Eight Sermons, Sermons · Sermon 1
OF MANS BLESSEDNESS, OR THE BLESSED MAN.
Pſal. 4.6.
Many there be that ſay, Who will ſhew us any good? Lord lift thou up the light of thy Countenance upon us.
IN this Pſalm we are taught by Davids example, how to carry and behave our ſelves in times of danger: by David two things are done, which are the parts of the Pſalm.
Firſt, He Prays, verſe 1.
Secondly, He believes, which appears by,
1. His Exhortation to his Enemies. v. 2, 3, 4, 5, 6.
2. The profeſſion of his …aith, ſee the 7th v. to the end. Which profeſſion of his Faith is illuſtrated by an Argument drawn a diſſimili, v. 7. many ſay, &c. but Lord, &c.
3. By his own ſecurity in this time of trouble. v. 8.
Many there be that ſay, that is, not with the mouth onelyonly, but by the language of their lives and practices; for even thoſe that are Dumb, do ſay, Who will ſhew us any good? Who will ſhew us, or will make us to ſee or enjoy any good The words note an ardency of their deſire, Who will ſhew us any good? But I ſay, Lord lift thou up the light of thy Countenance or Face upon me; that is, ſhew thy love and thy favour to me. The Elevation of Gods Face or Countenance in Scripture phraſe, doth note the Communication and Manifeſtation of the gracious preſence and favour of God. For it is a Metaphor drawn from the riſing Sun, ſcattering the bea… of its light ſo upon inferiour Creatures, that thereby Life and Comfort is brought unto them. This David prays for, and chooſes in oppoſition to the generality of mens deſires; and ſo the Doctrine is this.
Though Men do ordinarily ſeek after ſomething that may make them happy in this World, Yet a gracious Man doth count himſelf fully happy in the enjoyment of God, and the light of his Countenance.
'Tis true indeed, there is an happineſs to be obtained (ſaith he) and ordinarily men do ſeek this happineſs in the Crowd and Throng of the Creatures: But as for me, I do not place my happineſs there, but in the clear enjoyment of God; whatever therefore men ſay or do, in reference to their happineſs; this is that I ſay, Lord lift thou up the light of thy Countenance upon me. So that though men do ordinarily ſeek after ſomething that may make them happy in the World. Yet a good and gracious man doth account himſelf fully happy in the enjoyment of God, and the light of his Countenance, for the opening and proſecuting wherof.
1. I ſhall labour to ſhew you that there is a diſpoſition in men, to ſeek after ſomething that may make them happy.
2. That they are commonly miſtaken in the matter of their happineſs.
3. Yet there are a Generation of Men, who have found out true happineſs, and are truly bleſſed.
4. Wherein this happineſs doth conſiſt, and why it doth conſiſt therein?
5. How a man ſhall know, whether he hath ever been thus bleſſed, or enhappied with the light of Gods Countenance ſhining on him?
6. How he may attain thereunto?
As for the Firſt, That there is a diſpoſition in Men to ſeek after ſomething that may make them happy. This Text ſaith,Nemo est Mortalium qui habet in votis ut fruatur bono: hoc eſt, naturale eſt omnium creaturarum commu…e tendere in aliquem finem, ſub aliqua ratione boni, finis enim & …onum convertuntur, homini autem maximé convenit, qui prae…itus eſt intellectu, quo finem apprehendit ibi proponit & ad il…m per media contendit. Ames in Pſalm. Agere propter finem eſt proprium creaturae rationalis: Aquin. Many ſay, Who will ſhew us any good? By which many, we are, ſaith Dr. Ames, to underſtand all Men; but that cannot be, becauſe here is an oppoſition in Davids practice, to the practice of this many; but his practice was not oppoſed unto all, but to the generality of Men generally; therefore there is a diſpoſition in Men, to ſeek after ſomething that may make them happy. In the beginning man was truly happy, and though he be now fallen from that happineſs: yet there is a diſpoſition in him ſtill to grope after happineſs. Ye ſee how it is with an Houſe that is burnt down, though it be burnt down to the ground, there are divers pieces of Timber left, though ſcorched, and burnt, and ſpoiled, yet left: and ſo, though Man be fallen, and that goodly building which God Created at the firſt, be now burnt down to the ground; yet there are certain ſcorched and ſpoiled Principles left in him; and what more natural to Man, then to deſire that he may be happy; ſurely therefore there is a diſpoſition ſtill in man, to ſeek after happineſs. Look how far a man knows that a thing is good, ſo far he may act, and ſeek after it; becauſe good is the object of mans will: but every man knows in general, that it is good for him to be happy.
