Forty-Five Sermons Upon Psalm 130, Sermon 30
SERMON XXX.
Pſalm 130.6. My ſoul waiteth for the Lord, more than they that watch for the morning, I ſay, more than they that watch for the morning.
I Have now (as ye have heard) gone through ſeveral Heads upon this Branch of the Pſalmiſts wreſtling, and grapling with delays of comfort, or an out-gate, even when he is crying to God under trouble, and making a right uſe of diſcovered ſin, and its ill deſerving, wherein ſomewhat hath been ſpoken to theſe four; 1. His exerciſe, He is waiting. 2. The Object of this his exerciſe, He waits for the Lord. 3. His affection in this exerciſe▪ his ſoul is waiting. 4. His ſupport in this exerciſe, he waits for the Lord, his ſoul doth wait, becauſe he hopes in his word; I ſhall not repeat what hath been ſpoken to theſe.
I come now to the 5. and laſt Head of this wreſtling, contained in the ſixth Verſe, wherein he gives an account of the meaſure of his affection in waiting; He hath ſaid in the preceeding Verſe, my ſoul waits for the Lord; and now it does not ſuffice him to repeat that, but will tell what meaſure of affection he had in that waiting, and he ſets it out in compariſon of them that watch for the morning; and ſays, that his ſoul waited more inſtantly and affectionatly for God, than they did for the morning light; Who theſe are that watch for the morning, it is not very neceſſar to determine. It was the lot of Shepherds, ſee Luke 2.8. They watched all night over their flocks; and Jacob, Gen. 31.40. Tells us, That in keeping Labans flocks, the drought conſumed him by day, and the froſt by night, and his ſleep departed from his eyes; and theſe ſhepherds, eſpecially, when they had cold and ſtormy nights, would think long for the break of day, the light whereof would be comfortable to them, and refreſh them again; there were Travellers in thoſe deſarts, that bordered on the Land of Canaan, who wanted the accommodations of Inns by the way, who were forced to lodge abroad in the fields: and theſe conſidering the uncomfortableneſs of the dark night, eſpecially if ſtormy, and the hazard they were in by Arabian Thieves and Robbers, they would long for the day light. And beſides, theſe in Wars, they had their Centinels and Perdeus for watching, and thoſe of them eſpecially whom they ſet neareſt the Enemy, lying neareſt the hazard in the dark night, and being there alone, eſpecially if the Seaſon was ſtormy; How inſtantly and eagerly would they long for the morning light, that they might be relieved, whether the alluſion be to one or all of theſe, or to ſomewhat elſe, we ſhall not determine. The Pſalmiſt fears not to aſſert his Soul in waiting for God, is more earneſt and ardent than any of theſe; my ſoul waiteth for the Lord, more than they that watch for the morning. And leſt any ſhould think he had over-reached in ſo ſaying, he will repeat it, I ſay more, &c.
The ſubſtance of this Verſe, having occurred before on theſe words in the preceeding Verſe, My ſoul doth wait, where ye heard of the Pſalmiſts affection in waiting for God, and how neceſſary and comfortable it is, when the Saints are right, to be able to reflect, and to give an account of what they are doing in trouble; therefore I ſhal paſs it with a few ſhort Notes, partly from what is alluded to here, partly from the Pſalmiſts aſſertion of himſelf.
1. As to what is alluded to here, of theſe that wanted the nights reſt, or being in hazard, were put to look greedily out, and long for the morning light. I ſhall give you what I would gather from it, in theſe three.
