Evangelical Sacrifices, Text 4 – Title page 5
The Successefull SEEKER.
PSAL. 27. 8.
When thou saidst, seeke yee my face; my Heart said unto thee, thy face Lord will I seeke
IN the former Verse, David begins a prayer to God, Heare oh Lord, have mercy upon me, and answer mee. This Verse is a ground of that prayer, Seeke yee my face, saith GOD; the heart answers againe, Thy face Lord will I seeke; therefore I am incouraged to pray to thee: In the words are contained,
GODS Command, and Davids Obedience.
Seeke my face, thy face Lord will I seeke. Gods warrant, and Davids worke answerable, the Voice, and the Ecchoe: the Voice, Seeke m… face: the rebound backe againe of a gracious heart, Thy face Lord will I seeke.
When thou saidst] it is not in the originall, i… only makes way to the sense; passionate speeches are usually abrupt, seeke my face, thy f… Lord will I seeke. The first thing that I will observe from the inco…ragement is, that
God shews himselfe to his understanding Observ. God shewes himselfe to the understanding creature.creature.
God begins you see, seeke my face, he mu… open his meaning, and shew himselfe first, God comes out of that hidden light that hee dwels in, and discovers himselfe, and his will to his creature, especially in the word. It is our happinesse now, that we know the mind, and meaning of God.
What is the ground of this? what need God stoope thus?
There is the same ground for it, as that there is a God; these things goe in an undivided knot, God.
The reasonable, understanding creature, and Religion that ties that creature to God, a discovery of God what that Religion shall be.
For in the entercourse betweene God and Man must not appoint how to serve God.Man, man can doe nothing, except he hath his warrant from God. It is extreme arrogance for man to devise a worship of God. Doe we thinke that God wil suffer the creature to serve him as hee pleaseth? No, that were to make the creature, which is the Servant, to be the Master. It belongs to the Master or Lord to appoint the service: what Master, or Lord will bee served according to the liberty, and wisedome, and will of his servant? And shall …he great God of Heaven and earth bee worshipped, and depended upon, as man pleaseth, or from any incouragement from himselfe▪ shall not hee designe his owne worship? hee that singles out his owne worke, makes himselfe master in that; therefore God begins with this command, seeke my face, and then the heart answereth, thy face Lord will I seeke. God must first discover his mind of necessity to the creature.
Scriptures might be forced hence to shew the dutie owing from the creature, Man, to God: for the creature must have a ground for what …he doth, it must not be will worship, Infringit, &c. It is a rule, it weakens the respect of obedience that is done without a cause: though a man doth a good deed, yet what reason, what ground have yee for this? and that wee may doe things upon ground, God must discover himselfe, therefore he saith, Seeke my face.
It may bee objected, that every thing proclaimes The knowledge of God by the creatures insufficient.this, to seeke God, though God had not spoken, nor his word, every creature hath a voice to say, seeke God, all his benefits have that voice to say, seeke God, whence have we them? If the creature could speake, it would say, I serve thy turne, that thou mayest serve God, that made thee and me: as the Prophet saith, the rod and chastisement hath a voice, Heare the Rod, and him that smiteth, every thing hath a voice. We know Gods nature somewhat in the creature, that he is a powerfull, a wise, … just God, we see it by the works of creation, and providence: but if we should know his nature, and not his will towards us, his commanding will, what hee will have us doe, and his promising will what he will doe for us; exce… wee have a ground for this from God, the knowledge of his nature is but a con…ed knowledge, it serves but to make us unexcusable, as in Rom. 1. it is proved at large. It is too confused to be the ground of obedience, unlesse the will of God bee discovered before, therefore we must know the mind of God.
And that is the excellencie of the Church of God above all other people, and comp… nies of men, that wee have the mind and will of God, what heere qui… of us, by way o… dutie to him; and what he will doe to us, as a liberall, and rich God: These two things which are the maine are discovered, what wee looke for from God, and the dutie wee owe backe gaine to God, these are distinctly opened in the word; you see here God begin… with David, seeke yee my face.
Indeed God is a God of order: in this subordination of God and the creature, it is fit that God should begin, it is Gods part to command, and ours …o obey. This point might be inlarged, but it is a point that doth but make way to that that followes, therefore I will not dwell upon it. Againe in this first part Gods command or warrant, Observ. 2. God is willing to be known.seeke yee my face; you see here,
God is willing to be knowne, He is willing to open and discover himselfe; God delights not to hide himselfe: God stands not upon state, as some Emperours doe, that think their presence diminisheth respect: God is no such God, but he may bee searched into. Man, if any weakenesse be discovered, wee can soone search into the depth of his excellencie, but with God it is cleane otherwise, the more we know of him, the more we shall admire him. None admire him more, then the blessed Angels, that see most of him, and the blessed Spirits that have communion with him; therefore hee hides not himselfe, nay hee desires to be knowne, and all those that have his Spirit, desire to make him knowne: Those that suppresse the knowledge of God in his will, what he performes for men, and what he requires of them, they are enemies to God, and of Gods people; they suppresse the opening of God, cleane contrary to Gods meaning, seeke my face, I desire to be made knowne, and lay open my selfe to you.
Therefore we may observe by the way, that That God doth not shine on us is our owne fault.when wee are in any darke condition, that a Christian finds not the beames of God shining on him, let him not lay the blame upon God, as if God were a God that delighted to hide himselfe; oh no, it is not his delight, he loves not strangenesse to his poore creature; it is not a point of his policie, hee is too great to affect such poore things: No, the fault is altogether in us, we walke not worthy of such a presence, wee want humility and preparation. If there be any darkenesse in the creature, that he finds God doth not so shine on him, as in former times, undoubtedly the cause is in himselfe, for God saith, seeke my face, he desires to open himselfe; but it is a point that I will not be large in.
We see hence likewise, that Gods goodnesse is a Communicative, spreading Observ. 3. Gods goodnes communicative.goodnesse.
That is peculiar to God, and to those that are lead with the Spirit of God, that are like him, they have a communicative diffsive goodnesse, that loves to spread it selfe, Seeke my face. I am good in my selfe, but I desire to shine on you, to impart my goodnesse to you.
If God had not a communicative, spreading Or else he had not created the world.goodnesse, hee would never have created the world: the Father, Sonne, and Holy-ghost, were happy in themselves, and enjoyed one another before the world was, but that God delights to communicate, and spread his goodnesse, there had never beene a Creation, nor a Redemption. God useth his creatures, not for defect of power, that he can do nothing without them: but for the spreading of his goodnesse: and thereupon comes all the subordination of one creature to another, and all to him.
Oh that we had hearts to make way for such a goodnesse, as God would cast into us, if wee were as wee should be. Gods goodnesse, is a spreading imparting goodnesse. It is a common distinction, there is the goodnesse of the Fountaine, and the goodnesse of the Vessell, that is our goodness, because we contain somewhat in us that is good: the goodnesse of the creature, that is but the Channell, or the Cisterne, but the goodnesse of God is another manner of goodnesse, the goodnesse of the Fountaine. The Fountaine begs not from the River, the Sunne borrowes not light from the Candle, God begs not goodnesse from the creature. Ours is a borrowed goodnesse, but his is a communicative goodnesse, seek my face: that I may impart my goodnesse. The Sun delights to spread his beames, and his influen… in inferiour things, to make all things fruitfull: such a goodnesse is in God, as is in a Fountaine, or in the brest that loves to ease it selfe of milke.
I note it, that wee may conceive aright of Gods willingnesse to bestow his goodnesse.God, that is more willing to bestow good, then we are to aske it; hee is so willing to bestow it, that he becomes a Sutor to us, seeke yee my face, he seekes to us to seeke him. It is strange that heaven should seek to earth; & yet so it is.
Whence comes this in God, the at ribute o… Quest.goodnesse, the spreading goodnesse in his … ture, that he desires to impart, and to comm… nicate himselfe?
There is no envie in God, he hath none above Answ. No envie in God.him, and therefore he labours to make al good▪ There is a mysterie in it, but if some bee … good, the fault is in themselvs; as it is a prerogative in him to make some more, and some le… good; so there is a fault in them: that I … no better, it is my owne fault. The prerogative belongs to God, we must not search into that: but every man may say, I might have beene better, and more enlarged, I did not seeke his face, that hee might take occasion to …nlarge himselfe towards me; would wee be like our heavenly Father? let us labour to have large affections, to have a spreading goodnesse.