Utrum omnis homo appetat beatitudinem? It em quod beatitudo duplic…ter poteſt conſiderari, & primo ſecundum communem rationem beatitudinis, & ſic neceſſe eſt, quod omnis homo beatitudinem velit, ratio a…tem beatitudinis communis est, ut ſit bonum perfectum, &c. Secundo poſſumus loqui d… beatitudine ſecundum ſpecialem rationem quantum, ad id in quo beatitudo conſiſtit, & ſic non omnes cognoſcànt beatitudinem qui neſciunt cui rei communis ratio beatitudinis conveniat, ut per conſequens, quantum ad hoc non omnes eam volunt. Aquin. 12. ae. q. 5. a. 8.
It's true indeed, that naturally men do not diſtinctly know wherein their happineſs lies; but as Aquinas obſerves, there is a general knowledge of happineſs, and there is a diſtinct and right underſtanding of it. Now though all men have not this diſtinct knowledge of our happineſs, yet all men have a general knowledge of it, and they know that its good for them to be happy: ſurely therefore, there is a diſpoſition in all the children of men, to ſeek after ſomething that may make them happy. But,
2. General. Though there be ſuch a diſpoſition in men, yet they are generally miſtaken in the matter of their happineſs. Many ſay; Who will ſhew us any good? But Lord lift thou up the light of thy Countenance, &c, It ſeems then that there is a general miſtake amongſt men, in reference to this happineſs; Is not he miſtaken herein, that doth bleſs himſelf in the way of his ſin? Some do ſo, Deut. 29.19. Is not he miſtaken herein, that doth bleſs the Covetous, whom God hates? Some do ſo. Pſal. 10. Is not he miſtaken that doth place his happineſs in the enjoyment of the Creature? And who doth not ſo? Oh ſays one, if I can but attain to ſuch and ſuch an eſtate, then I ſhall be happy! Oh ſays another, I am now reviled, and reproched, if I can but clear my ſelf, and come off with Honour, then I ſhall be happy! Oh ſays another, I have ſuch and ſuch an adverſary, if I can but overcome him, then I ſhall be happy! What man is there that doth not place his happineſs in one Creature comfort or another. Do not ſome place their happineſs in Pleaſure, ſome in Riches, ſome in Honour, ſome in Power, ſome in Health, Strength, and Beauty of Body, ſome in Knowledge, Wit, and Learning, ſome in moral Civil Life, and other excellencies! But if Happineſs cannot be found in theſe, either ſingly or together, then ſurely there is a great miſtake amongſt the Children of Men, in reference to their laſt end and happineſs. Now what creature excellency is there in all the world, that can give this happineſs to the Children of Men? Certainly none.
Vide Aquin. Sum. 1. 2 ae co…tra gent. l 3. Suar. de beat. Anton. pan…h. pſ. 1.
1. For will ye inſtance in the ſtrength and health, and beauty of ones Body. Indeed our Health is the Salt of all the mercies and comforts which we do enjoy; but may not a bad and wicked man enjoy his health and ſtrength, and beauty as well as a good man, and can any wicked man be happy; happineſs conſiſts in a ſtable good; but what more unſtable and uncertain, then our health and ſtrength, and beauty; Surely therefore our happineſs is not to be found therein. Or,
2. Will y… inſtance in Riches, Wealth and this Worlds goods. It is the property of happineſs, to be deſireable for it ſelf: It is that good thing which all things are deſired for, and which is deſired for nothing elſe; but Riches are deſired for ſomething elſe, not for themſelves; and if it be a mans duty ſometimes to part with them, and to deſpiſe them, then our happineſs cannot conſiſt in them, but we are ſometimes to part with all theſe things for Chriſt; Surely therefore our happineſs is not to be found therein.
