find folly in the Angels? Haſt thou not promiſed to conſider man, that he is but duſt; and ſhall anger make thee to forget that Promiſe? Hath not MercieMercy the higheſt ſeat in thine Arke; and ſhall anger be able to put her from her ſeate? Thou haſt beene my helper heretofore, and why didſt thou helpe me, but becauſe I needed thy aſſiſtance? and may I not with thy aſſiſtance now returne from my evill way; if thou be pleaſed not to be ſo haſtie to turne me away? By thy helping me then, thou didſt expreſſe thy loving me then; and why then ſhould I feare, thou wilt now forſake mee? for whom thou loveſt, thou loveſt to the end; Not to the end, and then ends; but to the end, that ſhall never end. Shall the Heathen have cauſe, have colour of cauſe, to upbraid thee with inconſtancie; that whom thou helpeſt at one time, thou forſakeſt at another? Or canſt thou turne mee away in anger; and then helpe mee in mercy, when thou haſt done? Canſt thou ſo ſoone change from Mercy to Anger; and from Anger againe to MercieMercy; that we ſhould never know in what temper to find thee? No my ſoule, farre be it from thee to have ſuch thoughts: but the truth is, Gods wayes are not diſcerned, not diſcernable by us, they are paſt our finding out: We know nothing at any time, what it is he doth; leſſe, why; and leaſt of all, how hee doth it: Both the ſubſtance, and the circumſtance of all his actions, is to us an Abyſſus; we know nothing of all his wayes but this, that all his wayes are Mercy, and Truth; nothing of his condition, but this, that in him, there is no change, nor ſhadow of change.
Verſe 10 It is indeed the nature of all living creatures, though never ſo tender of their young ones; yet when they are growne to a ripeneſſe of age and ſtrength, to turne them off, to ſhift for themſelves; and even a Father and a Mother, as tender as they are, have yet ſomewhat of this common nature in them, for while their children are young, they leade them by the hand; but when they are growne up, they leave them to their owne legges; and if they chance to fall, let them riſe as they can: but God, even then takes his children up, for hee knowes of what they are made; hee knowes their ſtrength muſt as well be ſupported, as their weakneſſe be aſſiſted; hee knowes they muſt as well be taken up, when they fall, as be held up when they ſtand; and therefore though the tenderneſſe of a Father be great, of a Mother perhaps greater; yet no compariſon to be made with the tenderneſſe of God. And ſeeing God is never without tenderneſſe, why ſhould I be ever without hope? and not hope as well to be delivered from trouble; as others to be preſerved in ſafety? O my ſoule, much rather: for ſeeing all things in this world are ſubject to change, is not that hope more like to ſucceed, which hopes for a change, then that which hopes for a continuance?
But ſeeing the way of thy tenderneſſe, is Verſe 11 paſt our finding out; O therefore, Doe thou, O God, teach mee thy way, and leade mee in a plaine path, becauſe of mine enemies. Teach mee thy way, how it can ſtand with tenderneſſe to thy children, to ſuffer them to be afflicted, when thou ſuffereſt the wicked to live in proſperitie? To make Martyrs of thy ſervants, when the wicked flouriſh, and live at eaſe? How it can ſtand with thy tenderneſſe, to take away thy ſervants, in the midſt of their dayes; often-times in the beginning, when thou ſuffereſt the wicked of the world, to runne out the full races of long lives? Why thou leadeſt the godly in paths of temptations, when thou leadeſt the wicked in paths of ſecuritie? But if theſe wayes of thine, be too hard for me to learne; or if thy pleaſure bee not to reveale them as yet; at leaſt, O God, Leade me in a plaine path, becauſe of mine enemies: If it were not for mine enemies, I would never make this ſuite unto thee; but would leave it to thee, to leade me in what paths thou pleaſeſt: but having the eyes of ſo many enemies upon me; if thou ſhouldſt leade me now, in a rugged path, where I might chance to ſtumble, or fall; would not my enemies triumph at it, as at a victory? for they marke ever ſtep I take, to watch what advantage they can find againſt me; and if they ſhould find me tripping never ſo little, I were ſure to be made the Anvile of their malice, to be beaten upon, without either pitty or compaſſion. But how great ſoever their malice be; I know they can doe nothing without leave; Thou onelyonly, O God, haſt an abſolute power over me; My enemies, none, but by thy permiſſion: and I hope, thou wilt retaine thy power in thine owne hands; at leaſt, not make my enemies, thy deligates. To thy will I willingly Verſe 12 ſubmit my ſelfe: but Deliver mee not over, to the will of my enemies: for thy will, when moſt ſevere, is yet with compaſſion; but their will, when moſt gentle, is alwayes with cruelty: And I ſpeake not this upon a bare ſuſpition; but I have evident proofes for what I ſay; For, falfe witneſſes are riſen up againſt mee; and ſuch as breath out crueltie. I deſired indeed to bee led in a plaine path; to the end I might walke upright, both before God and men; that ſo I might give my enemies no cauſe of offence; doe nothing whereof I might bee juſtly accuſed: but alas, what good hath my integritie done me? for ſo great is my enemies malice againſt me; that when they cannot charge mee truly, they accuſe me falſely: and becauſe they would not be ſeene in it themſelves, they ſuborne witneſſes: and becauſe one witneſſe would not be ſufficient, Many; and leſt their witneſſes ſhould be apt to relent; they have gotten ſuch, as breath out crueltie; ſuch as make crueltie their living, and trade I may ſay, in no wares but cruell. Though I have a thouſand witneſſes of my innocencie; my owne conſcience; yet theſe witneſſes will not bee heard in the Courts of the world: Alas no, I know one, an innocent indeed, who had greater witneſſes then theſe, the witneſſes of his pious and wonderfull, and wonderfull pious workes; yet neither would theſe be taken for witneſſes of his innocencie; but in the Courts of the world, hee was condemned as guiltie.
