Choice and Practical Expositions on Four Select Psalms, Sermons on Psalm 4 · Sermon 6
SERMON VI.
PSALM 4.6.
There be many that will say, Who will shew us any good? Lord lift thou up the light of thy countenance upon us.
It is (for the scope of it) a return of David from his Enemies, (whom he had conversed with in some passages before, as I have shewn unto you to sundry purposes; partly by way of Expostulation, in the second verse; and partly by way of Information, in the third verse; and partly by way of Counsel and Direction, in the fourth and fifth,) to a converse with God Himself, and that also in three particulars more: 1. By way of Petition, in the sixth verse. 2. By way of Profession, in the seventh verse. And 3. By way of Purpose or Resolution, laid down in the eighth. Our business is at this time with the sixth, which, with God's assistance, is to be now opened by us; There be many that say, &c.
IN the Text it self we have two general Parts considerable: First, The temper and disposition of men of the World, laid down by way of question; There be many that say, Who will shew us, &c. Secondly, The temper and disposition of the Saints and Servants of God, laid down by way of Petition, Lord lift thou up the light of thy countenance, &c.
We begin with the first, viz. The temper and disposition of Worldlings; There be many that say, &c. In which passage there are divers things considerable, as to the description and laying forth of the nature of such kind of persons in reference to true happiness, and that good which is desired by them: First, Here's their Ignorance, in that of themselves, they know not where true good is to be found; Who will shew it us. Secondly, Here's their Idleness, in that they do not at all bestir themselves for the seeking and obtaining of good there, where it is to be had; There be many that say. Thirdly, Here's their Carnality, in pitching and fastening their thoughts and desires upon Temporal good only; for that's the good here chiefly intended, Any good.
First, (I say) Here's their Ignorance, in not knowing where true good is to be had; Who will shew it us? as who of themselves did not know where to find it. This is the state and condition of the World, that they are at a loss for true Happiness, so as to define wherein it consists. The Heathen Philosophers they had many of them great Inquiries about it, and were divided amongst themselves concerning it. Some they put it in Honours, and others they put it in Pleasures, and others they put it in Riches. The best of them all, they put it but in the exercise and operation of civil and moral Vertues. None of them all could determine it, and absolutely conclude upon it, but were here in the dark. And so it is likewise the case of all other natural men, they are to seek in this particular, they know not where this Good is.
The reason of it is this, viz. That spiritual blindness which has occupated and prepossest their minds: Man having fallen from God, as he has thereby deprived himself of the state of true Happiness it self. So he has likewise deprived himself of an understanding to know where it is: Insomuch as he wearies himself in the following after this thing and that, and never lights upon that which is the point indeed. As the Apostle gives that account of the Gentiles, in Eph. 4.18. Having the Ʋnderstanding darkened, being alienated from the life of God, through the ignorance that is in them.
We see then, here by the way, what great cause we have to bless God for the Gospel, and the discovery of Salvation by Christ, and the opening of the eyes of our Understanding, by the Spirit of Wisdom, and Knowledge, and Revelation in him; that we may know what is the hope of our Calling, &c. Eph. 1.17. This is the advantage of all true Christians, that they know where true Happiness is to be had, and where alone; namely, in Jesus Christ, and the saving knowledge of Him: This is life eternal, that they may know thee the only true God, and Jesus Christ whom thou hast sent, John 17.3. And accordingly does the same Apostle bless God for this Knowledge, and triumphs in it, 1 John 5.20. We know that the Son of God is come, and hath given us an Ʋnderstanding that we may know him that is true; and we are in him that is true, even in his Son Jesus Christ. It is the priviledge which Believers injoy above other persons, in that they know the vein, and spring, and rise of true Comfort and Happiness, which the others do not partake of. That's one thing considerable in the temper and disposition of the World; to wit, their Ignorance.