1. Ye may here read the hard and bitter toil, with which many of the ſons of men are exerciſed in time, ſo that in the night appointed by God for reſt, they are in a condition that puts them to long for the morning light, I ſhall not ſpeak of theſe, who Deut. 28.67. are ſo hard put to it, that in the morning they wiſh it were even, and at even they wiſh it were morning; but ſetting that aſide, many of the Children of men are put to very hard and bitter toil, as Soldiers, Travellers through deſarts, Ship-beaten men at Sea in Storms; Shepherds in theſe before-mentioned Countreys, many are ſo toiled, that their great expectation is to look out for an end of it. And what toil are many up and down the Land, and it may be among your ſelves put unto for a preſent throw-bearing, ye know it better than I can lay it before you; I mark it, that others that have an eaſier lot, may be excited to prize that mercy. Diſcontentment is a Viper that ſucks poyſon out of the beſt lots that befal the Children of men. How many can ly down and riſe at their conveniency, exempted from the toil and bondage, that the generality of men are expoſed unto; and yet if ye will ſeek for contentment, ye will not readily find it amongſt them that have the beſt accommodations, ye wil find men that have but very ſober fare and apparel, and much labour and toil to win at it, for contentment to exceed them that fare deliciouſly and ſumptuouſly, and wear fine apparel, and what is that but a curſe upon them from God for their ingratitude, a plague accompanying them, and what they have; who conſider not what toil others are put unto …or their little, and who have contentment in it, and yet they are not ſatisfied with their abundance: And much more does it ſpeak ſadly to them, who when God affords them more eaſe and reſt, than he doth others, will not take eaſe, but weary themſelves to commit iniquity, who will bereave themſelves of reſt, not becauſe they cannot get it, but becauſe they will not take it when it is given them; but either in their imaginations or practice, weary themſelves to commit iniquity, as the word is, Jer. 9.5. And partly from this toil, the children of men are put into; I would preſs upon them, who experience this toil, to conſider what a poor bargain they make, when having ſuch toil and labour here, labour not to ſecure that reſt which abides the people of God. I confeſs I may ſay to them that have eaſe and good accommodations, that with Heaven and everlaſting Life, is very fair; and I ſhall add, more than condition, for the Spirit of God hath forwarned us to lay our account, that through much tribulation we muſt enter into the kingdom of God: But ſhall I lay to poor miſerable bodies, that toil out their life for the bit and the brat (as ye uſe to ſay) That and Hell too is very ſad, That and Everlaſting Perdition is moſt dreadful. There is ſomething to ſay when a rich glutton ſlips from his ſumptuous fare and fine cloathing, down to the pit, Son, (ſays Abraham) remember that thou in thy lifetime received thy good things, and now thou art tormented. But for a poor miſerable wretch that time never ſmiled upon, that was pudled in the earth, and never got up his back, in fending for his daily bread, and yet he gets Hell in end, that will be a Hell in the boſome of Hell, that ſuch a wretch underſtood not the language of providence towards him.
But a 2d word I take from that which is alluded unto here, and that is, That the ſatisfaction of the ſons of men in time, is generally, if not conſtantly before their hand, like theſe poor men alluded to here, what-ever be their lot in the dark night, that which they would be at, is the morning light. I need not aſtrict this to folk that are in toil and miſery; take me the rich fool and his full Barns, it is not that which he hath in his hands at preſent, but his expectation of many years to come, that is his ſatisfaction, Luk. 12.19. Be thy felicity what it will, as to earthly enjoyments, conſult thy Conſcience, and it will tell thee, that it doth not ſatisfy, by drinking at theſe Puddles, thou but augments thy thirſt, ſtill thy ſatisfaction is before thy hand, and in nothing thou poſſeſſes; I mean not now of them that have placed their ſatisfaction in God, but of thoſe that are ſeeking ſatisfaction in creature-comforts: Have what thou wilt, it will not ſatisfy, when thou haſt gotten ſuch a thing as thou would have had, thou muſt ſtill have another; and when thou haſt gotten that, thou muſt have more of it: Hence the mind of man, when it is not centered on God, is ſtill luſting and expecting ſatisfaction in this and that, in ſomething it wants. This Note preaches to all ſorts of folk; it's a document to them that are in a mean condition, and think, O were they the length of other folk, and had that which they want, and others have, then they would be well, and at eaſe: But conſider thou, that theſe who have gotten theſe things, and have not gotten God with them, never attained to ſatisfaction; and though thou had them, and have not God with them, where art thou for ſatisfaction? thy Straw-Pad, and their Down-Bed, are alike for giving ſatisfaction, and it may be thine, is the ſofteſt of the two; and art not thou a fool then in placing ſatisfaction in theſe things, when they that have them, are as far from ſatisfaction as thou art; and it may be further; thou art like the Bairn, who thinks, that if he were at the Hill head, he would be at the Sun when it is going down; but when he is at the head of the Hill, he is as far from ſatisfaction as he was; ſo it is with thee who art in a mean condition, and thinks thou would be ſatisfied if thy lot were like others. It may be alſo a document to diſcontented folk, that have (if they conſider) what they would be at, and yet it will not ſatisfy; if they conſider that they are creatures, and things of time, what means theſe diſſatisfactions, diſcontents, and to-looks to many things in the midſt of enjoyments? Certainly upon this hand it's a dreadful Preaching of an unmortified mind. O what a vaſt bottomleſs Gulf is an unmortified mind? It's like Hell and the Grave, that never have enough. And O that many would ſeek out the guilt that is in their diſſatisfaction, lament their diſcontents, and mourn over their abuſe of rich allowances, the Crumbs whereof would be gathered up as a mercy by many, rather than be reſtleſs for more, which being had would not ſatisfy. And upon the other hand, it's a Proclamation to all, that happineſs is not here; have what thou wilt, project or get what thou wilt, thou wilt drink all theſe puddles dry; ſuppoſe thou had all the profits, pleaſures and preferments in the Univerſe, they will not ſatisfy nor quench thy thirſt after more. Why? God by the vanity of what thou ſeeks after, is proclaiming that thy happineſs is elſewhere. And as I ſaid to them that are put to toil, and kept low, though they had the things that others have, they will not ſatisfy without God. So I repeat it to them that have many things to enjoy, and have no ſatisfaction in them, and yet will not ſift their minds, to ſee if that be in God which they ſeek and miſs in Creatures, they ſhall never have ſatisfaction that's in him only, which will ſatisfy and hold in thy mind from running out on many things.
