The Scripture Directory for Church Officers and People, Exposition 2 · Part 2
THE GODLY MANS CHOICE: SHEWING That a gracious heart doth more eſteem the favour of God, and the light of his Countenance, then any earthly thing whatſoever.
Pſalm 4.6.
Lord, lift thou up the light of thy Countenance upon us.
WE are now come to the ſecond part of the Text, and in that we have the ſpirit of David, and all godly men expreſſed, and that is contrary to the deſires of earthly men, while they thus earneſtly long after ſome earthly good. He ſheweth what is that, which his ſoul doth moſt thirſt after, and that is, The light of Gods favour.
For the right underſtanding of the words, there is ſome difference amongſt Interpreters: Some Popiſh Expoſitors, render it aſſertively, not imperatively; Signatum eſt ſuper nos, the light of thy countenance is ſealed upon us. Thus Bellarmine, and generally the Schoolmen; They bring it to prove, That there is ſomething of Gods Image left in every man, whereby he is able to diſcern good and hate evil. As if the ſenſe of the Pſalmiſt was this; Why do the men of the world ſeek thus after earthly good things, and are ſo uncertain in their affections; for God hath placed the light of reaſon and conſcience in every man, whereby he is able to know there is the chiefeſt good? Now although we do not refuſe this interpretation, upon Illyricus his Reaſon, that there are no implanted principles of knowledge about God; yet the context doth more evince the latter, that it is by Prayer-wiſe to God. And although Bellarmine ſaith, the Hebrew may be pointed, ſo as to make Signatum eſt, and that the Septuagint know better then the M…ſorites; yet becauſe it's ordinary to put Samech for Sin, and He for Alph, as here Neſah for New; we take it to ſignifie to lift up. And although it ſhould be from nes vixillum, that could not overthrow the ſenſe. And the Septuagint, foreign, doth not ſignifie an impreſſion of any thing in us, but a manifeſtation: As in that place, 2 Theſ. 3.14. Note ſuch a man by an Epiſtle. We therefore underſtand it of David's Prayer, That God would give a manifeſtation of his gracious love to him. A Metaphor taken from men, who when reconciled, do willingly turn their face, and look pleaſantly upon thoſe whom they delight in. Obſerve,
That a gracious heart doth more eſteem the favour of God, and the light of his countenance, then any earthly thing whatſoever.
This light of Gods countenance, is often ſpoken of by David, Pſal. 44.3. The original of all the mercies God vouchſafed to Iſrael, is ſaid to be Gods power, and the light of his countenance, becauſe he had a favour to them. So Pſal. 99.15. Bleſſed are they that know the joyfull ſound, they ſhall walk in the light of thy countenance. This favour of God, is that which makes a glad and joyfull heart. Hence in Antiquity, it was a proverbial ſpeech to expreſſe an happy man by, Deus vidit, God hath looked on ſuch a man.
Though the light of Gods countenance, doth ſometimes ſignifie only his bare knowledge and omniſcience, as Pſal. 90.8. Thou haſt put our ſecret ſinnes in the light of thy countenance: as Gods face is ſometimes upon a man for good, and ſometimes it's ſaid to be againſt man, for his hurt: but the ſumme is, That as it is with a man, when he is pleaſed with another, he turneth his face to him, looketh pleaſantly and cheerfully: as Job ſaith of himſelf, Job 29.24. Thus when God is pleaſed with a man, then the Believer apprehends nothing but love and favour from God: He ſeeth not frowns, but ſmiles in his face: And he ſeeth God to be to him, by the eye of Faith: As Eſau's face was to Jacob, pleaſing; and therefore ſaid to be like the face of God.