The second is their Idleness, or Indifferency, or Hypocrisie; Many will say, who will shew us, &c. We see here how far the Religion of men of the World does for the most part extend, it's onelyonly to saying, and wishing, and proclaiming; never bestir themselves in the prosecution of that happiness whereunto they pretend; They say, Who will shew it us? It must be put, as it were, into their mouths, and forc'd upon them; or otherwise they are not likely much to mind it, or to trouble themselves about it. The desires of carnal men to true happiness, they are but faint and languishing in them; they are not such as do produce any stirrings or activities in them, or which do put them upon the practise of those Duties which do make for it. Men are desirous to have good, but they are not willing to be good: They would be happy, but they would not be holy; which is the only way to happiness, and which does indeed make it up. This is that which is here signified to us in this Expression.
Again, Who will shew us any good? Men love to be inform'd there, where they love not to practise answerably. They would be instructed, where they mean not to follow those instructions which are given them: As those People there in Jeremy, Chap. 42.3. Let the Lord thy God shew us the way wherein we may walk, &c. Well, and what then when they were shewen it? see in Chap. 44.16, 17. As for the Word which thou hast spoken to us in the Name of the Lord, we will not hearken unto thee. This is the temper of many more besides, very forward now and then to ask and inquire after their Duty, and that Good Way wherein they are to walk; Who will shew us any good? but when they are shewn it, they will do but as they list. Thus Religion is made a Pageantry, a spectacle, a meer shew; and that's all that it comes to with them.
It is good for us to take notice of these things, that so we may avoid them, and may not our selves be guilty of them. And the Spirit of God in Scripture does for this purpose warn us of them, that so we may free our selves from them; whiles he censures others, he does thereby admonish our selves, which is the use that we are to make of it, to make us so much the more industrious, and serious, and sincere, in such things as these are, and to mind them better. But so much for that, the Idleness, or Indifferency, or Hypocrisie of men of the World, in such an expression.
The third is their Carnality, By taking good here; for that good which is onelyonly Temporal, as it seems to be here chiefly understood, by that which follows in the next verse to it, verse 7. of this Psalm; where is mention made of the Corn and Wine, such good things as are annext only to this life here below. This is the good which these worldlings here mean, when they say, Who will shew it us? And so it gives us another character of worldly men, in regard of their Desires; which is this, to be carried only after worldly things. There's no good which such as those can think of, or long after, but only the good of the world, to have that tendred to them; Who will shew us this good? Though the words in the Proposition of them sound indifferently and indefinitely, Any good; yet it was this good which their thoughts and affections did especially run upon, which accordingly is here considerable of us, in reference to their disposition. This is that which the generality of people do mainly and principally look after, and bend their thoughts unto; Ease, and Pleasure, and Wealth, and Honour, and the like: There's nothing good with them, and which they think worth the pursuing, but only these. I shall not need to give you Instances and examples of it out of Scripture, they fall out to us in daily experience.
Therefore to give you some account of it, from whence it proceeds; there is this Considerable in it: First, The generality of the world, these many which are here spoken of; they know no other kind of good then such as this is: It is a true and common Observation, Ignoti nulla cupido; That good which is not known, it is not desired. Before any thing raises the Affection, it must first of all touch the Apprehension; it must begin there. Now the apprehensions of most kind of people, they are very low, and limited, and confin'd in this particular: They think there is no other happiness, then the enjoyment of these outward good things, and therefore they labour for no other to be partaken of by them. Solomon has exprest it well to us, speaking in the person of an Epicure and worldly man: There is nothing better for a man, then that he should eat and drink, and that he should make his Soul injoy good in his labour, &c. Eccles. 2.24. And so Chap. 8. verse 15. Nothing better under the Sun, then to eat and drink, and to be merry. Here's the Heaven of a worldly person; and because he knows no other, therefore he desires no other, and therefore he labors for no other. This is a true and just account of it; whence it comes thus to pass in him: If thou knewest the Gift of God, and who it is that saith unto thee, Give me to drink, thou wouldst have ask'd of him, and he would have given thee living water, sayes Christ to the Woman of Samaria, John 4.10. Therefore she did not ask for it, because she did not know it. And so it is likewise with all others besides, as to such things as these are: It is from hence, that they know no better.
