The Valley of Vision, Sermon 2 – Title page 7
SERMON II.
PSAL. 123.2.
So doe our eyes waite upon the Lord our God, untill he have mercy upon us.
IT is a Scripture you ſee that runs upon ſimilitude, and the ſtrength, and life of a ſimilitude is in conformity, and proportion; and in things that are proportionable, there are in the generall but two things to be conſidered; there is the skene, or tipe; and there is the draught that anſwers it. Theſe are as two lines that run along one by another, and are meaſured out by the ſame quallity of dimenſion, for length, and for whatſoever elſe may make them conformable. And theſe two lines they are very obſervable now in this Text. There is the firſt the line from which the ſimilitude is drawne, that is the exemplary line, in the firſt halfe of the words, Behold, as the eyes of Servants looke to the hands of their Maſters, and the eyes of a Maiden to the hands of her Miſtreſſe; that is the line exemplary, whence the ſimilitude is drawne; that is the Protaſis, that is the line of preſcription, that is the line regulative, the line that gives law to this other line that followes. That is now the line that is conformable, the line that makes the proportion to the other line, the line that hath the ſimilitude, and Image of the other ſtamped on it; that is it which is the redition, the appodeſis, that which anſwers the former line in every proportion, in every part.
So doe our eyes wait upon the Lord our God, untill he have mercy upon us.
So here, face anſwereth face, and bone anſwereth bone. There is mention of Maſters, and ſuperiors in the firſt; of a Heavenly Maſter in the ſecond. There is mention of Servants in the firſt; of the Servants of God in the ſecond; of looking up in the firſt, of waiting in the ſecond; of eyes corporall in the firſt, of eyes ſpirituall in the ſecond. OnelyOnly this line exceeds the other, in this one proportion, it is drawne a little longer then the former: becauſe Gods mercies are of an infinite longitude, there is nothing able to paralell them, Ʋntill he have mercy upon us.
Of the firſt of theſe I ſpake in the Fore-noone, and it was but halfe the Journey I meant then to have taken. I ſhall now ſpeake to the ſecond part, the proportionable redition; it is the writing that matcheth the Coppie that was ſet in the former words. If I had handled it then, it would have been but halfe an houre, I ſhall now lengthen it to the full, and truſt your memories with that I delivered. The ſum was but theſe two things. The duty of Chriſtians, to know that they muſt dedicate to God, as the faculties of their mind, ſo the parts of their bodies, their Tongue, that is their glory, and their eyes, thoſe are their Lamps, and the light of their bodies; and thoſe are their perfections, if they ſhine in the preſence of God, by looking up to him. That was the firſt.
Secondly, the duty that concernes you that are of the lower ſort, thoſe that are in the condition of Servants, of what ſex ſoever, that it is a conſcionable performance that God expects at the hands of Servants, to give faithfull, and conſtant obedience, and conformity in all things, in a ſubmiſſion, and ſubordination to God, in all things, to the will, and inclination, and direction, of their Maſters. So, here is the Coppie ſet, and that is a good draught that muſt exceed it; and that muſt be the labour of us that are to ſpeak, and heare of it; and I will come directly to it, and there are but theſe two parts of it, which are two of the foure which I mentioned in the Fore-noone.
There is the paralell that anſwers the Coppie before. So doe our eyes waite on the Lord our God.
And the Date, and Duration of this duty, how long it is to be continued, Ʋntill he have mercy on us.
So, theſe are the two things that now I am to ſpeak of.
And the firſt of theſe is the Paralell that matcheth the Coppie, the proficiency that Chriſtians make by the documents they have from theſe temporall relations; and it is ſet downe here by a great deale of advantage, there is never a word but hath its emphaſis, and there is never a word but will require a reaſon to be given of it, why it ſtands in this place.
Why our Eyes?
Why Waiting?
Why upon the Lord?
Why another name of excellency is added, The Lord our God?
What is the extent of this So? So our eyes waite, which is the proportionable part. I ſay there are reaſons to be given of all theſe, and inſtructions that will ariſe out of them.