Two things make us very like God, th… Two things wherein we are like God.much concerne this point: To do things freely, of our selves, and to doe them farre. To communicate goodnesse, and to communicate it fa…e to many. The greater the fire is, the further it burnes, the greater the love is, the further it extends, and communicates it selfe. There are none more like God, then those that communicate what good they have to others, and communicate it, as farre, and remote as they can, to extend it to many. Our Saviour Christ, you see what a world were beholding to him, Heaven and earth were beholding to him; and the nearer a man comes …o Christ, the more there is a kind of felfe…eniall, to doe good to others. Saint Paul had … great measure of Christ in him, he was con…ent to bee bestowed for the good of the Church, the care of all did lie upon him. A …ublike mind is Gods mind, a publike mind is a mind that loves to do good freely, and large…y to others: therefore God saith, seeke my face, that I may have better opportunity to empty my goodnesse to you. Seeke my face, that is, seeke my presence; the face is the glasse of the soule wherein we see the mind of a man, seeke my face; that is, seeke my mind, seeke my presence, as wee shall see afterward. I will speake no more of that point, Gods warrant, or command, but goe on. My heart said unto thee, thy face Lord will I seeke.
Here is the worke, and obedience, My heart said unto thee, &c. Davids heart was set in a good, and sanctified frame by God; it was betweene God, and his obedience. The heart is betweene God, and our obedience, as it were an Embassado…r, it understands from God what God will have done▪ and then it layes a command upon the whole man. The hear▪ and conscience of man is partly divine, partly humane; it hath some divinity in it, especially if the man be a holy man. God speakes, and the heart speakes; God speakes to the Heart, and the Heart speakes to us: And oft times when we heare conscience speaking to us, we neglect it; and as Saint Augustine said of himselfe, August.God spake often to me, and I was ignorant of it. When there is no command in the word, that the heart directly thinkes of (as indeed many prophane carelesse men, scarce have a Bible in their houses) God speakes to them thus, conscience speakes to them some broken command, that they learne against their wils, they heed it not, but David did not so, God said, Seekeyee my face, his heart answers, thy face Lord will I seeke.
The heart lookes upward to God, and then to it selfe: My heart said] It said to thee, and then to it selfe: First his heart said to God, Lord I have incouragement from thee, thou hast commanded that I should seeke thy face, so his heart looked to God, and then it speakes to it selfe, Thy face Lord will I seeke: It looks first to God, and then to all things that come from it selfe.
My heart said] it said of that point, concerning the thing thou saidst, seeke my face.
My heart said [to thee] David saw God in all his commandements, Thou saidst to me, seeke my face, My heart said to thee. I know the command is from thee, I have to deale with thee, in the command and incouragement, and in the warrant, I looke not to the words, but to thee, the authority, and strength of them comes from thee. My heart said to thee, thy face Lord will I seeke.
Betweene the answer of David, and Gods command and warrant; the heart comes to thinke seriously upon the command, and then to enjoyne the dutie. This is to be considered, because there is no knitting of these two together, but by the heart, the serious consideration of the heart, when God faith, seeke my face, he answers, I will seeke thy face. How comes this returne? The soule considers the ground of the returne, before the returne. A man when he doth any thing, hee doth it from the principles of a man; a holy man when hee doth a thing, he doth it from the principle of a holy man; and what is the principles and foundation of the practise of a holy man: a sanctified understanding to tell him what God hath said, and what he hath promised, and wherein God hath discovered himselfe.
Well, when the heart knowes that once, the heart hath enough from heaven-ward, it hath enough from heaven, God hath said, and promised it: then the heart by a worke it hath of it selfe, speaks to it selfe, and to the whole man, to seeke God. The heart will not stoop without reason, the heart of an understanding man, but when it sees the command first, seeke my face, then it answers, thy face Lord will I seeke. So that this command of God, and this incouragement, and warrant from God, Seeke yee my face, it was in Davids heart, it was written, and set, and grafted in his heart, and then his heart being awed with the command of God, God hath said thus, the heart goes again to God, thou hast said thus, Lord, Thy face will I seeke.
See the depth of Davids speech, when hee faith, Lord thy face will I seeke. It came from his heart root, not only from the heart, but from the heart grounded upon the command, and incouragement of God. Seeke my face; there is the ground, the heart digesting this thorowly, this is Gods Command, I understand it, and understand it from God, I see the authority from whence itcomes, therfore I wil stirre up my selfe, Thy face Lord will I seek: I shall have occasion to speake somewhat of it afterwards, in the next thing his obedience, therefore I goe on. Thy face Iehovah will I seeke.
Here is his returne againe to God, that he will seeke the face of God, I will seeke thy face in all my necessities, then I will seeke to thee; and in all thine ordinances I will seeke to thee, whereinsoever thy presence is discovered, thy presence is in all places, especially in thine ordinances, thy presence is in all times, especially in the time of trouble, and need; in all times of need I will seeke to thee, in all exigences I will seeke unto thee, and in all thi…e ordinances wherein I may find thee; I know I may meet with thee there, thou givest thy people meetings in thine ordinances, it is thy walke, therefore thy face Lord will I seeke where I may be sure to meet thee, in thine owne way and ordinances: So much for the meaning. Thy face Lord will I seeke.
Here is first of all an Application, and obedience from Application; they be words of particular Application: Thy face will I seeke. God had given him a ground, Seeke yee my face, his heart makes the Application, Thy face I will seeke, applying the generall incouragement to himself in particular. So that you may observe hence that, The ground of all obedience, of all holy entercourse Observ. The ground of obedience, application.with God, is a Spirit of Application.
Applying the truths of God, though (generally spoken) to our selves in particular. It is spoken here in the plurall number, Seeke yee my face; but the generall implies the particular, as London is in England, Seeke yee my face, all yee that are the people of God; but I am one of them: what though I be not named? (that tenent in Popery is against sense) when a man is condemned by the law, is his name in the law? It is against such a fact; hee is a Malefactor: And so the particular is included in the generall, Seeke yee my face. David knew that, reason taught him that, and not Religion.
Now the ground of Application of divine 1 Gods truth belongs to all.truths to our selves in particular, is this; that the truth of God (setting aside some circumstantiall things, that arise sometimes to particular persons, that sometimes limit the command to one person, or the promise to one person (cut off those distinctions) all comfortable truths agreeto Gods people in all ages, while there is a Church in the world. Al truths are eternall truths, die not as men doe. David is dead, and Moses is dead, but this truth is not dead, Seeke yee my face: Paul is gone, and Peter is gone, we are the Davids, and the Mose's, the Peters, and the Pauls now, those truths that were good to them, are good to us. Whatsoever was written before, was written for our comfort. There is an eternall truth that runs through all ages of the Church, that hath an everlasting comfort▪ God hath framed the Scriptures not to be limited to the times, wherin they were written, as the Papists idly speak, Bellarmine and others, as if they were occasionall things, that the Scriptures were written by occasion of such, and such men, and concerned only those times: but the Scriptures were written for all times, and it concernes a times to apply all truths to themselves (setting aside those circumstances, that are applyed to particular men, which are easie to discern) in Heb. 13▪ that that was said to Iosua, Ios. 1. the Apostle applies it to the Church in his time, and to all: Bee not afraid, I will not faile thee, nor forsake thee, it is a generall truth. And Abraham believed God, and it was imputed to him for righteousnesse, that whosoever beleeves as Abraham, is a sonne of Abraham. These truths are universall, and concerne every one, as well as any. And so many other places of Scripture: The promise of the blessed seed, the beleeving of it runs from the beginning of the world, in all ages to the comming of Christ. All other promises were but an inlargement of that, that was the Mother-promise; that is the ground of Application, that the generall truths agree to all the Churches. The truth of God is the portion of every child of God, he may claime every promise, and ought to follow the direction of every command.