Secondly, As it proceeds from a want of knowledge of better matters; so likewise from want of relish and savour of them: Though they may in some general manner apprehend that such things there are, yet they have not a right notion of them, from whence they might desire them, they have not such Principles in them as do close and comply with them. What's that in Nature, which makes the Stomach to desire its meat? why it is this, that it has in it some similitude and correspondency to it. There's likewise an assimilation of the one to the other, even so is it likewise to be here in these spiritual desires, that they may be such as they should be in us, they must proceed from gracious and savoury Principles, and an heart which has in it some agreement with the things themselves. This the Apostle intimates to us there in that place, in 1 Cor. 2.12. We have received (sayes he) not the Spirit of the World, but the Spirit which is of God, that we might know the things that are freely given to us of God. See here the knowledge of the things of God, it comes from the Spirit of God, and this Spirit receiv'd by us, and in us; and this also opposite to the Spirit of the World, which cannot reach or attain hereunto, as being of a nature different from it.
This is a sure Rule, That mens desires do partake of their dispositions: Look what the men themselves are, such are the desires that issue from them. As our Saviour speaks to the Jews, Ye are from beneath, I am from above: ye are of this World, I am not of this World, John 8.23. And what does he seem to infer from it? why namely this, that therefore there were different and contrary desires and indeavours in them from himself; because these people were of the world, therefore they minded onelyonly worldly matters, and things from below. And so it is with all others besides; they have worldly, and earthly, and unsavory dispositions in them; and therefore they desire no other good to be bestowed upon them, then such as may in some manner be sutable hereunto.
This (for the Improvement of it) may serve as a just censure upon the affections, and inclinations, and dispositions of carnal men, and men of the world; as being very mean, and base, and unworthy, such as are only pitcht and terminated upon these low and inferior matters. It's a good and pithy saying which is in use amongst some of the Arabians, Mundus hic cadaver est, & appetentes eum canes sunt. This world is a Carkass, and those which are greedy upon it are Dogs. Surely they are no better in the sense and judgment of the Spirit of God, who has a very low esteem of them, and does usually express himself with a great deal of contempt about them, as those who have indeed but little judiciousness in them, as indeed they have not; They are such as refuse Gold, and look after nothing else but pebbles and dirt.
Observe here further by way of Amplification, how the Holy Ghost lays this temper to the charge of many, as guilty of it; we may not wholly pass by that, but take some notice of it. The worst are alwayes the most, and the most the worst: That's out of question, where there's one good man, there's many bad for him; and where there are some few who have their desires and affections, and inclinations rightly carried, there are many more in a quite contrary way. For one David, a man after God's own heart, there are many Opposites and Enemies to Him: Lord, how are they increas'd that trouble me! many are they that rise up against me. Many are they, &c. Psal. 3.1, 2. So Psal. 38.19, 20.
This, it first of all teaches us not to follow a multitude therefore, and to be ruled by the most; for if we do so (without due examination) we shall be likely to miscarry: It is no good argument (if there be nothing else for it) to say that many do thus and thus; for this, it may prove so even in such things as should be otherwise with us.
Again secondly, Let us take an account of our selves, to see if we be not indeed of this number: For that which many are, it is hard for us to escape, and not our selves to be in the same number with them. But these things I will not insist on, only I hint them to you; so much for that. And also of the first general in the Text, which is the temper and disposition of worldlings; There be many that say, Who will shew us any good? Where ye have these things considerable in it: Their, 1. Ignorance. And 2. Indifferency. And 3. Carnality.