Firſt, why he mentions eyes, ſo our eyes waite? For he might have varied it, ſo our ſouls wait, which is the chiefe ſcope, and intention of the Pſalmiſt. But becauſe he had mentioned the eyes of Servants before, he mentions the eyes of Chriſtians, the Servants of God now, So our eyes waite. It ſhews us thus much, that our eye is the Hand-maid of the ſoule, that is exerciſed in all thoſe duties of piety, in which the ſoul is converſant. If the ſoul look up, the eye looks up. So the eye is a faithfull Hand-maid. The eye looks not downe when the ſoul looks up; it not onelyonly looks, but waits. Therefore he mentions the eye, to ſhew, that the eye of a Chriſtian muſt be indefatigable in looking up to God. It not onelyonly beares a part with the ſoul in the act, but in the conſtancy. If the ſoule be breathing, the eye will ſtill be darting up beames of love, and deſire, to thoſe ſame Hills to which the ſoul looks: therefore it may be added, here the eye waits, becauſe it is but a perfunctory performance that is diſcharged by the eye, a man would think, I may appeale too to you, it is a great part of your religion, the lifting up the eye, if religion be to be meaſured by that, there is abundance of devotion. Men now, will not vouchſafe to bow the knee in prayer. I put a difference between thoſe that are in Pews, and … are in the Iſles, and between ſtanding, and ſitting, for ſitting is an … geſture in … is Heavenly, … you ſtand for that purpoſe, … the … in prayer, it is …, but they will not bow …, it is but a reach …. The reaſon you deſire to … you …. It …uts me to goe on my ſelf …, a…ections, and extravagant notions, and that is that that muſt be ſet upon the ſkore of repentance; it cuts me, though I love not to look about, yet to ſee people in prayer look every way, is this to keep the eye waiting? When the ſoul labours with God in prayer, the eye will ſtrive in fellowſhip with it, it will embrace an act of conſtancy, as well as f…rvency. It is an evill Maid that leaves her Miſtreſſe, it is the higheſt deluſion of God, and deprivation of the comfort of our ſelves, when we give our ſelves to gadding, and yet come to Prayer, therefore there is ſomwhat in this, that he ſayth the eye, not onelyonly the eye looking, but,
The eye waiting, the reaſon of the ſecond word. Now he leaves the ſimilitude, the firſt line; for in the firſt line it is ſo, as the eyes of Servants looke, and the eyes of a Maiden looke, here it is the eye waits. There is good reaſon, to wait is more then to looke, to wait is to look conſtantly, with patience, and ſubmiſſion, by ſubjecting our affections, and wills, and deſires to Gods will, that is to wait. David in the ſecond part, in the ſecond line, he gives a better word, he betters his Coppie. There is the duty of a Chriſtian, to better his example, the eyes of Servants look, Davids eyes ſhall waite, So doe our eyes wait. It is true indeed, this word is not in the Originall, therefore you may obſerve it is in a ſmall letter in your Bibles, to note, that it is a word of neceſſity, added for the ſupply of the ſence, becauſe the Holy Ghoſt left it not imperfect, but more perfect, that he put not in the Verb, becauſe it is left to every mans heart, to ſupply a Verb to his owne comfort, and a better he cannot then this. And that this word muſt be added, appeares by the next words. Till he have mercy upon us. To looke till he have mercy on us, is to wait; ſo there is good reaſon why this word is added. If we look to the thing begged mercy, it is ſo precious that we may wait for it. It was Servants that he mentioned, and it is their duty to wait upon their Maſters, they wait upon their Trenchers at meat, they wait when they goe to bed, and when they riſe, they wait in every place; therefore becauſe he had mentioned the firſt word, he takes the proper duty, there is nothing more proper to Servants, then waiting, and if we are the Servants of God, we muſt wait. There is good reaſon in that reſpect, becauſe it is a word ſo ſignificant, therefore the Spirit of God varies it, he keeps not exactly to the line, ſo doe our eyes looke, but, ſo doe our eyes wait.
Thirdly, why he makes another variation, ſo doe our eyes wait upon the Lord? He writes not after his Coppie, for there it is, As the eyes of Servants looke to the hands of their Maſters. It ſhould have run, So doe our eyes wait on the hand of the Lord; he ſayth not ſo, but varies it, So doe our eyes wait on the Lord. What is the reaſon? It would have been too ſtrait. Though we muſt wait on Gods gracious hand, both of power, that orders all things, and of bounty, that diſtributes all things; yet it would have been too ſtrait; ſome would have imagined that there were nothing in God to be waited on, but for his bounty, and power; No, he ſhews that we muſt at large wait upon the Lord in all that belongs to him, if we have reſpect to his glory, and honour, we muſt wait upon his Throne, if to our vileneſſe, we muſt waite on his Footeſtoole. If to his bounty, we muſt wait on his hand: if to his wiſdome, we muſt wait upon his providence, if to his truth, we muſt wait on his promiſes. There is nothing in God, but it is to be waited on, in all his attributes, and relations, not onelyonly as our Maſter, but as our King, as our Father, and as our Shepheard. Therefore that the Pſalmiſt might better leave it for an enlarged ſupply as that a Heavenly heart might intercept it, he ſaith not as in the former, ſo doe our eyes wait upon the hand of the Lord, but ſo doe our eyes wait upon the Lord. That is the reaſon of the third variation.
There are but two obſervable beſides, I ſhall ſtand a little longer on them, they are materiall.