Let us conſider what this phraſe doth expreſſe. And
Firſt, It ſuppoſeth that all our iniquities and ſinnes, they are pardoned and blotted out. For as long as our guilt is upon us, and God ſeeth that,What this phraſe, to lift up the light of Gods countenance upon a man, implyeth. he turneth his face from us; He is an angry Judge: He is of purer eyes, then to behold ſuch things. Your iniquities divide between you and me. Hence, when ſinne is ſaid to be pardoned, the expreſſion is, that it is covered, Pſal. 32. implying, that ſinne of it ſelf, is loathſome and abominable to his eyes. Not but that he ſeeth ſin in every Believer, only it's pardoned in Chriſt, and ſo not imputed to the Believer: And though God ſee it, ſo as to chaſten for it, yet not to adjudge to eternal deſtruction. And this is ſo great a bleſſedneſſe, that David, Pſal. 32. doth only call this ſo: Bleſſed is the man (not whom God makes great, rich, and honoured in this world, but) to whom he imputeth no ſinne at all. This the humbled ſoul counteth a mercy, and in its ſad agonies, prayeth for the light of Gods countenance: All the world doeth him no good: All the creatures that would comfort him, do but as thoſe that would give Chriſt vinegar and gall to drink. David himſelf (Pſal. 5 1.) when in his great conflicts, becauſe of his ſinne, minds not his Kingdom, or honours, but prayeth, that God would have mercy upon him, according to his loving kindneſſe. Thoſe tender mercies of God, he flyeth unto. Till therefore ſinne be removed, Gods anger and wrath belongs unto us.
Secondly, In this is implyed Gods favour and love towards us; that he is pleaſed, and become reconciled with us. If the wrath of a King be ſo terrible, how much more is the wrath of God? But when the light of his countenance is towards us, then he is gracious; then his eye, his face, are all pleaſant and reviving. When David is reconciled to Abſolom, then it's no longer commanded, that he ſhould keep from his preſence, but his Fathers bowels long to ſee him him again. Can there be a greater good in the world deſired, then that Gods face ſhould be pleaſant to us? Then that he ſhould become reconciled with us? For as it is better to undergo all the wrath of all the moſt cruel Tyrants in the world, then to lye under Gods diſpleaſure; ſo it is better to enjoy the favour and love of God, then the advantage of all ſecond Cauſes. Gen. 4.14 Cain ſpeaks of this as the height of his miſery, That he ſhould be hid from the face of the Lord. To be in Hell, it would not be a torment, but becauſe Gods face is hid. Whereſoever God hideth his face, there is the inlet of all woe and miſery. Then on the contrary, when the face of God doth ſhine upon a Believer, as David prayeth for this often, then is that mans eſtate bleſſed and happy: God is then at peace with him: God is then reconciled. Now as the Apoſtle argueth, Rom. 8. If God be for us, who ſhall be againſt us? When the Sunne ſhineth, there may ariſe many black and thick clouds, there may be ſad and gloomy daies; but when the face of God doth ſhine on his children, then no darkneſſe, no tempeſts, no ſad temptations whatſoever, can hinder a man from having the beautifull beames of Gods favour. He can make the Sunne ſhine in the dark night. If he giveth peace, none can hinder it.
Thirdly, This phraſe doth imply the original, and cauſe of all Gods gracious mercies in time. It's becauſe of the light of his countenance, that any good cometh to us. For as the damned in Hell, who are totally caſt out from his face, cannot receive ſo much as a drop of water; ſo on the other ſide, where the favour of God is towards a man, there is a Treaſure of all the goodneſſe he can deſire. Therefore when David prayeth here, he doth (as I may ſo ſay) ask the whole Kingdom of God: Have this, and have all, if it be neceſſary for us. When David prayeth for the light of Gods countenance, he doth not ask for a ſingle mercy: It is not for one particular comfort he beggeth, but for the Treaſury: To have this, is to have the Ocean, not ſtreames: To have this, is to have the Mine, not ſome fragments of gold. Oh then, is it any wonder if this light of Gods favour be thus to be preferred, ſeeing it's the Treaſury of all the comforts we have! God then ſaith, Ask of me, though it be to the whole Kingdom, yet I will not deny thee. I mean in this ſenſe; That there is not one mercy in all Gods Store-houſe; there is no choice dainty in his Cellars, but thou haſt the Key to open it, when thou pleaſeſt.