3. Will ye inſtance in Honour, Fame and Credit in this World. What more uncertain then that, that is not ones own? Is it not a better thing to deſerve honou…, then to be honourable? But that is truly bleſſed which is beſt of all; and if it be more ſafe for a man to be reproched ſometimes, then to be applauded, then our happineſs cannot conſiſt in honour; but as Seneca ſays, Beatus eſt qui contemnere poteſt & contemni; He is an happy man that can contemn and be contemned. If I be reproched, then I learn to walk humbly; if I be applauded, then I grow proud thereby. And ye know what was the iſſue of Hamans honour; Surely therefore our happineſs cannot conſiſt therein, Or,
4ly. Will ye inſtance in power and outward greatneſs in this World! What doth more depend on others? That which depends on many other mens wills, cannot be my happineſs, ſo doth all worldly power and greatneſs do; there is nothing better then our happineſs. Now worldly power may be uſed to Evil; and that is better which cannot be uſed or abuſed to Evil; but ſo worldly power may be; Surely therefore our happineſs cannot conſiſt therein; Or,
5ly. Will ye inſtance in pleaſure, which is the great Diana of the World, that is common to bruit Beaſts, and can that make a man truely happy which the Beaſts have. If pleaſure make a man happy, then the more pleaſure he takes, the more happy he is; but the more pleaſure that a man takes, the more wicked he is. 'Tis the property of true happineſs to elevate the mind, to innoble the Soul, and to juſtifie the Heart; but the more carnal pleaſure a man takes, the more his mind is depreſſed, his Soul effeminated, and the leſs his heart is ſatisfied; Surely therefore our happineſs cannot conſiſt therein. Or,
6ly. Will ye inſtance in knowledge, wit and wiſdom, Solomon tells you, that in much wiſdom is much grif, and he that increaſeth knowledge, increaſeth ſorrow, Eccleſ 1. ſurely therefore our happineſs cannot conſiſt therein. Or,
7. Will ye inſtance in Moral Virtues, and in a civil Life, the more happy that any man is, the more he doth draw nigh, and is made like to God; but a man is not made like to God by Moral Virtues, or a Civil Life, ſurely therefore our happineſs cannot conſiſt therein.
Obj But though our happineſs doth not conſiſt in any of theſe alone, yet it may be that all theſe together can make one happy.
Anſ. Nay, for put all theſe things together,Omnes creaturae ſine Deo, non poſſant eſſe ſufficiens objectum humanae be atitudinis. S…ar. de beat. diſp. Sect. 1. Solus Deus, ſine conſortio alicujus creaturae, eſt ſufficiens objectum beatitudinis. lb. S…ct. 2. yea, put all the good things and comforts of this world together, yet they are not ſufficient for to make one happy; for take the good things of this world and abſtract them from the enjoyment of God and though they be never ſo many, yet they are dependent things which do depend on another, and can that make you truly happy, which doth depend on another? Take all the bleſſings and comforts of the world together, and they cannot make a man godly that is ungodly, now can that make you happy which cannot make you good? What is there in the world, take it ſingly or in ſociety with others, which is free from imperfection, and can that make you perfect which is in it ſelf imperfect? the more that any ſuperiour thing is mingled with its inferiour, the more it is defiled, is not Gold defiled by being mixed with Silver? Is not Silver defiled by being mixed with Braſs? Is not Wine defiled by being mixed with water? Is not Wheat defiled by being mixed with Chaffe? Now take all the Creatures in the World together and they are inferiour to your ſouls. Surely therefore you may be defiled, but you cannot be made happy or bleſſed thereby. Yet, Lord, how many are there that ſay concerning theſe outward things who will ſhew us any good? why? becauſe they are miſtaken in the matter of their happineſs.
Queſt. But how comes it to paſs that men are thus miſtaken in the matter of their happineſs.