The fourth is, why he doubles this word of excellency, upon the Lord our God? For one word would have ſerved (but that no word can ſerve to ſet out that excellency, but) having named Maſter before, one would think it ſhould run, ſo doe our eyes waite upon our Heavenly Maſter, as our Heavenly Lord, but he adds, the Lord our God. To ſhew the difference between the Maſters of the World, and of him that is above. The Maſters here below are Maſters indeed, but they are men like our ſelves, our Maſter above is the Lord our God. The Maſters here, that have dominion are Domini, but ſub domino, under that great Maſter, but he is Dominans dominantium, the Lord of Lords. They are Maſters that have their breath in their Noſtrills, but he is the Maſter that gives life, and breath, and motion, and all things. Therefore to ſhew that we ſtand in a double Obligation to God, in our ſervice, and attendance, he adds two words; we wait upon him as our glorious Lord, and as our gracious God, both wayes we give him our eyes and attendance. To ſhew this double obligation, obſerve in the firſt line, the preſcription, the Coppie, there are both relations mentioned, and a double notion to both relations, there is Maſters, and Miſtreſſe, Servants, and Hand-maid. To note thus much, by the doubling of the one, that if there be any better ſervice in the one ſex then in the other, we are to draw the patterne from that, that we may give the pureſt ſervice, and attendance to God. And noting in the other, if there be any reſpect due to either of thoſe, Maſters, or Miſtreſſe, they ſhould be both drowned, and ſwallowed up in our reſpect to God, he uſeth both words, to ſhew, that we ſhould yeild all ſervice to God.
St. Auſtin in his Commentary on the Pſalmes, propounds the Queſtion, and ſo doth Jerome, if that be his, he finds a double ſcruple, he makes two Queſtions. One Queſtion is, why we are called Anſilla, in the Singular number a Hand-maid? Another Queſtion is, why Chriſt is called not onelyonly Dominus, but Domina. As the eyes of Servants wait on their Maſters, ſo doe our eyes upon Chriſt. St. Auſtin gives this reaſon, and Jerome, and it is full of wit, both theſe predications will hold for us that are Chriſtians. It is Servi ſumus, ancilla ſumus, we are both Servants, and we are the Church, we are Servants of his Handmaid. As we are the people of God, ſo we are called Servants; as we are the Church of God, ſo we are ancilla. So for the other predication, our Lord, and Saviour is both Dominus, and Domina. He is The Lord, Our Lord, becauſe he is our God, and Domina, he muſt have the duty of a Miſtreſſe, becauſe he is the virtue, and wiſdome, and excellency of God. That is Auſtins, and Jeromes. It is full of wit, but it is a little to adventerous. I durſt hardly to mention it if it were not theirs, their wit is ſweet, and in their intentions full of piety, but I dare not give it as a truth.
Yet there is reaſon to be given why both are expreſt, to ſhew the ſervice that we owe to God. The reaſon is this, both words are uſed, becauſe no one word can ſet out any part of Gods excellency, look in what part you will. There is no one word can ſet out the glory of God in Heaven, therefore there are two words uſed, the glory of both lights, the glory of the light of the Sun, and of the Moone. There is no one word can ſet out to us the perfection of the robe of Chriſts righteouſneſſe, that he cloaths Beleivers with; therefore two words are uſed, he cloaths them with double Ornaments, of the Bride-groome, and of the Bride, Iſa. 61. There is no one word can ſet out the propinquity of our alliance to Chriſt, therefore Chriſt ſets it out by two words. He that doth the will of my Father is my Brother, and Siſter. There is no one word can ſet out the tenderneſſe of the love of God, therefore it is ſet out by the love of both Parents, by the love of a Father, and a Mother. Can a Mother forget her Child? And as a Father pirties his Child, ſo the Lord hath mercy on them that feare him. In Gods love there is the love of both Parents, the conſtant love of the Father, and the tender love of the Mother. One word cannot ſet it out. So here, becauſe all dominion is due to God, and we are to pay him, all ſubjection, and ſervice, therefore one word cannot ſet it out, there are words of both ſexes uſed, there is a relative to be found in both ſuperiours, Maſter, and Miſtreſſe, and inferiours, Servants, and Hand-maid. As the eyes of Servants, and Hand-maids, ſo our eyes waite upon the Lord our God. There is mention of both ſexes in our propinquity to Chriſt, and his neareneſſe to us; that is the reaſon that both theſe are ſet downe, So doe our eyes waite upon the Lord our God.
The fifth, and laſt, is that that makes the paralell, and proportion to all the former, there hangs the meaning, So. As the eyes of Servants, So doe our eyes. And here now there is a great deale of matter in this word. It argued a ſweet temper in the Prophet David, that he that was ſo great a Prince, and King, yet thought it his greateſt honour to call himſelfe by the name of Gods Servant. Nay, there was yet a greater ſubmiſſion, he did not onelyonly reckon himſelfe in the number of Gods Servants, but he learned this leſſon from the duty that Servants give their Maſters, he ſtooped ſo low as to men of meane condition to be inſtructed.
It is a leſſon you may learne from your Servants, ſee what duty they give you, give you the ſame to God. So it ſeems to be but one argument, but there are foure in it.