O my ſoule, I had utterly fainted under this burden, if it had not beene for one thing; If I Verſe 13 had not beleeved to ſee the goodneſſe of the Lord, in the land of the living. The onelyonly hope of this, hath kept me from fainting: and how could it chooſe? being a Cordiall made up of three ſoveraigne Ingredients; a hope to ſee; and to ſee the goodneſs of God; and the goodneſs of God in the land of the living: three ſuch Ingredients, that he muſt be one of a very faint heart, whom ſuch a Cordiall will not keepe from fainting.
But what ingredient of comfort, is a hope to ſee? for doe I not ſee now, as well as I am like to doe hereafter? were not our firſt Parents eyes opened in Paradiſe; and can wee hope to ſee better, then they ſaw there? and doe not our eyes ſtand as open as theirs ſtill? O my ſoule, the opening of their eyes then, hath made us ſee the worſe ever ſince: wee ſee now, but as in a Glaſſe, rather appearances of things, then things themſelves; we ſee nothing now but colours, and colours are deceitfull, and no truſting to them: the light I hope for, is to ſee, as I am ſeene; a ſight not ſubject to either dimneſſe, or dazeling: a ſight that diſcerneth not onelyonly colours, but ſubſtances; and is not the hope of ſuch a ſight, a comfortable Ingredient to keepe from fainting?
But yet what good is it, to ſee goodneſſe? for we ſee many good things, which yet wee are never the better for ſeeing: But is it not true here, Videte & guſtate? for ſuch our ſeeing ſhall be: Vidchimus & guſtavimus; our ſeeing ſhall be a taſting; our taſting, an enjoying; and enjoying is not properly of any thing, but in which there is joy; and where there is joy, muſt there not needs be comfort?
But yet what more goodneſſe of God can wee hope to ſee hereafter, then now? for can there bee a greater goodneſſe of God to bee ſeene then this, that hee makes the Sunne to ſhine, the raine to fall, upon both juſt and unjuſt? Wee ſee indeed now a great goodneſſe of God: but wee ſee it mingled with much badneſſe of men; and may I not ſay with ſome badneſſe of his too? for is there any evill in the Citie, and God hath not done it? but the goodneſſe of God which I hope to ſee, is a goodneſſe like to garbled ſpice, without any mixture at all of refuſe ſtuffe amongſt it: a goodneſſe not mingled with either evill of men, or evill to men; but pure and Impermixt as God himſelfe is. The goodneſſe of God which we ſee now, is a goodneſſe in effects; but there is a goodneſſe in God, which is as the cauſe: Not as having goodneſſe, but as being goodneſſe: Not onelyonly as imparting it ſelfe to us, but as communicating it ſelfe with us; and this goodneſſe wee ſhall then ſee, though now we cannot. Have Philoſophers conceived, that if vertue could be ſeene with the eyes, Mirabiles excitaret amores ſui; It would ſtirre up in us a wonderfull love; and will not the goodneſſe of God, when ſeene with our eyes, ſtirre up in our hearts, a wonderfull joy? and is not the hope of ſuch a joy a ſtrong Cordiall to keepe from fainting?