For in the fourth place, This phraſe doth imply, That God hath a peculiar reſpect unto his Children: That he regardeth them with a more ſpecial favour then all the world. For the face of God, to ſpeak after the manner of men, is over the whole world: There is nothing hid from it. But then this ſhining of his face; this propitious and extraordinary favour, it's only to thoſe that are his: All the people of God, they are his favourites. And as Pharaoh regarded Joſeph in a farre other manner, then he did his other Subjects, he makes all the Land to be his. Thus doth God to his own Children; He giveth them Heaven and Earth; He makes them Heires of all the glorious Promiſes that are made in the Goſpel. So that Gods face towards them, is in an extraordinary manner: It denoteth a peculiar reſpect to them. Hence it is, that they have liberty to come with boldneſſe unto him: They have the ſecrets of God manifeſted unto them. Theſe are admitted into the holieſt of holies, whereas others are commanded to be in the outward Court only.
Fifthly, This phraſe of the light of Gods countenance upon a man, implyeth the Efficacy and powerfull Effects thereof. For as the Sunne by its beames doth enlighten the whole earth, and gives life and motion to every thing; thus alſo doth God where he favours. Where he is pleaſed, there he doth communicate all thoſe neceſſary and precious comforts, which he vouchſafeth unto his Children. None ever ſeeketh the face of God in vain. It's not a vain thing, to have the favour of God: For, his love is active; and he doth communicate himſelf unto ſuch, to the greateſt of their expectations. Whence is it, that God in time doth ſanctify his people, doth juſtifie them, doth pardon ſinne, and heal their corruptions? Is not all this, becauſe his countenance ſhineth upon them? Well therefore may David pray for this above all earthly advantages whatſoever: For, if he doth enjoy the face of God, then there cannot any thing be denyed him. It's from this, that he may preſſe for forgiveneſſe, for holineſſe: It's from this, that he may importune for any ſpiritual benefit he ſtands in need of. As ſhe ſaid, If thou loveſt me, how canſt thou deny this, and that to me? So, if thou loveſt me, if thy face be towards me, why is this or that mercy denyed unto me? If I have the Sunne, how cometh that to withhold its beames from me? And indeed, this is mainly intended in Prayer, that it ſhould be the light of his countenance acting, and operating: That it ſhould be putting it ſelf forth upon his ſoul.
Sixthly, This acting of Gods face in reference to the godly, implyeth it ſelf two waies.
Firſt, In reſpect of outward and temporal mercies. It's from this favour of God, that his people have any outward comfort in mercy towards them. For although wicked and ungodly men, they may have abundance of theſe outward things, yet it doth not come from Gods loving kindneſſe to them: They have them in his anger, and they uſe them to their own perdition. But it's not thus with the godly; Every mercy, though never ſo little, comes from the light of his face towards them. So that though they have never ſo little, if they have no more then Lazarus crums; yea, they cannot get them; yet they are better then thoſe who have the greateſt portions of the world: for theſe have the favour of God with it. Which made David ſay, A little that the righteous hath, is better then great abundance of the wicked. In this conſideration, as well as in others, that he hath it with the peace and favour of God, he is the child, and the friend of God, in all this. If he ſaid, he did not rejoyce ſo much in Dono uam ab te dato. This is much more applicable to the people of God; What they have they do not ſo much rejoyce in it, as that it cometh from the favour of God.