The reason is, because al the Church of God are Heires alike; Heires of the Promise, Children of Abraham, Heires of salvation, they have interest in Christ-alike, in whom all the promises, are Yea, and Amen; in whom all the promises have their making, and their performance. And by reason that there is an indifferent equality (in regard of the maine things) of all the children of God: they have interest alike in all the benefits by Christ; in all truths, in all substantiall duties to God, and all favours from God, that is the ground of the equity of Application.
But if you will have the ground of the necessity 2 Ground of necessitie of application.of it, nature will shew that: for the truths are food, if food bee not taken, what good doth it doe, without application▪ The word of God is a sword: what will a sword doe, if it hangs up in a mans Chamber▪ or if it be not used, when the enemy approacheth▪ The Application of the sword of the Spirit gives the vertue to it, it is to no purpose else, divine truths are physick, if it be not applyed, what use is there of physick?
There is a necessity (if wee will obey God) of a Spirit of Application; there is nothing that will doe good, but by application, neither in nature, nor in grace: There must bee a virtuall application at least: the heavens worke upon the earth, there is no Application bodily, the heavens are too high; but there is a virtuall Application, there comes light in, and influence to these inferiour bodies: therefore we say the Sunne is in the house, and in the place we are in, though there bee only his influence there. But there must bee application of divine truth to the soule, it must be brought neere the soule, before the soule can moove▪ There is a necessity of Application from a principle of nature, to make it our owne.
Now as in nature there is a power in the soule, to worke out of the food, that that is good for every member, which we call a digestive power and faculty; that applies, and as… milates the meat and nourishment we take to every part.
There be fibra sucking veines, that suck out of the meat strength, for this and that purpose. So there is in the soule of every Christian, and holy man, there is a spirituall sucking, there is a drawing, assimilating digesting Spirit, that digests and drawes out nourishment out of the booke of God, that is fit for him, that hee can say, this is mine, this is for me; I want comfort, and strength, and direction, here it is; I want light, here it is; I am weake, here is supply for it: so there is a digestive power by the Spirit of God in every Christian, to suck, and to draw out of the word, that that is fit for all purposes and turnes, and he can apply the word upon every occasion; as if it be a command, hee obeyes it; if it be a threatning, hee trembles at it; if it be comfort, he rests in it; if it be a direction, hee followes it likewise: Hee applies it answerable to the nature of the word whatsoever it is, his heart is moulded answerable to the word, by reason of the Spirit of Application.
As there is a ground of the Application of A principle of Application.the word, and a necessity of it; so there is a principle of Application; that is, the Spirit of God in the hearts of the children of God, teaching their spirits to draw wholsome truths fitting to themselves, and none but the children of God can doe it, that have the Spirit of God, they cannot apply the word of God aright. False Application of the word of God, is the cause of all mischiefe sometimes, when those that apply the law, should apply the Gospel; and on the contrary, when those that should apply the law, sinfull secure persons, apply the Gospel. Many times poore distressed persons, that comfort belongs to, Oh comfort my people, they apply the Law that belongs not to them, in that case false application is the ground of mischiefe; therefore the Spirit of God is the principle of Application of divine truths, according to the exigence, and estate of Gods people.
Therefore wee should be stirred up to beg Vse To beg the spirit of application.the Spirit of Application, to maintaine our communion, and entercourse with God, that we may apply every thing duely, and truly to our selvs, & our own foules; all is to no purpose else, if we do not apply it: if it be not brought home to our soules, and digested throughly in our hearts, wee must say, this is from God, and this belongs to me; when we heare truths unfolded, to say of our selves, this concernes me; and say not, this is a good portion, and a good truth for such a one, and such a one, but every one take out his owne portion, this is for me. God saith, Seeke my face, thy face Lord will I seeke, with a spirit of Application.
If wee doe not, as indeed it is the fault of the times, to heare the word of God loosely; wee care not so much to heare the word of God, as to heare the gifts of men, wee desire to heare fine things to increase notions, we delight in them, and to heare some empty creature, to fasten upon a storie, or some phrases by the by) alas you come here to heare duties, and comforts, if you be good, and sentences against you, if you be naught, wee speak Gods threatnings to you, that will wound you to hell, except you pull them out by repentance. It is another manner of matter to heare, then it is took for. Take heed how you hear saith Christ, so we had need, for the word that we hear now, shall judge us at the latter day, thereupon wee should labour for a spirit of Application, to make a right use of it, as we should.
Therefore those humble soules that are cast downe in the sight, and sense of their sins, they must apply the sweet, and blessed comforts of the Gospel, such as are contrite in spirit, Blessed are the poore in spirit, blessed are they that hunger and thirst after righteousnesse. Come unto mee, all yee that are weary, and heavie laden, &c. Those on the other side, that goe on in a course of sin, and will not be reclaimed, let them consider what Moses saith, Deut. 29. If a man goe on, and blesse himselfe, my wrath shall smoake against such Deut. 29.a man, and burne to hell. I will not remove my wrath from him, till by little and little I take my good spirit from him, and let him goe with some temporall comforts, and then bring him to hell. I will curse him in his blessings, hee shall have blessings, but he shall be cursed in all that he doth, and all things shall bee in wrath and anger, that shall burne to hell. Such like places let such men apply to themselves: there is no comfort at all to men that live in sin wittingly, and willingly: If I regard iniquity in my heart, God will not heare my prayer. If a man … me ordinance of God, hearing, and good means, His prayer shall be abhominable. Hee that will … heare the Law, his prayer is abhominable. The applying of these things would make men bethinke themselves, and turne to God, when he considers what part of the word belongs to him, and makes a right Application.
If we make not a right Application of Gods Danger of not applying the word.truths, this mischiefe will come ofit, we … hour God, and his bounty: hath God beene 1 We dishonour God.so bountifull, as to give us so many instructions, and such promises, and shall not we … them our own? what is the end of the ministery, but to spread before us the unsearchable riches of Christ? they are yours, if you will take them, when you have not a spirit of Application, and are not in case to take them, they are lost; Gods bounty is discredited.
The Devill rejoyceth, when hee seeth what … We rejoyce the Devill.excellent things are laid open in the Church of God, in the ministery, what sweet promises and comforts, but here is no body to take them, and lay hold on them: Like a table that is richly furnished, and there is no body comes and takes it; it makes the Devill sport, it rejoyceth the enemy of mankind; when we loose so great advantage, that wee will not apply those blessed truths, and make them our own. There is no greater delight to Sathan, then for us to refuse those dainties that God hath provided for us; what can rejoyce an enemy more, then to see courtesies refused? He sees that all the Scripture is for comfort to poore distressed soules, and when they refuse their comforts, and set light by them, as they tell Iob, Settest thou light by the consolations of the Almighty? Then Sathan, the enemy of mankind, and especially the enemy of our comfort, since he hath lost all comfort, and al hope of it himselfe, hee rejoyceth to see us in this condition comfortlesse; therefore let us lay claime to the promises by a spirit of Application.
Againe, we are inju…ious to our selves, wee 3 We injure our selves.rob our owne soules; the want of this makes Christians be discouraged, and droope as they doe; when they are cast downe, all comfortable truths belongs to them; yet they put them off, this is not for me; and those in my case, when God saith, hee will come and dwell with a humble heart, this is not for me: this spirit of peevishnesse and frowardnesse, is that that keepes them long from that comfort that they might enjoy: What, to be in the middest of comforts, and to starve, for a man to be at a feast, and to starve, because he hath not a spirit to digest, and to take that that is fit for him?
We detest, (and deservedly) those misers that in the middest of all their abundance, will not spend six pence upon themselves; what a spirit of basenesse is this, in the middest of spirituall contentments and refreshings, when God offers to feed our soules with the sa… things of his house, to say oh, no, this belon… not to mee; and cherish a peevish froward spirit that puts all away. Why doe we not labo… to be in such a condition, that we may be cherished? and that wee may have satisfaction▪ to be truly hungry, and poore in spirit, that we may be filled, and satisfied; and not to goe on thus stubbornly. There is a proud kind of modesty, oh, this belongs not to me, I am unworthy: if we will hearken to our owne misgiving hearts in the time of temptation, wee shall never answer God, and say, Lord thy face will I seeke. Therefore let us labour for aspirit of supplication: I will not inforce that point further.