Anſ. 1. Sometimes this miſtake doth ariſe from ignorance of the right and true notion of happineſs. If a Country man that hath heard of a King, go up to the Court, and ſee a Knight, or Lord, or Prince come out in fine and brave apparel, he ſaith, lo there is the King, becauſe he knows him not by face, a general notion he hath of a King, but not having the true notion of his perſon, he is miſtaken, and ſaith, lo, there is my King and Sovereign. So a man having heard that there is ſomething that will make one happy, but not having the right and true notion of it he is thereby miſtaken in the choice of his happineſs, as for example; It is truly ſaid that he that is happy hath what he would; now men turn this principle and ſay, he that hath what he would have is an happy man; and ſo if a wanton hath the embraces of his beloved, then he ſays, now am I happy, becauſe I have what I would; ſo if a Drunkard meet with his vain and wicked companion, he ſaith now am I happy, becauſe I have what I would. Whereas in truth, as Auſtins Mother ſaid, he is not happy that hath what he would,Si bona velit & habet beatus eſt, ſi autem mala velit & quamvis habeat miſer eſt. Auguſt. confeſs. but he that wills aright and then hath what he would, but becauſe men are ignorant thereof, and have not the true notion of happineſs in their hearts, therefore they are ſo miſtaken.
2. Sometimes this miſtake doth ariſe from the miſapplication of the true notion of happineſs. For what is happineſs, but the enjoyment of that which doth command all things elſe? …ut now through miſapplication of this notion, men ſay, Mony commands all things, and therefore the more mony I get, the more happy I am, and ſo are miſtaken in the matter of their happineſs.
3. Sometimes men are miſtaken herein, becauſe they meaſure their happineſs by their own preſent want. For ſaith Ariſtotle, if you look into your experience, ye ſhall find, that if a man be poor,Ariſtot. Ethic. l. 1. then he thinks it an happineſs to be rich; if a man be diſgraced, then he thinks it is his happineſs to be vindicated, if a man be ſick, then he thinks there is no greater happineſs in the world then to have his health; and ſo men meaſuring their happineſs by their own preſent wants are miſtaken therein.
4. But ordinarily men are miſtaken in the matter of their happineſs, becauſe they do not hearken to and conſider what is ſpoken to them about true happineſs. Famous is that ſtory of Craeſus among the Heathens, he was a King of a great Country, and tumbled in his Gold and Silver, and Solon, that Wiſeman of Greece, coming into his Country, he deſired to ſpeak with him, and when he ſaw him, after Solon had ſeen and viewed all his wealth and glory, he asked him, Whom he thought to be the moſt happy man in the world. Imagining that Solon would have ſaid Craeſus. But Solon anſwered, I think Tellus was the moſt happy man;foreign, vide Herodotus. …b. 1. Tellus ſaith he, why Tellus? becauſe ſaid Solon, he having Governed the Commonwealth well, and brought up his child honeſtly and religiouſly, he dyed honourably. Well then ſaid Craeſus, but who doſt thou think is the ſecond happy man in the world? I think ſaid he, thoſe two Brothers, that inſtead of Horſes, drew their Mother in a Chariot to the Temple. Whereupon ſaid Craeſus, what thinkeſt thou of me? I think ſays he, thou art a very rich man; but a man may be happy though he be poor, and a man may be unhappy though he be rich, for he may loſe all his riches before he dye; and therefore, ante obitum nemo, I think none truly happy, but he that lives well, and dyes well; whereupon that Wiſeman Solon was diſmiſſed the Court with neglect: but afterward this Craeſus making war againſt Cyrus, he was overcome by Cyrus, and being taken Captive he was laid upon a Pile of Wood to be burned to death, then lying on the Pile of Wood, he cryed out and ſaid, O Solon, Solon. Cyrus enquiring what he meant, then he ſaid, this Solon was a Wiſeman of Greece, that told me, that happineſs did not conſiſt in riches, for they might all be loſt, and a rich man might dye miſerable, whoſe words ſaid he, I then neglected, but now I find true, and therefore now I cry out and ſay, O Solon, Solon. And truely thus it is at this day, Preachers call upon men, and tell them, that our happineſs lyes not in theſe outward things, and they doe not regard it. But there is a time a coming when men will cry out and ſay, O Solon, Solon; but for the preſent men will not hear and conſider where their happineſs lyes, and therefore they are thus miſtaken in the matter of their happineſs. But thus now you have heard, that men are miſtaken, and how it comes to paſs that they are ſo miſtaken, and ſo I have done with the Second General, now the Third follows.