But why in the land of the living? for is not the world in which wee now live, the land of the living? Are there not, in the water, living fiſhes? in the Ayre, living Birds? On the Earth, living Trees, living Beaſts, living Men? and what can be thought of, more then theſe, to make a Land of the living? Alas! what Land of the living is this, in which there are more dead then living; more under ground, then are above it: where the earth is fuller of graves then houſes; where life lyes trembling under the hand of Death, and where Death hath power to tyrannize over life? No my ſoule, there onelyonly is the Land of the living, where there are none but the living; where there is a Church not Militant, but Triumphant, a Church indeed, but no Churchyard, becauſe none dead, nor none that can dye: where life is not paſſive; nor Death active: where Life ſits crowned; and where Death is ſwallowed up in victorie. And now make up a Compound of theſe Ingredients: Take firſt, a Hope of ſeeing, which is enjoying: then the goodneſſe of God, not a qualitie, but a ſubſtance: then the Land of the living, where there is no dying: and now ſay, if ſuch a Cordial muſt not needs be ſtrong, of neceſſitie be effectuall, to keepe from fainting? O therefore my ſoule, bee ſure to provide thee good ſtore of this Cordiall, that if at any time thou be oppreſſed, with either multitude, or malice; if at any time falſe witneſſes bee riſen up againſt thee; if enemies at any time come upon thee, to eat up thy fleſh; thou maiſt have this Cordiall in a readineſſe, and be able to ſay; Doe the worſt you can, I feare you not; for I beleeve to ſee the goodneſſe of God in the Land of the living. This not onelyonly will keepe thee from fainting, but wil fill thy ſpirits, with extaſie of joy: for it is grounded upon a principle of comfort, delivered by Saint Paul; The afflictions of this life, are not worthy of the glory that ſhall be revealed: And what is this glory, but to ſee the goodneſſe of God? and where to be revealed, but in the Land of the living?
But all this yet, is but the hope of a Cordiall; at moſt, but a Cordiall of hope: but when will the Cordiall it ſelfe, that is hoped for, bee had? May I not ſtay ſo long waiting for it, that I may be weary with waiting, and faint with wearineſſe? and then the Cordiall will come too late? No my ſoule, Waite on the Verſe 14 Lord; be of good courage, and he ſhall give thee ſtrength: for as none is ſo worthy to be waited on, as God; ſo nothing is ſo worthy to be waited for, as this Cordiall: and never feare wearineſſe by long waiting for it, ſo long as thou waiteſt upon God for it: for, God that gives power to the Cordiall, to keepe thee from fainting, will give power to thy waiting, to keepe it from wearineſſe. OnelyOnly bee ſure to have a good heart, and God will not faile to ſupply it with ſpirits: Doe thou but onelyonly bring wood to the Sacrifice, and God will ſend fire from Heaven to kindle it.
But how happens it, that David ſhould give ſo good counſell to others, and yet follow it ſo ill himſelfe? for hee confeſſeth of himſelfe in another place; that hee is dejected, and bowed downe; and can it ſtand with courage, to be dejected? But is it not, that to be dejected, is a Paſſive infirmitie, to be couragious, an Active vertue; and there is no contradiction, to bee Paſſively weake, and Actively ſtrong, both at once. Or is it not indeed rather, that when he confeſſeth himſele to be dejected, hee lookes upon his ſinne; and ſinne will deject any, that hath but eyes, and is able to ſee it; but when he counſells to be couragious, hee lookes upon God; and God is ready to give ſtrength to any, that hath but a heart, and is able to take it. As therefore I ſaid before, ſo I ſay againe; Waite on the Lord: which can never be too much taught, becauſe never enough be learned; never be too much ſaid, becauſe never be enough done.
THE THIRTIETH PSALME OF DAVID.
1 I Will extoll thee, O Lord; for thou haſt lifted me up, and haſt not made my foes to rejoyce over me.
2 O Lord, my God, I cryed unto thee; and thou haſt healed mee.
3 O Lord, thou haſt brought up my ſoule from the grave; thou hast kept mee alive, that I ſhould not goe downe to the pit.
4 Sing unto the Lord, all yee Saints of his; and give thankes at the remembrance of his holineſſe.
5 For his anger endureth but a moment; weeping may endure for a night; but joy commeth in the morning.
6 And in my proſperity I ſaid, I ſhall never be moved.
7 Lord by thy favour thou haſt made my mountaine to ſtand ſtrong; Thou didſt hide thy face, and I was troubled.
8 I cryed unto thee, O Lord; and unto the Lord, I made ſupplication.
9 What profit is there in my bloud, when I goe downe into the pit? ſhall the duſt praiſe thee? ſhall it declare thy truth?
10 Heare, O Lord; have mercy upon mee; Lord be thou my helper.
11 Thou haſt turned for mee, my mourning into dauncing: Thou haſt put off my ſack-cloath, and girded mee with gladneſſe.
12 To the end that my glory may ſing praiſe to thee, and not be ſilent; O Lord, my God, I will give thankes unto thee for ever.