Now from this spirit of Application (from this generall, seeke yee my face) comes obedience: for it is a speech of obedience. Thy face Lord will I seeke.
I will seeke by thy strength and grace: for We seeke God by his strength.when God utters a generall command to his children, theregoes with that command a secret vertue, whereby they are enabled to seeke him. There came a hidden vertue with this, seeke my face, when Davids spirit was raised by God to thinke of it, together with the thought of this, seeke my face, there was a vertue enabling his soule to returne back to God, to say, Lord thy face will I seeke. So though David said, I will seeke thy face, yet there was a spiri…uall vertue that enabled him. God must find is before we can seeke him; he must not only give the command to seeke his face, but toge…her with the command, there goes a work of …he Spirit, to the children of God, that ina…leth them to seeke him.
In the covenant of grace, God doth his part …nd ours too: our part is to seeke God, to …lease him, and walke before him (they are all …ne, I need not be curious in particulars.) Now …his was not a speech of selfe confidence: but … speech of the spirit of God, that went with the command to him.
This is a greatincouragement (by the way) to heare good things, and to come to the Congregation; we heare many great things, high duties, but we are not able to performe them; It is true, but the Gospel is the ministerie of the Spirit, and together with the dutie there goes the spirit to inable us to the duty. Stand up and walke, saith Peter to the poore lame man, and there went an enabling vertue to raise him. Arise, saith Christ to Lazarus, and there went a divine vertue to make him rise, and here, seeke my face, there went a divine vertue to make him seeke, which those that contemne the ordinances of God want, because they will not attend upon the ordinances: so much for that.
Now I come to his obedience, Thy face Lord will I seeke.Davids obedience.
This obedience ariseth from Application and his obedience hath these qualifications.
It was present, as soone as hee heard God 1 Present.will, as soone as his heart did thinke of the word, he puts not off. The Spirit of God, and the workes of it are not slow in the children o… God; but when they heare their dutie, then is a spirit presently, Thy face will I seeke, before the heart grow cold againe.
Againe, this returne and answer, as it wa… 2 Pliable.present, so likewise it was a pliable obedience, Thy face will I seeke: It is a speech of a ready cheerfull, pliable heart. Where the Spirit o… God workes, it makes not only present, and quick, but cheerfull, and pliable: For the Spirit of God is like fire, that softens the hardnesse of the heart, that naturally is like iron, and makes it pliable. Gods people are a voluntary people, as it is Psal. 110. a people of devotion, Psal. 110.of readinesse of will, and cheerfulness, a free hearted people, a people set at large they are lead with a Royal spirit, a spirit above their owne; and that makes that easie, and pleasant to them, that otherwise is difficult, and impossible to nature.
When Isaiah's lips were touched with a co… from the Altar; that is, he had somewhat from the Spirit of God, to incourage nature, th… here I am Lord, send me, he detracted the busines… before, and put it off as much as he could. The Spirit of God makes pliable, as wee see in the Acts, they cared not for suffering whips, or any …hing, because they were made pliable to Gods Act. 4.service, they accounted it an honour to suffer …ny thing for Gods sake; the obedience that is good, is pliable and cheerfull.
God would have things in the Church done by such people, the very building of the Ta…ernacle was done by such voluntary people, …hat brought in, as God moved their hearts. Oh (Beloved) a Christian knowes what it is to have a Royall Spirit, a free spirit. David knew it, when he had lost it by his sin, he pra…ed that he might have a free spirit, a cheerfull spirit in the service of God, and in his particular calling: for sin darkens, and straitens the soule. Thy face will I seeke, his heart was weary, and pliable now as God would have it.
So should our hearts be, and they will be so, if we have the Spirit of God, ready, and cheerfull. God hath none to fight his battailes against Satan, and the Kingdome of Darkenesse, but voluntaries: all Gods people are voluntaries, they are not prest souldiers; I meane, not against their wils in that sense. Indeed they have presse-money in Baptisme, to fight against the world, the flesh, and the Devill; but they are not prest, they are voluntaries, they know they serve a good Generall, that will pay them abundantly; therefore they labour to be voluntarie: It is a good saying, there is no vertue in men that doe things against their wils: for that is vertue, and grace that comes from a man, from his owne principles, from cheerfulnesse, God loves a cheerfull giver. I might inlarge this, but I doe but take it, as it may strengthen the point: our obedience to God, it must be pliable, and cheerfull, and voluntary.
Againe, obedience, if it be true, it is perfect, 3 Perfect or sincere.and sincere, looking to God. Thy face Lord will I seeke: we must eye God in it, and Gods commandement, and not have a double eye, wee must not looke to our own selves, it must be perfect obedience; that is, opposite to that which is hypocriticall, that is the best perfection: for the perfection of degrees is not to be attained here, but this perfection of soundnesse is to be laboured for, as wee see here, it was a sound obedience, Thy face Lord will I seeke, I will not seeke thy favours, and blessings so much, as thy face. It was perfect obedience, as perfection is opposed to unsoundnesse.
It was likewise a professed obedience, before 4. Professed, or resolute.all the world, in spight of Satan. Thy face will I seeke; let the devill, and the world doe what they can, let others doe as they will; but as Iosua saith, If you will worship other Gods, if you will fall away doe: But I and my house will serve the Lord: what if his house will not serve the Lord? If my house will not serve the Lord, I will. So wee should all be of Iosua's mind, I and my house will serve the Lord; let the world goe which way it will. In blessed Saint Pauls time, oh, saith he, There are many of whom I have told you often, and now tell you weeping, who are enemies to the Crosse of Christ, whose end is damnation, who mind earthly things. What doth Paul in the meane time? oh, but our conversation is in heaven, we swim a contrary way, we care not to let the world know it, our conversation is another way. So our obedience must not only be present, and pliable, and perfect, but a professed obedience, that is, to breake through all the oppositions of the Devill, and the world, with an invincible resolution, to b…eak through all difficulties, and scandals, and examples of great persons; and of this, and that; if we will goe to God, and say truely, Lord thy face will I seeke: Let other men seeke what they will, let them seeke the face, and favour of others, thy face will I seeke, thou shalt be in stead of all to me, as indeed hee is.
Againe, as it is a professed, so it is a continued, 5 Perpetuall.a perpetuall obedience; hee is resolved for the time to come: Thy face will I seek, not onelyonly now, and then turne my back upon thee afterwards: but I will seeke thy face, till I see thee in heaven. I see thy face in thine ordinances, in the word, in thy people, where two or three bee gathered, thou are among them. I will see thy face as I may, till I see it in heaven: so here is a perpetuall resolution, Thy face I will seeke.
Lastly, the…e is one thing more in this obedience and answer to Gods command, that his answer to God, is an answerable answer; that is, the answer and obedience is sutable to the command; Gods command was, seeke my face, his answer is, thy face Lord will I seeke. So the point is, that, Our obedience to God must be proportionable to that, that is commanded.Observ. Obedience to God sutable to his command.
It must not be this, or that devised by men, when the Lords eye is on you in this place, and gives you a charge to doe thus; the obedience must be sutable; when he saith, seeke my face, wee must obey, thy face Lord will wee seeke. Therefore it may in some poor sense be compared to an Eccho, we returne obedience in the same kind: the Spirit of God teacheth the children of God to doe so, to answer God in al the things hee doth. I know not a better evidence of a child of God, then this answering Spirit. How shall I know that God loves me? I love him againe, therefore I know hee hath loved me first, it is an undoubted argument: How shall I know that God hath chosen mee? I chuse him, Whom have I in heaven but thee? and what is there in earth in comparison of thee? It is an undoubted Argument, shall I be able to single out God, to be instead of all to me, and hath not hee chosen me first? Can there bee any thing in the Current, that is not in the Spring before? It is impossible. I know God, I looke on him as my father, certainly he hath shined on me first. I have said to him, thou art my God, certainly he hath said before, thou art my servant; If I say to him, thou art my God, certainly he hath said before, I am thy salvation, hee hath begun: for this is the order, God begins, he saith, Seeke my face, then if wee have grace to returne answerable obedience to God, Thy face Lord will I seeke, when thou biddest me, Lord, I will love thee, I will chuse thee, and delight in thee, thou shalt bee my God; if we have this returning spirit back againe, we cannot have a better argument, that God loves us, then by answering Gods course.