3. General.
3. Though men are generally miſtaken in the matter of their happineſs, yet there are a generation of men who have found out this happineſs, and are truly bleſſed, many ſay who will ſhew us any good, but I ſay otherwiſe; plainly then, there are a generation of men that have found out this happineſs, and are truely bleſſed; for thoſe that the Scripture calls bleſſed, are bleſſed indeed. Now there are a generation of men whom the Scripture calls bleſſed, and if you would know who theſe are, I will inſtance to you in ſome particulars.
1. The Scripture calls them bleſſed, that have their ſins pardoned, Bleſſed is the man whoſe iniquity is forgiven, and whoſe ſin is covered. Rom. 4.
Secondly, The Scripture calls them bleſſed, whom the Lord doth teach the myſteries of his Kingdom, Pſal. 94.12. Bleſſed is the man whom thou teacheſt out of thy Law. Mat. 16.17. Bleſſed art thou Simon Bar-jona: for fleſh and blood hath not revealed it to thee but my father.
Thirdly, the Scripture calls them bleſſed that wait on the Poſts of wiſdom, and are made wiſe thereby, Prov. 8.35. Bleſſed is the man that heareth me, and waiteth daily at my gates, watching at the Poſts of my door. Prov. 3.13. Happy is the man that findeth wiſdom and getteth underſtanding; ſo again, v. 18, And happy is every one that retaineth her.
Fourthly, The Scripture calls them bleſſed that are of a meek, humble, and a pure ſpirit, Bleſſed are the poor in ſpirit. Bleſſed are the pure in heart. Bleſſed are the meek in ſpirit. Mat. 5.
Fifthly, The Scripture calls them bleſſed that do walk in Gods ways, and not in the ways of the world, Pſal. 1. Bleſſed is the man that walketh not in the counſel of the ungodly, nor ſtandeth in the way of ſinners, nor ſitteth in the ſeat of the ſcornful, but his delight is in the law of the Lord, and in his law doth meditate day and night. So Pſal. 119.1. Bleſſed is the man that is undefiled in the way; and ſo again, Pſal. 112.1. Bleſſed is the man that feareth the Lord, and delighteth greatly in his Commandments.
Sixthly, The Scripture calls them bleſſed that ſuffer for Chriſt, his way, and truth, and name. Mat. 5. Bleſſed are ye when men perſecute and revile you for my name-ſake.
Seventhly, The Scripture calls them bleſſed that conſider the poor Saints and people of God, who have bowels of love and compaſſions. Pſal. 41. Bleſſed is the man that conſidereth the poor.
Eighthly, The Scripture calls them bleſſed that know and doe the work of their place and office, both to God and man. John 13.17. I ſay unto you ſaith Chriſt, the Servant is not greater then the Lord, if ye know theſe things; happy are ye if you do them.
Ninthly, The Scripture calls them bleſſed that wait and prepare for the deliverance of the Churches, and the coming of Chriſt: behold I come as a Thief, bleſſed is he that watcheth and keepeth his garments. Rev. 16.
Tenthly, The Scripture calls them bleſſed that dye in the Lord, and are found ſo doing when Chriſt comes, bleſſed is that ſervant whom when the Lord comes he ſhall find ſo doing, Mat. 24. And bleſſed are thoſe that dye in the Lord. Rev. 14.13. Do you therefore ask who is this bleſſed man, the man that is truly bleſſed, the Scripture tells you in all theſe particulars, ſo that doubtleſs there is a generation of men that have found this happineſs, and are truly bleſſed, that is the third General, now the fourth follows.
Fourth General.