The second is, the temper and disposition of the people of God; which is here laid down in a manifest and direct opposition and contradiction to the former: For whereas the other were altogether ignorant of true Happiness where it was to be found; these resolve it into God Himself; Lord, lift thou up, &c. whereas the others were indifferent and careless for the attaining to it; These pray and intreat for it, whereas the others they fastn'd upon some outward and temporal good, as the matter of Happiness; these determine it to the light of God's Countenance, Lord, lift thou up the light of thy Countenance upon us.] This is an expression not only of David's desire for his particular, but likewise of all the Saints and Servants of God whatsoever. It is that which every good Christian does in his heart say Amen unto, and prefer above any thing else, to have the light of God's Countenance lifted up upon him. There's a three-fold step, or gradation, if we observe it, whereby this Prayer of the Prophet David's does ascend: First, For God's Countenance. Secondly, For the light of his Countenance. Thirdly, For the lifting of it up.
For the Countenance of God; First, David prays for this: And what is this? In one word, his favour, his gracious good will and loving-kindness; that's the Countenance of God which is here intended: This is that which is desirable more then any thing else, as wherein true happiness does only consist; and so indeed we must here take it. The Psalmist by this expression does not only shew us his Affection, but his Judgment, and he does hereby determine that good which worldly men did onelyonly grope after, but could not find. This Petition and Request of David's it does resolve their unsetledness, and leads them to the true Spring and Fountain of Happiness indeed; There's nothing in all the World which is to be likened and compared hereunto. And so the Scripture sets it in divers other places besides, as Psal. 30.5. In his favour is life. And Psal. 63.3. Thy loving-kindness is better then life. And Psal. 36.7. How excellent is thy loving-kindness! &c. Many places to this purpose. There are two Points which are here pertinently considerable of us: The one is, from considering the words absolutely, as they lie in themselves, and so they have this in them; That God's loving countenance is the sum of a Christians Happiness. The other is, from considering the words relatively or reflexively as coming from David, and so they have this in them; That God's Children do desire his favour and countenance above any thing else.
First, Take them absolutely in themselves, and so they have this in them; That God's Countenance is our greatest Happiness; it is that good which is in it self desirable more then any thing else in all the world. This is clear both from the Context, as also divers other Scriptures besides, which we mention'd before.
And it will appear further upon these Considerations: First, As it is the most general good, of the greatest and largest extent: That must needs be the greatest good, which is the Cause and Productor of all other good besides. It is that which makes money so valued and esteem'd of in the World, because (as the Preacher sayes of it) It answers all things, (Eccles. 10.19.) And yet it does not so neither; there are many things here below, which money cannot purchase: Not a nights Rest, not a chearful Spirit, not an healthful Body, &c. yet because it can procure these in some sort, as the means and preparatives, as by Food and Physick, &c. and many other things besides; therefore we esteem of it for its extent.
But now it holds good of God's Favour and Countenance in a special manner; this it will reach any thing. There's nothing desirable of us, and fitting for us to have, which this will not procure to us. He that has God's Countenance upon him, he shall not want any thing that he can wish for; As Zedekiah said to the Princes, Jer. 38.5. The King can deny you nothing. It is the case of God Himself towards his Children, and those which are in favour with him, as the Scripture does abundantly signifie and declare unto us. Thus Psal. 34.9, 10. Oh fear the Lord, ye his Saints: for there is no want to them that fear him. The young Lyons do lack, and suffer hunger: but they that seek the Lord shall not want any good thing. And Psal. 37.4. Delight thy self in the Lord, and he shall give thee the desires of thine heart. So Psal. 84.11. The Lord God is a Sun and Sheild: the Lord will give Grace and Glory: no good thing will he with-hold from them that walk uprightly. Love, it is a prodigal Affection, it cares not what it bestows upon the party beloved. And such is God's to those which are his Favorites: It is no more but ask, and have with them; Whatsoever ye shall ask the Father in my Name, he will give it you, John 16.23.