This is that that Saint Peter hath in 1 Pet. 3. 1 Pet. 3.that that doth all in Baptisme, it is not, the washing of the filth of the body, but the foreign, the answer, or the demand of a good conscience, but answer is better: the answer of a good conscience cleanseth in Baptisme. What is that?
In Baptisme, dost thou beleeve, saith the Minister, in God the Father Almighty? I doe beleeve, that was the answer: dost thou beleeve in God the Son? I doe beleeve: dost thou beleeve the Forgivenesse of sins, the Resurrection of the body, and the life everlasting? I doe beleeve; dost thou renounce the Devill, and his workes? I renounce them; that is the answer of a good conscience; where that is from the heart, there God hath spoken to that heart before, and there is obedience to purpose; Thy face will I seeke, it is that that brings comfort, not the washing of the water, it is not the eating of the bread, and drinking the wine, and hearing the word of God, when there is not the answer of a good conscience; when we say we beleeve, and we will doe this, to doe it indeed, Lord I will beleeve, I will goe out of the Church with a purpose to practise what I heare. Here is the answer of a good conscience, when wee mingle what we heare with faith, and labour to practise it, or else it will doe no good.
Our obedience must be sutable, and answerable, as I said before, if it be a direction, to follow it; if it be a command to obey it; if it be a threatning, to feare it; if it be a comfort, a promise, to rest upon it: Let there be a sutablenesse of obedience to the word, thereafter as the word is. Let us have a spirituall desire to these things, to imitate the holy man of God, as we desire to share in his comforts.
I will follow this point of the answerablenesse of obedience; a little further, and then come to the particular of seeking.
Let our obedience bee every way answerable first, let the heart thinke, what God saith, what God commands, and promiseth, let the heart take the word of God, the second time, and ruminate on it, and goe over it againe. Let us looke into the word, and see what is commanded, and what is promised, and then let the heart goe over it againe. And then upon that all eage it to God.
Put case a man be in trouble, Lord thou hast To alleage the promise to God.commanded, Call upon me in the day of trouble, and I will b…re thee, Psal. 50. Let the heart thinke of it, and goe over that incouragement (it is 1. In trouble. Psal. 50.rather an incouragement then a command, though indeed God lay a command on us, to be good to our own soules; it is a duty to love our selves: Therefore he commands us to goe to him, to seeke his face, as though wee wronged him by disobedience, when wee injure our selves by our peevishnesse, as indeed we doe. God loves us better, then we love our selves) let us thinke of the command, and invitation; thou hast commanded mee Lord, and incouraged mee to come; I am now in trouble, experience teacheth me. I come to thee, thou hast said, He that sitteth in darknesse, and seeth no light, let him trust in the name of the Lord. I am in darkenesse, and see no light now, I trust in thy name, let the heart thinke of the promise, and then alleage it to God, and come with an obedient answer, and cast it self upon him, and trust in him.
We are in want perhaps, and see no issue, no 2 In want.supply, thinke of Gods gracious promise, I will not faile thee, nor forsake thee. I come to thee, and claim this promise, I am in covenant with thee, &c.
So wee should take the promise, thou hast 3 For acceptation.said, At what time soever a sinner comes to thee with a repentant heart, thou wilt forgive his iniquities, and though his sins, were … scarlet, thou wilt make them as snow, and white as wooll; my soule thinkes of that command, and I come to thee.
Thou hast bid all that are wearie, and … laden in soule, that are troubled in conscience with the sense of their sins, to come unto thee: my heart thinkes of thy command, and invitation, I come to thee, I am weary, and heavie laden. First let us thinke of the incouragement, that is our warrant, and then yeeld present obedience: And then what will bee the issue? what will spring from it? when the heart and obedience joyn with the command, that there is a meeting, that they concentrate the heart, and obedience: God bids the heart obey, the heart saith I doe obey, when these meet, the issue must bee exceeding comfortable, it cannot be otherwise. When the obedient heart meets God in his command, in his promise.
In all perplexity of busines, Commit thy way to the Lord, and hee shall establish thy thoughts, Prov. 3. Prov. 13. and other places: Lord I commit my wayes to thee, establish my Prov. 3. Prov. 13.thoughts and designes, agreeable to thy will: because thou hast bid mee commit my wayes to thee.
In the houre of death, let us commend our selves to God, as to a gracious, and mercifull Creator, 1 Pet. 4. Lord I commend to thee my 1 Pet. 4.soule, who art the Creator of my soule, and the Redeemer of it, here is an obedience answerable, what can be the issue of it, but comfort?
Therefore let us learne by the example of this blessed man, that when he had but a hint from God, seeke yee my face, answers, Thy face Lord will I seeke.
Faith will see light at a little crevice, when it sees an incouragement once, a command, it will soone answer; and when it sees a promise, halfe a promise, it will welcome it; it is an obedient thing, The obedience of faith: it beleeves, and upon beleeving, it goes to God: As the servants of the King of Assyria, they catch the word presently, Thy servant Benhadad, so faith it catcheth the word.
To put God in mind, it is an excellent thing with the Prophet, whosoever penned the 119. Psal. 119.Psalme, whether David, or some other, Remember thy promise, wherein thou hast caused thy servant to trust. As it is Nehem. 1. Remember Nehem. 1.Lord, hee puts God in mind of his promise; and so it is good often, to put God in mind, Lord thou hast made such and such promises, I know thou canst not deny thy selfe, if thou sh…uldest deny thy word, thou must deny thy selfe, thy word is thy selfe. Remember thy promise, wherein thou hast caused thy servant to trust: If I be deceived, thou hast deceived mee, for thou hast given me this promise, and this command: This is an excellent way to deale with God (as it were) to wrastle with him. By t… promise thou hast quickned me, Psal. 119. Whe… Psal. 119.I was dull and dead hearted, then I thought o… such, and such a promise, I alleage that promise, and apply it by a spirit of faith, and that quickned me.
And indeed (as I said) God hath made us fit to answer him, and wee should study in all things to returne unto him by his spirit; whatsoever God doth, the heart should returne back againe, love for love, knowledge for knowledge, seeking for seeking, chusing for chusing. He begins with us, he chuseth us, he loves us, he seekes us; and wee if ever we intend to be friends with God, and to entertaine a holy communion (as all that shall be saved must doe) we should labour to have our hearts to returne to God, what wee find from God first. Thy face Lord will I seeke.
To come more particularly to this seeking, which is the particular of the obedience, and of the application. Thy face Lord will I seeke.
Seeking implies, that our happinesse is out What implied by seeking.of our selves, it implies that there is somewhat in our selves, in the application to which there must be some happinesse; therefore wee goe out of our selves to seeke. It is a motion, and it is out of an apprehension of some want, a man seekes out of some want, or out of some losse, or out of some duty. Ether hee hath losse, and therefore hee seekes; or else hee Ground of seeking.wants, and therefore he seeks; or else he owes respect and dutie, and therefore he seekes: it is somewhat without a man that moves his seeking.
God need not seeke the creature, hee hath all fulnesse in himselfe: Indeed his love makes him seeke for our love, to bee reconciled to him. But the creature, because his happinesse is out of himselfe in communion with God, the Fountaine of all good, he must seeke. Christians must be Seekers.Christians are seekers.
This is the generation of Seekers, Psal. 24. Psalme 24.All mankind, if ever they will come to heaven, they must bee a generation of Seekers. Heaven is a generation of Finders, of Possessors, of Enjoyers, Seekers of God: but here we are a generation of Seekers; wee want somewhat that we must seeke; when we are at best, we want the accomplishment of our happinesse. It is a state of seeking here, because it is a state of want, we want something alway.
But to come more particularly to this seeking the face of God, or the presence of God.
The presence of God, and the face of God, Presence of God.where is it to be sought for?
Know that first for a ground: The presence 1. Every where.of God it is every where: but that is not the thing here purposed.
There is a face, and presence of God i… every thing, in every creature: therefo… In the creatures.every creature hath the name of God, some times a Rock, because as God is strong, so… Rock is strong. So likewise a shield, as a shie… defends, so God defends us: there is som… resemblance of God in the creature, therefore God hath the name of the creature: but th… is not here meant.