Firſt, De facto, from the thing that was done, as Servants give all reſpect to their Maſters, ſo will we to God.
Then, De jure, as Servants ſhould give reſpect to their Maſters, ſo will we.
It is an argument taken from the equality, as, ſo, we will doe it ſo chearfully as they doe, our delight ſhall be in the Lord, as they delight in their Masters. We will doe it ſo properly as they doe, we will wait on him in all things, whatſoever he Commands us, we will doe; ſo they doe to their Maſters: we will doe it as plainly, and evidently. A good Chriſtian looks on God ſo plainly that he conſiders him as neare him as the Maſter is to the Servant, God is alway at hand. What ſhall I ſay? So, that is, ſo excellently, ſo conſtantly, and comfortably; it is an argument taken from equality.
Nay further, it is an argument that may be preſt from a greater dependence. So, nay much more ſhall our eyes wait on the Lord. There is the true height of the argument. We have more reaſon to wait upon God, then Servants on their Maſters. Servants have a compenſation, and they deſerve it for their work, and ſervice; we doe no ſervice for God that deſerves any thing. Servants owe obedience to their Maſters, not ſimply, but in ſubordination to God; we owe duty, and reſpect to God ſimply. Servants, their eyes are fixed upon their Maſters here on Earth, our ſervice is to be continued in Heaven. Servants doe it for a time, our ſervice laſts alwayes. Servants doe it for men of the ſame condition with themſelves; they give obedience to their Maſters, and yet have fellowſhip of nature with them, and have priviledges, and prerogatives of grace, commonly, they have the ſame title to Heaven, the ſame fellowſhip of the Spirit, yet they give true obedience to their Maſters, though they have fellowſhip in the Spirit, and community of nature. There is no ſuch community between our great Maſter, and us Chriſtians, there is an infinite diſtance between God, and us, therefore we muſt doe more. God is infinitly gracious, he powres out more bleſſings, we have more good from him, ſo then, we ſhould not onelyonly doe ſo, but more.
Therefore that is it now, that Chriſtians will lay hold on, to force the word; as David betters the coppie, ſo let us better the ſimilitude of David, as Servants, ſo we, nay more.
But I muſt recall the word. O it were happy if we gave ſo much as Servants to their Maſters. Where is the man to be found that gives more obedience to God, then Servants to their Maſters, or that gives ſo much? Who gives ſo much to God as his Hireling doth to him? Who walks ſo faithfully to God, as a Servant that is hyred but for one Weeke doth to his Maſter? That is, who gives ſo much ſervice to God, as a good Servant to a good Maſter? Nay more, as a good Servant to a bad Maſter? Nay further, as the worſt Servant to any Maſter? There is not the worſt Servant, but he gives obedience to any Maſter generally better then we doe to God. In the fore-noone I told you it was a fault, Servants are grown to an ill paſſe, they are unfaithfull; but now, Maſters will juſtifie Servants, if the Servants be ill, the Maſters are worſe. There is not the worſt Servant but may put us to …luſh, when we conſider our ſelves in the obedience we owe to God; becauſe there is not the worſt Servant but gives better, and more. Compare the particulars.
The worſt Servant can but dela…, and waſt his Maſters goods, and they are but temporall, but we doe the graces of Salvation, and the Talents that God hath given us; not onelyonly the Talents of life, and health, and ſtrength, and ri…hes, that we waſt on pleaſures, but the Talents of grace, and gifts, and the hope of Heaven, we delapidate out our Maſters goods.
The worſt Servants murmure when they are ill uſed by their Maſters; we grudge, and repine when God poures plenty in our laps.
The worſt Servant ſleeps when his Maſter is abſent; we ſleep in our Maſters preſence, when he is ſpeaking to us. Not thinking that it is the Ordinance of God; we will not take off our ſelves. It is not onelyonly an irreligious, but an uncivill thing. Infirmities will grow, I yeild to it, but let us ſtrive againſt them, we ſleep in our Maſters preſence.
The worſt Servant can but deſpiſe, and contemne his Maſter, he can but neglect his Commands, and his worke, and that work is corporall, we neglect the work of our Maſter, and it is a ſpirituall work, the great work of his glory, that brings good to our ſelves. We are worſe then the worſt Servant: there is not the worſt Servant in the World, but may be juſtified by the obedience that we give to God. Examine it by theſe two perticulars; we are glad to heare of God as a Father; ſee if we account him a Maſter: put the two Queſtions in the Prophet. If I be a Maſter, where is my feare? If I be a Father where is my honour? If God be our Lord, and Maſter, where is his honour, and feare? Here are the two Queſtions.
Firſt, if God be our Maſter, where is our livery? Servants goe in their Maſters cloath without ſhame. When I ſpeake of a badge, I ſpeake not of the ſpirituall badge of Chriſtianity, but of the temporall badge, for cloaths are of Gods beſtowing.