And this seems to be the very scope of the Text, and that which is intended in this expression, as appears by the inference of it, and bringing it in; when they of the world had said, Who will shew us any good? The Prophet presently turns himself to God with this Petition, Lord, lift thou up the light of thy countenance upon us. As who should say, if he had that, he should have any good indeed which he could desire, and so he should: That's one Argument or Demonstration of it. God's Countenance it is the greatest good, because it is the most general good, and which produces all others besides.
Secondly, It is the most satisfactory good: It contains the greatest sweetness and comfortableness in it. A man may have a variety of Comforts, and yet have but little comfort in them: They may be good in themselves, and consider'd in their own nature; and yet he for his particular relish find but little goodness in them. But now to a man who is in favour with God, every thing becomes comfortable to him; God's Countenance it puts a sweetness and relish into every thing which we receive from him; without which it is not it self. As it is betwixt man and man; The affection of a man is his kindness, as Solomon speaks, Prov. 19.22. If a man have never so many curtesies from another, if he have them not in love and good will, he had as good not have them at all. Therefore it is the same wise man's counsel, Prov. 23.6, 7, 8. Eat thou not the bread of him that hath an evil eye, &c. The morsel which thou hast eaten up, thou shalt vomit, &c. The same may be said in this case, as to those Comforts which we receive from God: If we have them not from his love and good will, we loose the sweetness of them. It is his favour that sweetens all unto us, and makes it to be that which it should be. And because it does so, it is therefore the most transcendent good of any other whatsoever: That's a second Argument.
Thirdly, It is the most durable and lasting; That has a great stroke in good, to make up the compleatness of it; Its continuance and perpetuity. Though a man have many comforts, yet if he have them but upon uncertain terms, it does much take from the comfortableness of them. Now therefore this is further considerable in the favour of God, that it is such a good as does last and abide: The things themselves last not (if we speak of the comforts of the world) Riches, and Honours, and Friends, and Health, and the like; but God's favour, which is the spring of them to his Children, that holds and continues: Though the Pitchers be broken, yet the Fountain still remains; My loving-kindness will I not take away from thee, nor suffer my faithfulness to fail, Psal. 89.33. Therefore it is call'd Everlasting kindness, Esay 54.8. And kindness that shall not depart, verse 10. As the Covenant it self is everlasting, so are the mercies that come from it; The sure mercies of David, Esay 55.3. And that's a third Consideration.
Lay all together, and we see the Point abundantly cleared and confirm'd unto us; That God's Countenance and Favour, it is the chiefest good to be desired of us: Which (for the use of it) should have this influence upon us.
First, To teach us to labour for it above all other things besides: Do as David does here before us, and take his example for it, to be our guide and direction in this particular: When we observe men (as sometimes we shall) toyling for the things of the world, labouring for this thing and that; any thing rather then that which they should: (Who will shew us any good?) Then see what lies upon us to be indeavour'd after for our particular; and that is, to have God's Favour towards us, and his Countenance shining upon us. This is that which will be more to us then all; It is the most compendious way to Happiness that can be. It is a great advantage in the way of Happiness, when a man's desires are couch'd and comprehended in a narrow room; that he has not many things to look after, but only one. As thus it is here, as to God's Favour and loving Countenance. And others worldliness should here provoke us, when the World cry, Who will shew us? &c. Then let us to choose cry, Lord, &c. It is Ʋnum necessarium, The one thing needful, which is here to be looked after by us; and such, as if we have that, we have many other things together with it and in it. For which cause we should be perswaded to pursue it above any thing else besides.
Secondly, We should much rest in it when we have it, and be much satisfied with it; We should think our selves happy in the injoyment of such a Priviledge as this is, under many other seeming wants besides. What was that whereby the Lord went about to satisfie Paul, when he was exercised with that sad Affliction upon him, which was to him like a thorn in the flesh, the buffetting of Satan, 2 Cor. 12.9? why it was this, That his Grace was sufficient for him. God's Grace, or Favour, or Good will, was a sufficient stay to him, even in that grievous and burdensome condition; and so it may likewise be to any others besides: It is that which may strengthen and sustain them, and support them, and keep them up from all kind of Discouragements whatsoever. And it is a very great weakness in us, to be dejected with any petty trouble or evil, whiles we can assure this to our Souls.