The presence of God meant here, is that presence that hee shewes in the time of need, 3 In necessitie.and in his ordinances. Hee shewes a presence in need and necessity, that is a gracious presence to his children, a gracious face. As in want of direction, hee shewes his presence of light to direct them: In weaknesse hee shews his strength: In trouble and perplexity he will shew his gracious, and comfortable presence to comfort them. In perplexity he shewes … presence to set the heart at large: answerable to the necessity there is a presence: So in need God is present with his children, to dire… them, to comfort them, to strengthen them, if they need that.
And in the issue of all busines, there is a 4 In the issue of all.presence of God to give a blessing: for there is a presence must be even to the end of things: when we have all wee would have, yet God must give a blessing: so you see there is a presence of God answerable to the necessity of man; as it hath reference to this place.
Thy face will I seeke, to direct me by thy hea…enly light when I know not what to doe, as …ehosaphat said, we know not what to doe, but our …yes are towards thee. And so in weakenesse when we have no strength of our owne, then goe to God, to seeke the face of God that he would be present with us. So, when wee are comfortlesse, goe to God that comforts the abject. The God of all comfort, goe to him, for his presence, for helpe. And when wee are troubled in our hearts about successe; what will become of such and such a businesse, goe to GOD that gives successe, and issue to all. Thus we see a presence of God answerable to every necessity of man.
There is a gracious presence of God likewise 5 In the Ordinances.in his ordinances; that is the chiefe presence, next to heaven, the presence in Gods Ordinances, that is, in the unfolding of the word, in the administration of the Sacraments, in the communion of Saints. Indeed in the Ordinances God is graciously present; Where two or three are gathered together, I will be in the midst of them. Therefore in Rev. 1. It is said, Revel. 1.that Christ walks in the middest of the seven golden Candlestickes, that is, in the middest of the Church; There is a gracious presence of of Christ in the middest of the Candlesticks; he takes his walkes there, Christ hath a speciall presence in his Church in the ordinances, and that David aymes at here too, not onelyonly, I will seeke thy face introuble, and necessitie, when I need any thing from thee: but, Thy face will I seeke in all thine ordinances, to inable me for the other. For it is in vaine for a man to thinke to seeke God in his necessity and exigence, if he seeke not God in his ordinances and doe not joy in them. So you see where the face, and presence of God is to be sought: in necessities of all kinds, and in the ordinances.
Now in our seeking the presence or face of In seeking Gods face there is,God, there is foure or five things that I will touch the heads of.
First of all, seeking implyes observance, 1. Observance.seeke my face, that is, observe me, respect me as a God. Thy face I will seeke, I will bee a follower of thee; As in English an observer is a follower, a creature, It is a proud word: as if man could make a man of nothing. And indeed they are creatures in that kind, they are raysed of nothing. To seeke a man is to observe him, there is a notable place for it, Prov. 29. 26. Many seeke the rulers favour. Prov. 29. 26.In the Greeke translation, the Septuagint the word is, to observe, and respect a man, which is translated seeking. Many observe the ruler, but every mans judgement commeth from the Lord. You see, those that thinke to rise by the favour of such or such a man, they will be his followers, as I said, and observe him, they studie men: as those that rise by favour that way, they study not bookes so much as men, what may delight such a man what hee respects; surely they will serve him at every turne. A base Atheist makes a man his god; that he may rise, he will deny God and the motions of Conscience, and honesty, and all to observe the face of a great man whom hee hopes to rise by: but a true Christian observes the great God, the greatest preferment comes from him; so it signifies to observe.
In Psalme 62. there you shall see the ground Psalme 62.of observation is that power belongs to God. I have heard once, nay twise. Hee heard it twise by the meditation of it by going over it in his heart againe. I have heard, once, nay twise, that is, I tho…ght againe and againe on it, that is hearing of it oft. We may heare a truth a hundred times, that is, by meditating of it, I have heard once nay twice, that power belongs to God, that is, riches and power to advance a man. Atheisticall men thinke, all belongs to the creature, but power belongs to God. That is one thing that is meant by seeking, diligent observing of GOD, and respect to him and his will and commandements in all things.
If so be that a person of great place should say, observe me, and I will prefer you, I hope men would bee ready enough, they need no more words: Here is the Atheisme of our hearts, God saith, I will doe all good for you; the greatest preferment is to bee the child of GOD here; and the heire of heaven after. What preferment is there to that of Christianity? and he saith, seeke my face, observe me, respect me, let the eye of your soules be to me; as it is in the Psalme, As the eyes of a mayd are toward the hand of her Mistris. The obedience of a servant is toward the eye of the Commander; so the obedience of a Christian is toward the eye of God, to see what God commands; we should be more serviceable to God. It is an argument of the atheisme of our hearts, to take more incouragement from a mortall man that can raise us, and doe us a pleasure, then f…om God himselfe. But to let that goe, that is the first branch, Seeke my face, that is, observe me.
Then seeke my face, that is, depend upon 2 Dependance.me, to seeke Gods face is to depend upon him for all, it argues dependance: for him that we observe, we observe him for something; we depend upon him to be our rayser and maker; so seeke my face, seeke my countenance and favour, depend upon me, and it shall bee sufficient for you.
Then, in the third place. Seeke my face, that 3 Seeke Gods favour.is, seek my favour, and grace; favour appeares and shines in the face: Seeke my face, observe me, depend on me, for what? for my favour. What is that? It is all, if we have the grace of God, we have all: for the grace of God is in every thing that is good to us. If we have the graces to salvation, they come of free grace: every good gift is the grace of God. Children are the grace of God: So if we have the grace of God, we have all for our good: we have all in the spring of good which is the grace and favour of God. As men, if they be graced from a great person, they studie not this and that particular thing, they think I have his favour; and that favour of his is ready for all exigences. And therefore in way of complement, they say, I seeke not this or that, but your favour.
The favour of God it is a store-house and spring and fountaine better than life it selfe, as the Psalmist saith. The loving kindnesse of the Lord is better than life. When life failes, the favour of God never failes: life will faile, and all earthly comforts, but the favour of God is better than life it selfe, it is everlasting: and eternall. In Psalme 4. you see how worldly Psalme 4.Atheisticall men rejoyce, when their Corne, and Wine, and Oyle increase. And who will shew us any good? Who? It is no matter who, any good, any hope of preferment, it is no matter what way; and it is no matter what, any good: and let them but shew it, and wee will wo…k it out, we have wit enough. O saith he, but your wit I stand not upon, nor your courses: but Lord, let thy face shine upon me, lift up the light of thy countenance, and that shall be instead of all honours, and preferments. So in seeking, we must observe God, and depend upon him, and for what? for his favour especially: for the face, and favour of God; let me have a good looke from thee oh Lord, let me have thy favour and love, for other things I leave them to thy wisdome, thou art wise enough; only let thy face shine on mee.
Oh this favour and face of God it is a sweet thing, this presence of God. What is heaven, but the presence of God there? Let God be present in a dungeon, it will be a paradise; let God be absent, Paradise, it is as a hell or dungeon, as it was to Adam; after he had sinned he runne to hide himselfe. What is hell, but the want of Gods presence, Gods face and favour is not there? What makes hell in the heart of a man? God is not there, but leaves the heart to its owne darknesse, and confusion; oh, therefore the face, and favour of God, seeke that especially.
Againe to seeke the face of God, is to pray to him, to put this in execution in prayer: every To pray to himwhere in Scripture, it is all one, to pray, and to seeke Gods face, it is called the spirit of prayer: which because I have spoken of at large out of another Scripture, I will now say nothing of it.
Likewise in the next place, to seeke he face 5 To seeke him in his ordinances.of God, is to attend upon the presence of God, wheresoever he reveales himselfe: to attend upon the word, and ordinances, is to seeke the face of God. It is said that Caine went from the face of God, when he went from the worship of God in his fathers house, hee went out from God. Where God is worshipped, there God is present; and when we leave the place where God is worshipped, we leave Gods presence, God is more especially present there: therefore seeking the face of God is to attend upon Gods ordinance. I will seeke thy face, that is, wheresoever there is any presence of thee, I will seeke thee.