There are the ſpirituall cloaths, the habite of the mind, we caſt off that. For that livery, what conſiſts it in? In righteouſneſſe, and holineſſe. Doe we deſire to adorne our minds with theſe? Are we attired in our Maſters livery? To weare his collours? We cannot judge of the habite of the mind.
Look on the habite of the body, are you in your Maſters livery now a dayes? Doth God preſcribe ſuch vanities, and follies, that Creatures ſhould delight to make themſelves Puppits, that they muſt be flouted at, doth God preſcribe ſuch apparell? Rich apparell is as due to them that are great, as meane apparell to them that are inferiour. So that there be due order, and caution kept, that they eſtrangenot the mind from God, that they take not up too much time, that it be in the compaſſe of ſobriety. But this makes Chriſtianity diſdained, we ſteale all from God. Is this Gods livery? Did he appoint you to goe with naked Breaſts, and naked Armes? Did not he appoint apparell to cover the ſhame of ſin? Did any of the Apoſtles preſcribe it ſo? See what the Apoſtle ſayth, you are to be adorned as becomes godlineſſe, and the profeſſion of Chriſt, modeſty, and religiouſly, and decently. Are you in Gods livery? Is Chriſt your Maſter? If you be, then you may make a good account at the laſt day; but if there be a diſtinction to be made, there it will appeare who are his Servants.
Secondly, if God be your Maſter, where is your obedience? Obedience is the peoper duty of Servants; take away obedience, you deſtroy the nature of Servants. If we give obedienco to God, where are Gods Commands? What are Gods Commands? St. Auſtin goes about to ſee if he can reckon them. Sayth he, God might have ſaid if his nature were capable, as other Maſters ſay to their Servants, wait upon me to bed, while I reſt, wait upon me to the Bath, while I waſh me; wait at my Table when I take ſuſtenance. No, God needs not theſe inferiour ſervices; but then, what doth he command? Wait upon me in mine Ordinances, and in my Commands, in my ſervice, in my love, and feare, that I require at thy hands. Here is the rule, are theſe thoſe that we keep? If God be our Maſter, where are his Commands? Where is our work? Doe we think the work of Chriſtianity, the work that God hath appointed us? Doe we think that that was the end why we were ſent into the World, to work out our Salvation? If we think not of this, we are not Servants. There is not the worſt Servant but he comes into his Maſters Houſe to doe ſervice. We have entered into our Maſters houſe, we have taken Preſſe-money to be Gods Souldiers, and to be his Servants, then, where is his work? Is that left undone? Look but what Chriſt will ſay at the laſt day, when they ſhall be called to account. Well done good and faithfull Servant. Take away the unprofitable Servant. Certainly, if Chriſt be the God of truth, and the Goſpell the word of truth, theſe words ſhall be ſaid at the laſt day, where is thy work? Where is thy account? What haſt thou done? How haſt thou behaved thy ſelfe? If we caſt off Gods Commandements, we caſt off our relation: if we be not under Command, we are not under a Lord.
O Beloved, recall your ſelves, remember that it is that that the beame of Chriſtianity hangs on; it is a high honour to be Gods Servant, more then to be the Heire of the World. O what a credit is it to retaine to ſuch a Maſter! To belong to God, what an honour is it! He is ſuch a Maſter that promiſeth better freedome then other Maſters; and ties himſelfe to us, and us to him in more Obligations, and ſets us an eaſier task, but to work out our owne Salvation; and payes us better wages. Take all the Princes in the World, that are ſo great, and glorious, and ſo able to reward their Servants, put them altogether, they are as the duſt of the Ballance, both they, and their rewards, in compariſon to the reward that God gives to the worſt Servant of his. Stir up your ſelves from the conſideration of Servants. God gives you out comfort, and bleſſing, ſtir up your ſelves to give true, and faithfull ſervice to Chriſt. Never look on your Servants, but think you are Gods Servants. When your Servants teſtifie their obedience to you, make Davids uſe of it, bring it to this leſſon, if we cannot exceed theſe Servants, remember to equall them, So, So doe our eyes.
The equality will appeare by comparing, ſo you ſhall ſee, both the duty of good Servants to their Maſters, and of Chriſtians to God.
Firſt, good Servants delight in their Maſters preſence, ſo ſhould we in the preſence of God.
Secondly, good Servants put on the ſame affections with their Maſters. A good Servant as Euripides ſayth, rejoyceth if his Maſter be chearfull, and grieves if his Maſter be ſorrowfull, he puts on the ſame affection. We muſt put on the ſame affection with Chriſt, and God, doe I not hate them that hate thee? Doeſt thou love them that God hates? We muſt put on the ſame affections with God (though we muſt hate none) put on Chriſts affection, walke in love, be humble, and mercifull, as he is. This is to have the nature of Servants.