Thirdly, Take heed of interrupting it, and of eclipsing it any way to us. Those things which are most comfortable in their injoyment, are most sad in their deprivation.: And the greatest Comforts are the foundation for the greatest Discomforts, when once they are remov'd. Let us therefore take heed of any thing which may cause God to frown upon us, or to abate of his Countenance to us. As Jacob said to his Wives about Laban, I see your Father's countenance, that it is not towards me as before, Gen. 31.5. When it shall be thus at any time with the Servants of God, the case is very sad with them. Now let us beware that it be not so with us; Take heed of doing, or omitting, any thing from whence the Lord may see cause to remit of his Favour and Good Will towards us; forasmuch as this is the greatest Good that is, as we have now cleared and demonstrated to you. And that's the first step or gradation, whereby this Prayer of David ascends; to wit, for God's Countenance it self to be bestowed upon him.
The second is, the light of his Countenance; He prays for that also: This has a further notion in it then the former, and does exhibit somewhat more unto us, as to be desired by us; and that is the discovery and manifestation of this Favour. David would not only have God's Good Will and Loving-kindness to him, but he would apprehend it, and be sensible of it likewise: For these are two things, To have it, and to feel it or know it. Now David would have one as well as the other; whereby he shews us, that it is a thing, which in its own nature is desirable of us, as indeed it is: And the other not compleat without this. This David knew, and found some other time in his own spirit; and therefore so much beg'd and cry'd for it, Psal. 51.12. Restore unto me the joy of thy Salvation, and uphold me with thy free Spirit. This is that which makes a Christan full of comfort, and joy, and lightsomeness, and chearfulness indeed, when as nothing else will: And the want of it makes many to walk mournfully all their dayes, in the sadness and bitterness of their Souls.
This (to set it forth unto you) has, besides it self, many special advantages attendant upon it: As, First, Activity in duty; it puts a life into all our Performances, and makes them to come off so much the more freely and roundly from us. There's nothing such an incouragement to Service, as the Masters acceptance: And so it is here betwixt God and us, when we are perswaded of his good will towards us, it will make us to serve him with more alacrity and chearfulness of Spirit, as, Eccles. 9.7. Go thy way, eat thy bread with joy, and drink thy wine with a merry heart; for now God accepteth thy work. When God once accepts our work, and signifies this acceptation of it to us and our persons, first as the spring of all, this must needs put joy and mirth into us when nothing else will. This, it oyls the wheels of our souls, makes them like the Chariots of Aminadab; that is, of a willing people, Cant. 6.12. There's nothing which is more necessary to work then light, without which it cannot be perform'd; such is the light of God's Countenance, as the Sun shining upon us, guiding us, and directing us, and comforting us in all our wayes.
Secondly, Patience in Afflictions, that's another advantage and benefit which does spring from this likewise. The surer we are of God's Favour, the more willing are we made thereby to endure whatever God in his Providence lays upon us; because we are perswaded of it as coming to us from his love in Christ; not from hatred, but good will. And we have also that with it, which does swallow all other evils besides, through the eminency of it.
Yea further, Thirdly, Comfortableness and chearfulness through our whole course: In Duties, in Afflictions, yea and in Comforts too; when we are once sure of this; as they are better in themselves, so they are better to us also in our apprehension, and we relish them so much the more; yea, we become hereby more comfortable to others, and those whom we converse withall; which otherwise we cannot be. There's none can with any life or efficacy speak comfortably to the conscience of another, which has not some impression of it upon his own heart, as I have heretofore shewen out of another Scripture. And none can have this, who is not perswaded of God's good will to him. Therefore David seasonably begs for this, not onelyonly God's Countenance, but the light of it. That's the second.