Wherein the true bleſſedneſs or happineſs doth conſiſt;Beatitudo formalis conſiſtit in fruitione beatitudinis objectivae, beatitudo autem objectva eſt Deus: quia eſt bonum perfectum ſatiens appetitum. the Text tells you, in the light of Gods countenance and the ſhine of his face; for look wherein God did command the Prieſts of old for to bleſs his people, therein true bleſſedneſs muſt needs conſiſt; now if ye look into the ſixth of Numbers, ye ſhall find that therein God commanded Aaron and his Sons for to bleſs the people, verſe 23. on this wiſe ye ſhall bleſs the children of Iſrael ſaying, The Lord bleſs thee and keep thee, the Lord make his face to ſhine upon thee and be gracious unto thee, the Lord lift up his countenance upon thee; and if you look into Pſalm 67, 1. ye ſhall find that when the Pſalmiſt prayed for a bleſſing, he prayed thus, The Lord be merciful unto us, and bleſs us, and cauſe his face to ſhine upon us. Surely therefore the happineſs and bleſſedneſs of man muſt needs lye and conſiſt in the light of Gods countenance, and the ſhine of his face.
Object. But if our bleſſedneſs doth conſiſt herein, then ſome of Gods own people are not bleſſed? For God doth hide his face from ſome of them, and how many are there, even amongſt the Saints that complain ſaying, Oh, the face of God doth not ſhine on me.
Anſ. True they do ſo, and its poſſible that God may hide his face from his own Children for a time; but what Child of God is there in all the world, but the face of God hath ſhined upon. It is poſſible that a Child of a natural Father, may never ſee the face of his Father, his Father may be dead before he is born; but no child of God but hath ſeen his Fathers face: for what is the face of God but his favour; and what is the ſhine thereof but the manifeſtation of his favour; and when God pardoned his ſin at the firſt, did not he manifeſt his love and favour to him? And doth he not daily do it in ſupporting him with his Arm? In the times of the old Teſtament, the Saints did meaſure the favour of God too much by outward mercies and bleſſings, becauſe the Land of Canaan was promiſed them as a favour from God, when the Enemy did break in upon them they ſaid, That God did then hide his face from them; but ye know how is is with the day, if it be day the Sun ſhines, and though ye ſee not the beams thereof, yet you ſee the light thereof; ſo here, though you ſee not the beams of Gods countenance, yet if it be day with you, you ſee the light thereof. Now it is day with all the Children of God, they are Children of the day; and therefore whatever they ſay or think, there is none of Gods Children, but the face of God doth or hath ſhined upon.
Queſt. But how ſhall I know that the face of God hath ever ſhined on my Soul, for there are many deluſions about this matter? How ſhall I therefore know that God hath ever lift up the light of his Countenance upon my Soul?
5. General.
That is the 5th. General, therefore I ſhall now ſpeak to that. Anſ. If God hath ever bleſſed you in truth, then hath his face ſhined upon you; for his bleſſing and the ſhine of his face go together, as ye have heard. Now when God bleſſes a man, then he draws him nearer to himſelf. Bleſſed is the man (ſaith the Pſalmiſt) whom then cauſeſt to approch unto thee; when God bleſſes a man, then he makes him to encreaſe and multiply; if he bleſs him in his eſtate, then he doth increaſe and multiply therein; if he bleſs him in his parts, or gifts, or graces, or comforts; then he cauſeth him to increaſe therein: ſo at the beginning the Lord bleſſed Man and ſaid, increaſe and multiply. And therefore if thou haſt been ſuch an one as hath lived at a diſtance from God, and now at brought nigh to him, and increaſed in thy gifts, graces, and comforts, then hath the Lord bleſſed thy Soul, and ſo hath ſhined on thee.
2. If God hath ever ſhined upon thy Soul, then he hath wonderfully irradiated and enlightened, and taught thy Soul the myſteries of the Goſpel, which did never enter in thy heart before. Pſal. 67.1, 2. The Pſalmiſt ſaith, Be merciful unto us, and bleſs us, and cauſe thy face to ſhine upon us, that thy way may be known, &c. And ſays the Apoſtle. 2… or. 4.4, 6. God that commanded light to ſhine out of darkneſs, ſhine into your hearts, to giv you the knowledge of the glory of God in the face of Jeſus Chriſt.
3ly. If this light of Gods countenance hath indeed ſhined upon your heart; then your other carnal kitch…n lights have been put out thereby. Ye ſee that when the Sun ſhines upon the kitchin-fire it doth put it …ut; ſo if ever God hath ſhined upon your Soul, there …ath ſuch a glory fallen upon your hearts, that there…y all your carnal kitchin-comforts and delights have …een put out thereby.