Thirdly, Servants are not Sui juris, to walke where they liſt, and doe what they liſt, but they muſt doe the will of their Maſters, they are not at their owne appointment, no more are we, we are not our owne, we are not Sui juris, your Maſter hath bought you, and redeemed you out of captivity.
Servants will greive, to heare the name of their Maſters evill ſpoken of. He is an unworthy Servant that can heare the name of his Maſter touched, and doth not as far as is modeſt, to his power vindicate it. So we muſt greive, and be zealouſly affected when we heare that ſacred name blaſphemed, by which we are called.
A Servant is ſorry if his Maſters affaires ſucceed not well; he labours to accommodate his Maſter, and to content him in every thing. It is a great diſcontent to a Servant, if things thrive not with his Maſter. So we ſhould greive, when Gods affairs goe not well on (though God will make them ſucceed, yet) when things goe not well with the Church, and Children of God, we ſhould lay it to heart.
Againe, good Servants wait upon their Maſters for all things, for Meat, and Drink, and Cloaths, and Wages, and Proviſion, and Cuſtody, and Defence, and when they get theſe things, when they have Wages from them, they give them thanks, though they have wrought hard, and they pay them upon Covenant made. God gives plenteous wages, let us be thankfull to him, and wait upon him for all we have, as Servants upon their Maſters.
Againe, good Servants doe not take upon them to preſcribe their Maſters, either time, or manner; they will not tell their Maſters what they deſire to doe, and what they will have themſelves, but they wait on their Maſters, to receive their direction. We muſt not preſcribe God, leave God to his way, though we ſee things improbable, God can work it out, we muſt leave him to his wiſedome, he will bring things to paſſe; we muſt not put truſt in meanes, and rules, but leave God to his preſcriptions.
Laſtly, good Servants beare their Maſters name, and not onelyonly apply themſelves to the Commands of their Maſter, but to the deſires of their Maſter. They alway conſider themſelves to be in that condition, that they look to give an account. Good Servants they are not onelyonly tender of their Maſters temporall goods, but of their Maſters ſafety. A good Servant will venture his life for his Maſter, eſpecially in a good cauſe.
O then, let us goe, and be like minded; put all theſe together, and by the conſideration of theſe things provoke our ſelves to the faithfull obedience, and ſervice that belongs to God. Let us mold our ſelves with theſe reſolutions. If we be Servants, for ſhame, for ſhame, doe ſomewhat that belongs to Servants. Let us not be content to equall the Coppie, but labour to exceed it; not onelyonly to ſay, As the eyes of Servants, ſo our eyes, but as the eyes of Children to their Parents, ſo are our eyes to God. As the eyes of Subjects are to their Prince, ſo are our eyes on God: and as the eyes of Sheep, are fixed upon the Shepheard, ſo are our eyes on God.
As the eyes of Creatures are upon their Creator, and the eyes of the redeemed upon their Saviour, ſo our eyes are fixed upon the Lord our God. In all theſe relations we will not onelyonly labour to equall the duty, but to exceed it, and not ſo onelyonly, but more. So I have done with the firſt thing, the paralell, wherein David endeavours to match the Coppy he had propounded, As the eyes of Servants are towards their Maſters, ſo are our eyes on the Lord our God. And the reaſon of every word.
Now the laſt thing is the date, and duration.
Ʋntill he have mercy on us.
There are but two words, they are not long in pronunciation; but they are very long in ſignification. They are ſo long that they reach to perpetuity both wayes. For firſt, there is no end of Gods mercy, that is one word. And then, there muſt be no period ſet of our duty, and waiting, Ʋntill he have mercy on us. That word ſeems to be as long as the other. Indeed it is true, in it ſelfe it is not long, becauſe God is not long in ſhewing mercy, he is quick, if we ſhould wait upon him onelyonly till he ſhew mercy, we ſhould wait now, and no longer, we ſhould ceaſe preſently: for he ſhews mercy alwayes. No, but it is to be continued by many enlargements, therefore briefly, the ſum of both words is this. In one word, the word mercy, David ſets downe the ſcope at which every Chriſtian aimes after the glory of God, in ſhooting up all thoſe Arrows of love, and obedience, and feare, that he ſends up to God, the end, and aime of all is this, that he may attaine mercy, he looks up to God for mercy. Mercy that is of a larg ſignification, we can beg nothing of God which is not mercy. If a man be diſconſolate, he looks to God for comfort. If there be a doubtfull heart that looks up to God for reſolution. If there be a blind heart, that looks for illumination: of a wavering heart, that looks for ſtabliſhing; all theſe are mercies, becauſe they are all given in mercy. Every good thing is a mercy, becauſe it is given in mercy. If a man be in perſecution, peace is a mercy. If he be in trouble of Conſcience, eaſe is a mercy. If he be in anguiſh, if he be in any exigent, deliverance is a mercy. If he be in pangs of Conſcience, quiet is a mercy. All is mercy, he that waits on God for mercy, waits for every good thing.