Again, The light of Gods countenance, ſheweth it ſelf in ſpiritual mercies: And theſe are a certain and ſure effect, demonſtrating of it. Whoſoever can find the leaſt degree of Gods grace in his heart, that hath the experience of any humiliation for ſinne, of any heavenly-mindedneſſe; though theſe things are but ſmoaking, yet he may conclude that the light of Gods countenance is lifted up upon him. Oh then, whoſoever thou art, that findeſt grace in thy ſoul, rejoyce not ſo much in that, as of what it is a ſign of, what it doth ſo palpably demonſtrate! Alas, even our very graces, as they are inherent in us, can afford us little comfort in themſelves; for they are ſubject to many imperfections and weakneſſes: We have many ſighes and diſcouragements becauſe of them. Only as they are Evidences and Demonſtrations of Gods favour, that from them we may certainly conclude, the face of God ſhineth upon us: So they afford unſpeakable joy. And therefore this is one reaſon, why a man may more rejoyce in the leaſt degree of grace diſcovered in himſelf, then in the greateſt outward mercies whatſoever. For we may have the wealth of Solomon, the long life of Methuſalem, and yet for all that, have not the leaſt of Gods loving kindneſſe to us. But on the other ſide, though afflicted, though perſecuted, though oppoſed, though ſhut up in dark dungeons; yet the diſcovery of grace within us, doth make us to conclude, that the gracious eye of God is upon us. So then, it's the light of Gods countenance, that is the efficacious cauſe of all the mercies we do enjoy. As Chriſt, when he looked upon Peter, that made him go out, and w…e… bitterly. Thus it's Gods gracious eying and looking upon us, that makes us go forth into any expreſſion of grace.
Seventhly, This phraſe of the light of Gods countenance ſhining upon a man, doth imply, the notice and knowledge of this: For ſo Gods light is often called that knowledge which he giveth of him. And indeed, though the face of God do ſhine upon a man, yet if he be blind, or in ſad darkneſſe of heart, that he is not able to behold it; then it's all one to him, as if did not ſhine at all. So that David prayeth, that he might have the knowledge and ſenſe of this upon the ſoul. Solomon ſaith, L…ght is ſweet, but it is to thoſe that do behold it. The darkeſt …ight, and day, are all one to a blind man. And thus now, when a godly man ſits in darkneſſ…, and hath no light which he perceiveth, he cannot but be greatly dej…cted So it is here; when the favour of God is not apprehended, but we rather apprehend his frowns and anger againſt us, then, though we be Children of light, yet we walk in darkneſſe. David doth often pray, that Gods face might ſhine upon him; and yet even then it did ſhine upon him, while he prayed for it: otherwiſe he could not have had a praying heart, neither could he be ſenſible of the want of it: But he wanted the knowledge and the aſſurance of it. So that although it be Gods gracious favour that put… us into a ſtare of bleſſedneſſe, yet it is the aſſurance of it, that makes us to rejoyce in it. When David had more joy and gladneſſe in his heart, then all the voluptuous and earthly men of the world, yet this could not be, without the aſſurance pf Gods favour. So that Gods gracious love, is better then the whole world. It is that which preſerveth from ſinne and hell; It is that which keepeth off all condemnation: But yet all the while, till we know this, our ſouls may conflict with ſad agonies. And this is the caſe of all the people of God, who are in ſad temptations, and lye under heavy defections. For theſe, though under the favour of God, yet not being aſſured of it, apprehend God as an angry Judge, continually againſt their ſouls.
Laſtly, Where the light of Gods countenance is, there is implyed the love and delight the Lord takes in ſuch. The eyes of the Lord, are often ſaid to be on the godly, as being a pleaſant and delightfull Object: He is never willing to turn his face from them. It is true indeed, there may be ſuch a time with the godly, they may either walk ſo negligently, or commit ſuch grievous ſinnes, that God may for a while turn his face from them, but yet this will not be for ever: God he will bring them to repentance, to ſelf-abhorrency; ſo that they ſhall with the Prodigall, be brought to ſee his face again. But the conſtant courſe of a godly man being to love God, and to avoid all ſinne, hence it is, that the waies of the upright are pleaſing to the Lord, and his gracious eye is alwaies upon them. Protection, direction, ſanctification, preſervation, all theſe are daily communicated unto them. What great encouragement is the Fathers eye to his Child, the Commanders to a Souldier? but how much more ſhould the light of Gods countenance put life into us?