4ly. If God have ſhined upon thy Soul in truth, …hen are you ſatisfied with the light of Gods Coun…enance, and yet your deſire after it is the more in…reaſed. This ſeems to be a Paradox; but it is true, …e more a man ſees the light of Gods Countenance, …he more he longs after it; and the more he longs after it, the more be is ſatisfied with it. Shew us the Father (ſaith Thomas) and it ſufficeth; I have now that (ſaith the Soul) which doth make me happy: therefore I am fully ſ…tisfied, yet I have taſted ſuch ſweetneſs in it, as I cannot but thirſt and long after more. Oh when ſhall come and appear before thee, that I may be fully ſatisfied with thy likeneſs.
5ly. If the face of God hath ever ſhined upon your Soul, then there hath been a time when you were in the dark, and by the light of Gods Countenance your doubts and fears have been all diſpelled at once; God never ſhines but upon thoſe that have been in the dark; God that commanded light to ſhine out of darkneſs, ſhine into your hearts, ſaith the Apoſtle, and when God ſhines, then all your fea s, and doubts, and objections are anſwered at once; not by degrees, and one after another, but the face of God anſwers all at once. As when the Hus…and comes home, though his Wife have had many fears that ſhe ſhould never ſee him again; yet when ſhe ſees his face, then all her fears and doubts are anſwered at once; So here, although you have had many fears that you ſhould never ſee the face of God again, yet when his face ſhines, then all your doubts are anſwered at once.
6ly. If the face of God have ever ſhined upon your Soul in truth, then have you been thereby enabled to do and act ſome great thing for God, and you have had an heart given you to do it. Cant. 1.12. When the King ſits at his Table, my Spikenard ſendeth forth the ſmell thereof. By Spikenard here, we are to underſtand the ſweet ſmelling fruits and graces of th… Spouſe of Chriſt. Now ſaith ſhe, theſe graces ſend forth their ſmell when Chriſt ſits at his Table: when I have the gracious preſence of Chriſt, then are my graces moſt Odoriferous, then can I act and do that for Chriſt which I never could before, then my graces do ſend forth their ſmell, then can I do ſome great and ſpecial thing for Chriſt. And,
7ly, If the face of God did never ſhine upon your Soul, then you could and would not be ſo afflicted for the want thereof; Ignoti nulla cupido, if you had not taſted of this ſweetneſs, you could not be ſo afflicted for the want thereof; but when you think that God hides his face from you, then you are as one that goes down to the Pit, and you ſay. Oh all the World for one ſmile from Chriſt. Lord, let me ſee thy face though I be a Beggar, and though I have no comforts in this World, yet let me ſee thy face, for I am not able to live without the light of thy Countenance.
8ly. And if ever you have ſeen the face of God in truth, then hath your heart been inflamed with love to Chriſt upon that account: for by him you had your addreſs into the preſence of God, by him and in him Gods face doth ſhine upon your Soul. God that commanded light to ſhine out of darkneſs, ſhine into our hearts, to give us the knowledge of God in the face of Jeſus Chriſt. Though ye cannot behold and look upon the Sun in his full Glory; yet if you look upon the Water where the Sun ſhines, you may ſee the Sun. Now God ſhineth upon Chriſt, and in him you do ſee Gods face; and therefore if ever God did in truth ſhine upon your Soul, then hath your heart been inflamed with love to Chriſt upon this …ccount; but if your heart were never inflamed with love to Chriſt upon this ſcore, if you were never afflicted for the want of Gods face and preſence, if you never were enabled to do any great thing for Chriſt, if you never were in the dark in reference to your ſpiritual condition, if your deſires after God were never ſatisfied and encreaſed at once, if your Kitchin-fire was never put out by divine irradiation upon your ſoul, if you have never been ſo bleſſed by the Lord as thereby to be drawn out of the world to himſelf and to be increaſed in ſpiritual things, then hath not God ſhined on you to this day, and therefore you are yet to ſeek for your true happineſs.