Secondly, the other word, Ʋntill, ſhews us thus much, what the period is, that a Chriſtian ſets himſelfe in the line of obedience. It hath the ſame period that Donec untill, untill he ſhews mercy. Shall we think that David did meane to wait on God untill he had mercy, and then to fix his eyes upon the Earth againe? No, much more then, therefore know that the word Donec in Scripture, doth not alway ſignifie a determinate time, but an infinite time, untill ſignifies eternity in two places. One in the Goſpell, Joſeph knew not Mary untill ſhee had brought forth her firſt Borne Son; not then, nor after, becauſe ſhee continued alway a Virgin. But more plainly in Pſal. 110. The Lord ſaid to my Lord, ſit on my right hand, untill I make thine enemies thy Foot-ſtoole. Doe you think that Chriſt ſhall ſit at Gods right hand no longer then till all things be ſubdued in the end of the World, and that then he ſhall give over his ſeſſion, and his Kingdome ceaſe? God forbid, but untill is for ever. So here, Our eyes wait on the Lord till he have mercy on us. Not as we ſhould make a ceſſation then, when God hath ſhewed mercy. But as St. Chryſostome very well, he ſpeaks not onelyonly for a ſhort time, as long as God ſhews mercy, but for all times. What doe I take Chryſoſtome, heare David expound himſelfe, Pſal. 62. My throat is dry, my heart is weary, mine eyes faile with waiting. He looked on God ſo long till his eyes failed, and he gives not over then, he waits still. A Chriſtian muſt wait alwayes upon God. So that word hath both an incluſive, and an excluſive force. So ſhall our eyes wait on the Lord, untill he ſhew mercy. That is, if he doe ſhew mercy, we will wait, or if he doe not. If he ſend it ſpeedily, or if he doe not, ſtill God is to be waited on. We now, if God doe not ſend mercy, we will wait on him with contentation, or if he doe ſhew mercy we will wait on him with acknowledgement. If God delay mercy, we will wait with patience; if he ſpeedily ſend mercy, we will wait on him with thankfullneſſe; we will wait on him till then, and much more, after. Ʋntill, that is, I will wait on him then, and now, and alway, we will never end this work. So the point is this,
A… true Chriſtian muſt not let goe his hold, his hope, his confidence, he breaks not off his Service, he breaks not off waiting upon God, though God deferre to ſhew merciemercy.
He waits on God in his owne occaſions, though God ſuſpend, and ſeeme to abſent himſelfe. He waits in all the occaſions of the Church. If God correct, he waits that things may be better; if God ſend bleſſings, he ſtill waits on him, that God may continue the mercies. Here is the point, a Chriſtian muſt not give over waiting on God, eſpecially in caſes of extreamity. When we come to beg any mercy, ſpirituall, or temporall, of God, if God beſtow it on us, then we are ſaid to wait till then, becauſe then we obtaine our deſire; we wait for other mercies alway, for generall mercies every day.
And it is a point now worth the conſidering in theſe times, becauſe the ſtate of our times is ſo, that every man almoſt is ready to let goe his confidence. If things ſucceed not in every perticular according to our expectations, and deſires, then we think the whole Chaine of providence is diſſolved, if one linck be looſed, we think all the buſineſſe is overturned, and all our hopes diſappointed, if God anſwer us not in our time upon every occaſion. The reaſon is, we know not what it is to wait on God.
Beloved, it is true, if God were tied to one way, or meanes, or to one time, or to any one perſon, or to any one inſtrument, there were good cauſe that we ſhould ſuſpect our hold in the ſucceſſe of the affaires of the Church at all times, then we had good cauſe to be fearefull. But God is not ſtraightened ſo much, he hath wayes that we know not, and times that we underſtand not of; and perſons he can make to ſpring out of the Aſhes of them that are taken away, that are contemptible in our eyes, and God can ſtrengthen them, though they be as the ſhaking of an Olive. God will perfect this work if we be not the impediment, if our ſins ſtay him not, if we wait. It is true, I confeſſe it pleaſeth me exceedingly, and I congratulate, and rejoyce: your deſires almoſt as much affect me with joy, as the other with ſorrow, to ſee men in amazement at ſuch a time, It is a ſigne of your love to the Church beyond the Seas: yet how unacceptable was it upon the firſt relation? No man knew what to ſpeake, or what to think? It is a ſigne that Religion hath taken ſome impreſſion. It is a ſigne that you have a ſimpathy with the Servants of God, it is a ſigne that you have the affections of Servants towards God. But for all this, take heed while you doe right to the Servants of God, that you doe not injury to God himſelfe: becauſe he is faithfull that hath promiſed. Remember he orders the affairs himſelfe. God can raiſe up a Joſuah in Moſes room; I rather uſe the word, becauſe I am very much delighted with the Simile of that noble, victorious Prince, he was a Moſes, Was, ſaid I? O that is a wounding word that you cannot endure: O that I could ſay he is, and yet I cannot ſay the contrary, we are kept betweene hope, and feare, though it be more to be feared then hoped, in that particular I am afraid. But whether was, or is, like Moſes he was, and if he be, Is, God was with him as he was with Moſes, in the leading of his People. He came into Germany as Moſes into Aegypt, with a greater band, but a ſmall traine in reſpect of the Enemies, but God turned his weakneſſe to ſtrength. He was faithfull as Moſes was, he ſought not himſelfe as Moſes did not. Moſes brought the Children of Iſrael out of the Furnace; he brought the poore afflicted of Germany, a good way out of the Furnace. And now that all may be like Moſes, Moſes Sepulcher is not known to this day, and the life, or death of that excellent Prince, is not yet knowne to this day, like Moſes Sepulcher.