The third is, the lifting of it up; that is, the inlargement and advancement of it for the measure and degree. Let us feel the effects of thy Grace at full, even as the Sun shooteth out in its beams at full mid-day; give us as much of it as may be. That heart which has felt the warmings of God's love upon it self, thinks it can never have enough of it; but the more it has, the more it still desires to be communicated unto it.
And this leads me to the words consider'd reflexively, as coming from David; and so shewing, not onelyonly his judgment, what he thought of the thing it self; but also his affection, how he stood disposed to it. And not onelyonly his own affection, but the affection of all the Saints and people of God together with himself.
Where, that I may the better give you this sense in the full extent and latitude of it; it may not be amiss for us to cast our eyes back a little upon the words going before in the former part of the verse; There be many that say, Who will shew us any good? And these understood of worldlings, not as wishing any thing to themselves by way of Petition, but rather as scorning and contemning the people of God, by way of question or doubting. The world (sayes David) do despair of any good or happiness coming towards God's Servants; Who will shew us? that is, us which are God's people: They say, Who will? that is, they conclude that none will: They conceive it to be a lost case for us to expect or look for any good at all to betide us. In answer to this David subjoyns, Lord lift thou up the light of thy Countenance upon us. Wee'l take notice briefly of them both: First, Of the scornful Speech of men of the world. And then secondly, Of the Reply of God's people in answer thereunto.
We begin with the first, viz. The scornful Speech of men of the world; They say, Who will shew us any good? These are the thoughts which they have of us. This is added by way of opposition to that which went before, in the foregoing verses; David had there declared, That the Lord had set apart him that was godly for himself: That he would hear, when he call'd unto him, verse 3. &c. Now in reference to this, does he bring in these worldlings replying; Who will shew them any good? namely, the Saints and Servants of God; and this does the holy Prophet here take notice of in them. That which we may observe from it is this, That God's Children are in the eyes of the World, a very contemptible and despicable Generation; they look upon them as such, whom none respects, or has any regard at all unto, Ester 3.8.
Would we know the ground of it? Take it briefly thus: First, Because they contemn them themselves; worldly men they think God to be such another as themselves, Psal. 50.21. That his thoughts are like unto theirs: Now they for their particulars think basely and meanly of God's Servants, and wish no good at all to them; but rather the contrary, and therefore are apt also to think that God Himself does so likewise.
Secondly, They judge of them also according to outward and present appearance: They consider them to be an afflicted people for such a season and moment of time, and therefore they think it will never be better with them. As now the Enemies and Adversaries of David in this present juncture in which he was in, they saw him persecuted, and afflicted, and opposed; and therefore thought that it would be alwayes so with him: They conclude of them for the future, by the time present.
This may teach the Servants of God, not from hence to be discouraged in themselves, as being never the worse for it: It is no matter what the world thinks of them, or what contemptuous thoughts they have about them: it is but suitable and agreeable to that nature and disposition which is in them. This David teaches us to expect and make account of in this expression here used by him; Many will say, &c. So much may suffice for that, to wit, The scornful Speech of men of the world.
Now the second is the Reply of God's people in answer hereunto; Lord lift thou up, &c. These words are differently read, according to different Interpreters; either by way of Petition or Assertion: By way of Petition, thus, Lord lift thou up the light of thy Countenance upon us: So we have it in our own Translation. Or by way of Assertion, thus, The light of thy Countenance is lifted up, or sealed upon us; As the Vulgar Latin following the Septuagint, Signatum est super nos lumen vultus sui.
First, Take it by way of Petition, Lord lift thou up. So David desires that God would manifest his Favour towards him, that is, that he would make it conspicuous in the eyes of his Enemies. Thus it sutes with that in another place, Psal. 86.17. Shew me a token for good, that they which hate me, may see it, and be ashamed: because thou, Lord, hast holpen me, and comforted me. Look as when some great Prince does publickly own and take notice of his Favorite, he does thereby shame all those which are his opposities and enemies to him. So, when the Lord does manifestly declare his acceptance of any of his Servants, all their enemies are thereby confounded, and put to silence; and this was that now which David pray'd for as to himself, that God would do thus much for him. Lift up the light of thy Countenance, that is, make it evident and conspicuous.