Queſt. But ſuppoſe the face of God never yet ſhined on my ſoul, or that it hath ſhined, and is now hidden, what ſhall I doe that the face of God may ſhine upon me, that ſo I may be made partaker of this true happineſs and bleſſedneſs?
Sixth General.
Anſw. That is the ſixth General which I will only ſpeak unto and conclude: Would you have this light of Gods countenance, and the face of God ſhining on you? then,
1. Be ſure that you take heed of all the ſins which do or have hid the face of God from you, Iſaiah 59.1. the Prophet ſaith unto the people of God, Your iniquities have ſeparated between you and your God, and your ſins have hid his face from you; is Gods face therefore hidden from you, look into your life and way, and conſider what thoſe ſins are, and take heed thereof.
2. The way to have any mercy from God is to be upright in the deſiring of it, He will be a Sun and Shield to them that fear him, and no good thing will he with-hold from them that walk uprightly. Is therefore the face of God ſhining, the good thing that you deſire? Take heed that you do not deſire it, meerly for the ſweetneſs of it.M…lti ſunt guloſi ſpirituales. Avila. It is a ſweet thing to behold the Sun, much more the ſhine of Gods face, but if I deſire it only for the ſweetneſs of it, then I am not upright therein, take heed therefore of that.
3. If you would have the face of God ſhining on you, then be ſure that you ſtand where God ſhines and bleſſes. Pſal. 50.2. Out of Zion the perfection of beauty, hath God ſhined; and there, ſaith the Pſalmiſt, He commandeth his bleſſing and life for evermore. What is his bleſſing, but the ſhine of his face, and how doth he command it. By giving it; there he commandeth his bleſsing. There then do you ſtand where the Lord bleſſeth and ſhineth.
4. In caſe that God ſeemeth to hide his face from you at any time, then walk wiſely and humbly towards God in the time of his ſuppoſed abſence, then lament after God and his preſence, as the greateſt loſs in the world; then take heed of jealouſies, and do not ſay God is gone and will return no more; then be much in obedience, and ſay, well, though I cannot ſee God, yet I'le ſerve him, and though I cannot enjoy him, yet I'le obey him; and if you carry it wiſely and humbly towards God in the time of his abſence, then will he return again unto you, and will cauſe his face to ſhine upon you. But,
5. Take heed that you do not dig too deep into the earth, he that is much under ground cannot ſee the S…n, or the ſhinings of it: So if you be much in the world and under ground, you cannot ſee the face of God, and the light of his countenance; therefore take heed that you be not much under ground in your callings. And
6. Whatever frowns you meet withall from men, be quiet …nder them, and improve them: for uſually God ſhines when man frowns Do men therefore frown upon you, take their frowns quietly, and wait for a ſhining God now. And
7. Be ſure that you do not frown nor look awry upon any that are Chriſts; for how ſhould God look kindly on you, when you look unkindly on his? How ſhould his face ſhine on you, when your face doth not ſhine on his. Therefore take heed that you frown not on any that are Gods.
8. Then throw your ſelf down at Gods feet in a quiet reſignation of your ſelf unto God, for G…d will ſurely take them into his arms that doe throw themſelves down at his feet. …f I can leave my ſelf at Chriſts feet, he will take me into his boſom, and I ſhall ſee his face; wherefore then throw your ſelf down at Gods feet. And,
9. Pray, and pray much for the preſence of God, and the ſhine of his face upon your ſoul, let him kiſs me with the kiſſes of his mouth, ſaith the Spouſe, ye have a command for this, Pſal. 105.4. Seek the Lord and his ſtrength, ſeek ye his face evermore; and the Lord hath promiſed to give you this mercy: for look what God promiſed to his people of old, that he promiſeth to you and to all his people, now Ezekiel 39. 29. he ſaith, Neither will I hide my face any more from them; though I have hid my face from them for a time, yet I will not hide my face any more from them Would you therefore have the face of God to ſhine upon you; go and pray, and pray earneſtly for the face and preſence of God, and ſay with David here, Lord, lift up the light of thy countenance upon me, and thus ſhall you be made partakers of this great bleſſing. And thus I have done with this Argument, The Bleſſedneſs of man, or the true bleſſed man.