And to preſs this further, I ſhall give you a third word from that which is ſuppoſed here, that is, that change as a man will in time, he will find any change ſtill inſignificant. The weary Shepherds in the night might long for the day, but they behoved not to be careleſs in the day when it came, otherways ſome miſchance might befall the Flock. Theſe Travellers in thoſe Deſarts, might think the day ſweet, in compariſon of the dark night, and yet they might be ſet on by Arabian Robbers in the day, as well as in the night. The Centinel Pardiu's, when they were relieved from off the Watch by night, knew not but they might loſe their life in Battel in the day: So that for as eager as men are for changes in time, change as men will in time, they will find any change they meet with in time ſtill inſignificant; and this is worth our conſideration, as Solomon ſays, Eccleſ. 6.10. That which hath been is known already to be man. Change as we will, we will not get out of time, and ſo will not be free of vanity, if we ſeek an happineſs in time; let a man ſhift as he will in time, if he carry himſelf with him, he will carry his Croſs with him, he will carry his unmortified mind, though he were in a Paradiſe of Pleaſure, that will create a Croſs to him; Why? He is but ſtill in time, and there will be diſſatisfaction attending any change to that man that ſeeks a happineſs in time. I ſhall ſay no more of this, but were it well ſtudied, it would cut ſhort many of our anxious expectations, it would bring us to that which Solomon hath, Eccleſ. 2.20. (though I will not ſay to Solomons ſenſe) that he went about to cauſe his heart deſpair of all the labour which he took under the Sun, it would make a man …ne hope of ſatisfaction in any change or lot, and diſcover unto him that he will never find it, if it be not in God; and therefore whatever his caſe be, and whatever he do as to duty, to be better, he would labour to find his preſent condition an out-gate; he would think with himſelf it is but time, and change as I will, I may be worſe, and therefore it's my beſt, if I can, to clout up my preſent condition with the leaſt diſſatisfaction may be win at, and he that doth ſo hath made a good bargain: Why? Shift as he will while he is in time, he will find Wormood in his Cup, and a Worm at the root of his Gourd, which will marr his ſatisfaction. So much to be gathered from that which is alluded to here.
I ſhall in the next place (having ſpoken to the ſubſtance of the matter on the fifth Verſe, except what relates to the meaſure of his affection in waiting) give you what the Pſalmiſt propoſes here in three words, and go briefly through them, if the Lord will.
And 1. See here that the Children of God can never be ſure enough that they have that bleſt meaſure of patience and affection in waiting for God, that they are free of paſſion, haſte, bitterneſs, and fretfulneſs upon the one hand, and careleſsneſs, indifferency, and ſtupidity on the other, and yet have their affections engaged, and ſet on that they are waiting for. It is not eaſie, I ſay, to win to this, and folks can never be ſure enough that they are in ſuch a temper, and therefore the Pſalmiſt having ſaid, v. 5. that he waits for God, his ſoul waits; he repeats it again in this verſ. as a thing that he would be ſure of. The ground of this is, that it's hard to keep off one of theſe extreams I named before, in waiting for God: either a man is ready to turn paſſionate, furious and fretful, or if he fall off that extream, he is ready to give way to loitering, to fall lazy, ſtupid and careleſs. The man that in waiting is not haſty, and yet not careleſs, that is affectionate, and yet not ſtupid, is a rare man; and therefore they that took upon the Saints waiting for God as an eaſie taſk, they that ſleep in, or ſlip in it without difficulty, they would look well to it, that any waiting they have be not a cheat. The Pſalmiſt here finds it needful to look again and again, and make it ſure, that he is waiting.