Christ when hee was lost, hee was found in the Temple: that hath a literall sence, but it is true in a spirituall sence; if we loose Christ, and have not comfort from Christ, we shall find him in the Temple, the sweetest presence of his spirit is there. His body is in heaven, and his spirit is his Vicar in the world: if we want comfort and direction from Christ, we shall meete him in the Temple: there he gives us sweet meetings by his spirit; there we have the comfort, and direction, and spirituall strength that wee wanted before wee came. There is the best meeting. As in the Canticles, Christ goes into the Garden of spices. He goes among his children, that are as a watred garden, and as so many plants of righteousnesse, and beddes of spices; he delights to be there. Christ is in the communion of Saints, in the ordinances, Therefore, Thy face will I seeke, especially in the Tabernacle, and Temple after, especially in the Church, and communion of Saints, there thy face will I seek. Thus we see, the unfolding of this promise of a gracious, obedient, respective heart, Thy face will I seeke. I will adde no more, but come to the use of it.Use. Direction to seeke Gods face.
And in the first place by way of direction: That we may seeke the face of God; that is, observe him, and depend upon him, and enjoy his favour, and meet with him in his ordinances, 1. Know him and our selves.we must first get,
The knowledge of
God,
Our selves.
Get the knowledge of God; for they that know him will seeke to him: they that know his riches, his power, his sufficiency; in a word, his all-sufficiency for all things, they will seeke to him. And they that know themselves; that know their wants, their inability to supply those wants, and know the greatnesse of those wants, and that they must be supplied, they will out of themselves. They that have nothing at home will seeke abroad. The knowledge of these two therefore: of the great God, the all-sufficient God; and of our selves, the unsufficiency of our selves every way, either for direction, or for protection, … for comfort in distresse, or for strength in … tie to goe through businesse; or for issue when we are about any thing, They that know that the way of man is not in man, as Ieremie saith, they would certainely out of themselves. Therefore let us grow in the knowledge of God, and of our selves, of our owne wants and necessitie.
And especially know God now in Christ's. To know God in Christ.For there is enmity betweene the nature of God, and the nature of man, of sinfull man: but that Christ hath taken our nature now and made it lovely to God, and God lovely to us. Christ Emanuell, God, and man, God with us, hath made God and us friends: therefore now we must go to God in that Emanuel, in Christ, that Ladder that joynes heaven and earth together. See Gods face shining in Christ, his gracious face, and this will incourage us to go to God, together with our wants; goe not to absolute God, a god without a mediator: for then God is a consuming fire.
In the next place when we goe to God, and seeke to God, be sure to seeke his favour, and 2. Seeke Gods favour first.grace in the first place. If we want any particular thing, protection, or direction, or comfort in distresse, goe not for that in the first place, but let us see in what tearmes God and we are; let us be sure that reconciliation, and peace be made. For if we seeke to God in our particular wants, and have not made our peace before, but have sought to other gods, to men, and to our shifts, God may say, you seeke to me? Goe to the gods you have served, to the great men you have served, to the riches you have trusted unto, goe to your shifts. Therefore first, make peace and reconciliation with God before you seeke other things. If a man have offended a great person, he doth not goe and seeke particular favours, till first he have made peace and taken up the quarrell. Let us take up the quarrell between God and us by repentance, and a promise of new obedience, get reconciliation that way, and then seeke for particular favours after.
For what if God give you particular favours, if they bee not from his grace and favour, what will they doe us good? What will all that a reprobate wretch hath doe him good? What will his favours, his riches, and honours and preferments doe him good when he dies, when hee shall conflict with the anger of God? when he shall see hell before him, and see heaven shut? Hee seeth he hath all, from a generall providence, and as a reward for his care in this world; God answereth him with a civill inlargement for his civill obedience, but he hath his reward: heaven he hath not, hee cared not for it; what will all doe without the love of God in Christ? therefore I beseech you, let us first seeke the favour and mercy of God in Christ.
And then for particular things goe to him as the exigence is: for in God there is a supply for all turnes; and that is the ground of seeking: for our seeking, it must be a wise seeking: now it were not wise, unlesse there were a supplie in God for every want whatsoever it is. If the creature could doe any thing without God, we should upon good ground make that God. If any thing could raise us without God (I mean) to comfort, we might seeke to them, and make them God, upon good reason: but what can they doe? In anger, God may let a man enjoy favours, as the fruits of his displeasure, but what can they doe without him? They can doe nothing. Therefore it must be the supreame cause, the highest cause, the great wheele that turnes every little inferiour wheele in the world, they turne with the great wheele of divine providence, and goodnesse, therefore goe to him as the first cause.
Againe in seeking the favour of God, we 3 With pure consciences.must search our consciences, to come with pure and cleane hearts to God to seeke him. If we regard iniquity in our hearts, God will not Psalme 66.heare our prayers. Wee come to God with a purpose to offend him; if we come not with a purpose to leave our sins, why do we come? God will not regard our prayers. We must come with pure consciences to God, as it is excellently set downe, Psal. 24. 3. Who shall assend Psalme 24. 3.into thy hill, O Lord, who shall stand in thy holy place? He that hath cleane hands, and a pure heart. And then he saith after. This is the generation of them that seeke him, those that have cleane hands, and a pure heart. Thou hast foule hands; thou art a briber, a corrupter; thou hast an impure heart, thou art a filthy creature, thou hast lived in such and such sins, cleanse thy hands, and thy heart. This is the generation of them that seeke him. If a man seeke the pure and holy GOD, with an uncleane heart, and uncleane hands; if he be corrupt in his hands, and in his heart, that is the fountaine, he may seeke God long enough, before hee finde him; and if he see GOD, it is in anger.
Againe if we would seeke the face, and favour of God, let us study the word hard; study the promises as I said before, bind him with his own word; thou hast said thus, I alleage thy owne word: Iacob when he wrastled with God, Genesis 32. then he saw God; he called Gen. 32.the place Penuell, that is, the face of God, because of seeing God. VponUpon wrastling; when the heart by faith wrastleth with God by the promise. Lord thou hast done this: though I feele no comfort, yet I will rest upon thee; that place will bee Penuell, The face of GOD will bee there, GOD will shew himselfe.
And let the extremity be what it will; seeke Seeke God in extremity.God in extremity: alleage the Word of God in extremity. What word have you for extremity? In the mountaine God will bee seene. His face will be seene in the mount, that is, when there is no other help whatsoever. God is a present helpe in trouble, Psal. 46. He is the God that comforteth the abject, that none else can Psal. 46.comfort, And he that is in darknesse and sees … light, let him trust in the name of the Lord. And though I were in the valley of the shaddow of death, if the Lord be with me, I will trust in him, Psal. 23. And though thou kill me, yet will I trust in Psal. 23.thee, saith Iob. In extremity seeke God then; and find out words and promises then, as the Scripture is large in that kind: for then there is most need of seeking God. Lord if thou help not now, none can help.Difference of men in extremitie.
And this is the difference betweene a true Child of God and another; in the time of extremity Saul seekes to the witch: but David seekes to God as here, Lord thy face will I seeke. Many things upbraided David no question with his sinne, and the affliction he was in. Thou seeke God? thou hast offended him, and now thou indurest some signe of his displeasure: a heavie case (beloved) somtimes, especially in the time of extremity, then conscience saith, I am in extremity, and withall God followes mee with such, and such sins, a guiltie conscience meetes me in my prayers to God and upbraids me, thou hast done so, and so: that if there be not faith, and a word of God to lay hold on in extremity, what will become of the poore soule? It is swallowed up. No question David was now in pangs, and many things offered to thrust him off; and he might say. I have many things to discourage me, yet thy face Lord will I seeke, for deliverance out of trouble, and for pardon of sinne. Set the promise of God, and the pardon of sinne above all extremity whatsoever. God is the God of all, and above all, he is the God of comfort, if comforts be wanting, hee can make them a new. In the want of means, and when meanes are against us, let us see lie to God. Ionah in the Whales belly, that was a creature, that might have consumed him with heate, When he was in the belly of hell, he called unto God. If a man be as low as hell, if he have a command to come, and a promise, it will fetch him thence, therefore alleadge the promises, and the word.