Or secondly, Take it by way of Assertion; The light of thy Countenance is lifted up upon us, or sealed. And so they have again a double force or emphasis with them: The one is, to the Confusion of the Enemies; And the other is, to the Consolation of the Saints and people of God. To the Confusion of the Enemies, thus, You question God's favour towards us, why it is sufficiently evident and conspicuous upon us: It is such as every one may easily behold, if they will but look and open their eyes. This is that which may be taken notice of by us, That God's Favour towards his people is notorious; it is such as is open to every eye. Thus in Esay 61.9. Their Seed shall be known among the Gentiles, and their Off-spring among the people: all that see them shall acknowledge them, that they are the Seed which the Lord hath blest. Thus God did with his people of old, the Israelites, in the eyes of the Egyptians, He manifested his Favour towards them; insomuch as their very Enemies acknowledged it, and were made sensible, and apprehensive of it, as Exod 14.25. Let us flee from the face of Israel, for the Lord fighteth for them against the Egyptians. And so in the eyes of the Gibeonites, the fear of the Israelites fell upon them, which made them to work wilily with them, Joshua 9.24. Because it was certainly told thy Servants, how that the Lord thy God commanded his Servant Moses to give you all the Land, and to destroy all the Inhabitants of the Land from before you; therefore we were sore afraid of our lives, because of you, and have done this thing. And so it was also with the Philistines, 1 Sam. 4.8. Who shall deliver us out of the hands of these mighty Gods? namely, the God of the Israelites, who had received such tokens of favour from him.
Indeed the Churches Enemies they will not alwayes see and observe it; Lord, when thy hand is lifted up, they will not see: yea, but they shall see, and be ashamed too, sayes God of them, Esay 26.11. And Psal. 46.10. Be still, and know that I am God: I will be exalted amongst the Heathen, I will be exalted in the Earth. Thus we see how this Expression makes for the Confusion of the Enemies; Lord, the light of thy Countenance is lifted up; that is, is manifest.
Secondly, It makes also for the Consolation of the people of God; It is sealed or confirm'd upon us; so some Translations have it, as the Septuagint foreign, and the Vulgar Latin following them. And so David is conceived here to speak out of the experience of God's goodness to him, and the rest of God's people with him; to whom his Favour was not onelyonly simply exprest, but also more fully ratified and (as it is here rendred) sealed: Signatum est super nos lumen vultus sui. This has also a good sense with it.
There are divers and sundry wayes, in which God's love may be said to be sealed and confirm'd unto us.
First, By the Spirit in our Hearts; Sealed by the Holy Spirit of Promise, Ephes. 1.13. And Chap. 4.30. Sealed unto the day of Redemption. And 2 Cor. 1.22. Who also hath sealed us, and given us the earnest of the Spirit in our Hearts. And Rom. 8.16. The Spirit it self beareth witness with our spirits, that we are the Children of God.
Secondly, We are sealed by the Sacraments in Baptism; which as it is said of Circumcision, has the nature of a Seal in it, to assure us of God's good will towards us. And in the Lord's Supper, which has the like efficacy with it, to seal up to us all the Benefits and Priviledges which we receive and partake of by Christ.
Thirdly, By Providence, and the Constancy of God's undertakings for us, and appearing on our behalf: God's Good Will is sometimes sealed to his people from thence; whereby His blessing of them does appear not to be casual or accidental, but to have a good bottom and foundation for it, which they may much rest and build upon. As assuring them, that what he has done for them already, he is ready still to do for them, &c. So ye have the words also in that sense: And so much for the whole sixth verse before us; There be many that say, Who will shew us any good? Lord lift thou up the light of thy Countenance upon us: Or the light of thy Countenance is manifested and confirm'd to us.