A 2d. Note I give you from that propoſed here, that the affection of the patient man in waiting for God, ſhould be in ſome ſort ſuitable to the excellency of the thing he waits for, and ſuitable to his need of it. The Pſalmiſt contents not himſelf, to ſay he is waiting, and that his ſoul is waiting, that his affection in waiting is not aſleep, but he aſſerts, that his affection is ſcrewed up in waiting, ſo that his affection in waiting for God, doth far tranſcend theſe that wait for the morning, and he bides by it▪ and repeats it. Ye know how David ſpeaks of his waiting, Pſal. 119.82. Mine eyes fail for thy word, ſaying, when wilt thou comfort me? He looks out for God, as one looks out for a perſon that they expect home, while he became bleared and failed, and he looks upon that, as having a pathetick cry to God, ſaying, O, when wilt thou comfort me? And Pſal. 123.2. Behold, as the eyes of ſervants look unto the hands of their Maſters, &c. How greedily and eagerly theſe ſlaves looked for favour of them whom they ſerved, ſo our eyes (ſay they) wait on the Lord our God, untill he have mercy on us. I ſay no more of this, but if God be infinitly excellent, and if that which he brings with him be infinitly excellent, above all other objects of out expectation, a creeping affection in waiting for God, is but a proclaimed contempt of God. Thou thinks thou honours God, by making many addreſſes to him; but where is thy ſuitable affection to him, and that which thou waits for from him? Mal. 1.7. tells thee, that thou offers polluted bread upon his altar, and ſays, his table is contemptible. A man that waits not for God at all, ſpeaks out what is in his heart, and that he is a beaſt, and worſe than a beaſt; but thou that pretends to wait for God, and haſt no ſuitable affection to him in thy waiting, proclaims thy contempt of him; thou waits for him, but thou would wait with more affection for the pooreſt triffle thou would be at, or expect: And I ſhall add, that as waiting for God would be with much affection, with affection ſuitable to his excellency, ſo it would be ſuitable to thy need of him, and theſe things thou waits for from him. Thou ſayeſt, God is thy excellency, Jeruſalem is thy chief joy, the joy of the Lord is thy ſtrength; but is thy affections ſuitable to thy need of him, and his conſolations? when, if thy comfort be ſuſpended, if thou can win at comfort in any other thing, thou waits not for him and his conſolation.
3ly. I ſhall add, that when affection is indeed aloft for God, there is no hazard, no want of accommodation, that would pinch men ſo ſore, as the want of God will pinch a man that is ſet to enjoy God. The Pſalmiſt, whoſe affection is aloft, he waits more for God, than they that watch for the morning. I ſhall not dip upon this, it is a mercy not to get leave to ſleep, till folk be out of an ill condition, when folks get no reſt to the ſoles of their feet out of God. And I wiſh them who want him, more diſquietneſs, nor many loiterers have, till they get to their feet, and ſeek for their Husband, and find him, and I wiſh them no ill, while I pray for this to them. And I ſhall add, raiſed affection for God; Who knows what a prognoſtick it might be of a ſweet and comfortable out-gate; and that ſuch a ſouls ſong ſhould be with the Pſalmiſt here, Let Iſrael hope, &c. Affectionat waiting for God, getting to the feet to run after him; O! What a cloud might that be, like an hand-breadth at firſt, that will cover the Sky, and at length bring abundance of rain? But want of affection leaves folk in a woful condition, to rot to dead. And I ſhall add, if affection ſhould be put out thus for God, and if want of God to an affectionat waiter be a diſtreſs that pinſheth him above any hazard they are in, who are put to wait for the morning: Then certainly the enjoyment of God, according to the meaſure that a man doth enjoy him ſhould make him drink and forget his miſery, and remember his poverty no more: And the man that enjoys God, Though the fig-tree do not bloſſom and though there be no fruit in the vine, and the labour of the olive fail, no meat in the fields, no flock in the folds, no herd in the ſtall. Hab. 3.17. Though the earth be removed, and the mountains carried into the midſt of the ſea, &c. Pſal. 46.2. He will be as far above the men of the world in their enjoyments, as his affection while he wanted God, was above their reſentments. I ſhall go no further, God bleſs his word unto you.