What a miserable taking are they in, that in extremity have no acquaintance with Gods word? with the promises, or good examples? that have stored up nothing? Alas, they are in the middest of a storme; naked, in the middest of warre, and opposition, disarmed: they lie open to all assaults. Therefore as you love your own soules, gather grounds of comfort, treasure up promises and holy truths; that in extremity you may say with David upon good ground, Lord, thou hast said thus, and thus, and in this extremity I come to thee. Thy face LORD will I seeke: breake through all feares, and discouragements whatsoever, alleadge the command of God, and the promise of God and the incouragements of God: my discouraged heart saith thus, and Satan saith thus, but Lord thou sayst thus, seeke my face, shall not I believe and obey God, more than the devill or mine own lying false heart? therefore except we will betray our soules to temptations, and betray the comforts that wee have, let us seeke GOD in all extremities.
I desire you to remember these directions, To seeke God in his ordinances.and bee incouraged to seeke to God: joyne the seeking in extremity with the seeking him in his ordinances. If we doe not seeke him in his ordinances, in the time of peace, let us never thinke he will be so familiar with us, in the time of trouble. If wee be not acquainted with him in his ordinaces in prosperity, in extremity he will be farre off. Therefore seeke the face of God now in all his ordinances; that is the way to have provision of strength against all other extremities whatsoever. It is a great comfort in extremity to one that hath sought God in his Ordinances before. Foolish Atheisticall men seeke not the wisedome of God in his Ordinances, God Prov. 1.cries to them, and they regard it not; but then they cry to God, and God will not answer them, but laugh at their destruction. And as it is in Zachary, you cry, and I will not heare, because I cryed, and yee would not heare. When GOD speaks, and we regard it not, we shall cry, and he will not regard it: Therfore as we desire his presence in the evill day let us labour to heare him now. Let us search his will, what hee requires of us, and what he will doe for us, and labour to be armed with obedience against the time of distresse.
And let us seeke him betimes, now presently To seeke God betimes. Psalm. 63.seek the favour of God, you that are young, In the morning early will I seeke thee, Psalm. 63 In the morning of your yeares, In the morning of the day it is good to seeke God before the heart be possest with other businesse, that he may blesse all our affaires: Seeke his face, that his blessing and direction and strength may be upon all. Let us set upon things in his wisdom and strength, and hope on his blessing.
And in the morning of your yeares, early put not off: for here is the mischiefe, if we… seeke not God early, betimes, the heart wi… be hardened and willgrow worse: to morro… we shall be more unfit then to day. The… those that seeke in their sicknesse, and at th… houre of death, that is selfe-love; it is grace, to seeke God for himselfe, out of old acquaintance and love; but to seeke him in sicknes… only, and to neglect his ordinances, it is mee… ly selfe-love. As a malefactor that carries himselfe ill in prison, and then seekes the judges face at the barre: when God arraignes … man at the barre, then to seeke him, it come from selfe-love. But that obedience we ow… to God is to seeke him out of a new nature, o… of love of Gods goodnesse and grace: wh… we seeke him in extremity, not out of the lo… of grace, but to escape the danger of hell and damnation, such seeking seldom proves good. Many make a great shew of repentance and turning to God; many of those prove false. Hee that is good in affliction onelyonly is never good. Therefore put not off seeking Gods fac… by prayer, and the use of all good meanes.
Many men, first settle their estates, and then send for a Physitian, and the divine la… of all, when they are sicke. Oh, but seeke God first, and above all things in the world, or else wee have adulterous, Idolatrous hearts, to make the face of man our Idoll, or health ou… Idol, we should seek Gods face above all.
The Scripture sets him out sweetly to us: Incouragements to seeke Gods face.…erefore one way to encourage us to seeke to …OD, is to present to our soules GOD under …ose sweete tearmes. He is a rock in the mid…st of the waves, Hee is a habitation in the …ddest of a storme, thou art our habitation. …e is called a hyding place, he hath the shad…ow of his wings to coverus, let us flie under …e shaddow of his wings, hee is presented …eetly to us in Christ. Therefore let us have …course to him upon all occasions, and now, …w, that we may be familiar with him, that …e may bee acquainted with him now, in the …yes of our youth, and he wil know us in age, …d sicknesse; if we be not acquainted with him …w, hee will not acquaint himselfe with us …en: therefore seeke his face now, and above …l things seeke it.
And can we have more incouragement? …here was never any that fought the face of …od that went away sorry. It is said of some …ood Emperours, that never any man went sor… out of their presence, either they had the …rant of their sutes, or good words. God sends …one sorry away; there are none that come …to the presence of God but they are the bet …er for it, they goe away more chearefull, and …ore satisfied; their consciences are quieted, …hen they poure out their soules to God. There is the peace of God which passeth understan…ing preserves their soules, as it is, Philip. 4. In Philip. 4.…othing be carefull, but let there bee thanksgiving for favours received, and let your requests be … knowne to him, and the peace of God shall prese… your hearts and mindes. You shall not despaire, and be over much cast downe, peace will preserve you.
And if we doe not seeke the face of God, now when we may enjoy his presence, we… shall never see his face in glory hereafter: … must now be acquainted with him or else we shall not when we would. Therefore, as we may injoy the presence of God in his Ordinances; so in all our affaires let us seeke his face, and blessing; let us have what we have, and doe what we doe in his blessing and assistance, and not in the strength of wit, and shifts. Let us do what we do by divine strength, and in confidence of his blessing. That, that we do by his strength we may expect his blessing on, we cannot doe so by our shifts. Let us in▪ ure our selves in these courses, and we shal find much peace, and by long acquaintance with God we shall be able to commit our soules to him, we shall be able to looke him in the face at the houre of death. He that lookes God i… the face often in prayer, and seeking him, may looke death in the face. These things may be made effectuall if your hearts be prepared, as the Scripture phrase is.
And because I mentioned preparing, that is a word in Scripture that is set before seeking. Rehoboam did not thrive; he did not prepare his heart to seeke God. Iehosaphat was blessed of God, hee prepared his heart to seeke the Lord. Therefore let us come prepared to seeke God, prepare our hearts to seeke him. Thinke, when I goe to the congregation, I goe to seeke Gods face, therefore come in humility, and subjection. And in all the courses of our lives, let all of us prepare, and set our hearts in frame to seeke God in all things: and let us set upon nothing that we cannot depend on him for assistance, and looke to him for a blessing. And when wee cannot injoy his favour, and blessing in any thing, we were as good be without it as have it.
This is the way to have our wills in all things. Christ, the truth it selfe hath left …s this one sweete promise, Seeke yee first the kingdome of God. He speakes there of seeking our owne good, what is the best thing wee should seeke for? Seeke ye first the kingdome of God, of grace, and of glory: the favour of God, and the fruit of his favour, grace. Seeke those best things in the first place; what then? It is the way to have all things else as farre as they are for our good. But we would have more, we thinke if we seeke to God, and depend upon Gods divine principles, and rules, it is a way to beggery and disgrace. Oh, no, It is the way to have our owne desire in all things as farre as is for our good. Let us seeke first the kingdome of God, that God may rule, and raigne in us, and we shall raigne in the kingdome of God. For other things, God will bring it to passe I know nothow, they shall be cast upon us. He that is f…ll for heaven and happinesse, GOD will make him full for the world, and successefull, as much as he sees … to bring him to heaven: if God see any thing that would hinder him, he must leave that to his wisdome.
Therefore let us labour to bee able from truth of heart, to returne to the commandement, and promise of God, this sweete and gracious answer of the holy man David, when God saith generally or particularly, Seeke my face, Thy face Lord will I seeke.
FINIS.
FAITH TRIVMPHANT. In five Sermons, on HEB. 11. 13.
By The late Learned and Reverend Divine, RICH. SIBBS. Doctor in Divinity, Mr. of KATHERINE Hall in Cambridge, and sometimes Preacher to the Honourable Society of GRAYES-INNE.
LUKE 7. 50.
And hee said to the woman, thy faith hath saved thee, goe in peace.
LONDON, Printed by T. B. for N. Bourne, at the Royall Exchange, and R. Harford, at the guilt Bible in Queenes-head Alley in Pater-noster-Row. 1639.