There is yet our perplexity, yet there is our comfort; there is ſome comfort in that word that it is uncertaine: for that that is uncertaine may be otherwiſe; O, but I think that it may be. Howſoever be it ſo, or otherwiſe, God hath done his part; he hath not left us without a comfort. See but how he hath tempered ſad Tidings with a mixture of comfort; he hath tempered the loſſe with gaine, there is ſorrow with joy, there is feare with hope, there is loſſe with Victory.
Why then, if God doe thus to us, and ſo feed us with his mercy, and ſupport our longanimity, if he ply us thus, have we not reaſon to wait upon him?
Let us now run to this word in the Text. Behold, as the eyes of Servants wait on their Masters, ſo doe our eyes wait on God till he have mercy on us, and alwayes, but eſſpecially then. For did you but know the comfort that comes by hope, and expectation; innumerable comforts come from hope.
Hope holds life, and ſoule together, if thing… goe ill; hope continues us ſtill in life till things goe better.
Hope is the Pillar of the wavering ſoule; hope is the Ladder that hath one end in Earth, and another in Heaven: hope waits for all the good things that God hath promiſed.
Hope is the Anchor of the ſoule, as the Apoſtle compares it. Nay, not onelyonly the Anchor ſayth St. Chryſoſtome, but the Ship to that good Anchor. It muſt needs be well when it is both; the Ship muſt ride ſafe, for the Anchor is hope, it muſt be ſafe it ſelfe, for upon it is the Ship, the Ark, that carries the Saints through the troubles of this World; it is the Anchor that makes us keep our riding, that we daſh not on the Shelves, and Rocks that encounter us.
It is a better Anchor then other Anchors, they are alway below the Ship, at the ground; but this Anchor is above, it is not faſtened in Earth, but in Heaven.
How ſure would a Ship be if it were faſtened aloft, to Heaven, if God had the Tacle in his hand. God hath the Cable of this Anchor in his hand. Faith is the Cable, hope is the Anchor; the Ship will ride ſafe if the Anchor be in Heaven.
Let us waite, we have good cauſe to wait, he is powerfull and can doe more, he is gracious and will doe: nay further, he is faithfull, and hath done, and will doe abundantly, beyond our expectation, and he that hath begun, will perfect it.
O therefore let us acquaint our ſouls with waiting. We are ſo impatient, that if God give us not all at the firſt call, what our hearts are prompt to ſuggeſt, we think all is loſt. O, if we had hope, the nature of hope is to abide, and ſtay Gods leaſure. Hope is never frustrate. See it in the example of the Saints.
David, I waited patiently on the Lord, and God heard me. It is confirmed, and ratified by promiſes. Solomon ſets one, Waite on the Lord, and he will ſave thee. David another, Wait on the Lord, and he will preſerve thy ſoule; Wait patiently on the Lord, and he will bring it to paſſe. We have it ratified by promiſe. Nay, in experience, who ever waited, and was fruſtrated? Our Fathers truſted in God, and were not aſhamed, he gave them their hearts deſire: and he hath exceeded ours; therefore have recourſe to that Anchor, and learne what it is to wait on God, that we may ſay as Job, Though he kill me, I will truſt in him. Though he diſappoint all, I will hope; my hope, and waiting ſhall be placed on God, my truſt ſhall be in him, he never ſuffered, that ſtaid his leaſure to be aſhamed; they were had in remembrance. Therefore our eyes ſhall wait on him as the eyes of Servants; nay, not onelyonly ſo, but if that be not enough, we wil not onelyonly wait but hang upon him, & not onelyonly ſo, but in a holy ſence wreſtle with him by Prayer, as Jacob did, that he would be mercifull to his People, that he would take care ſtill of that little part of the Ark, floating on the Waters. Nay, we will not onelyonly wait upon him as Servants, but as Children; and not onelyonly with the eyes of Children, but with the Teares of Children, with eyes fixed, and hands ſpread, and knees bowed, with lips opening, and hearts mounting, we will wait upon him; that this hope may be fixed in all our faces, and ſhine in all parts: thus if we doe we ſhall make the Text compleat.
For concluſion of all. There are but two things that may perplex us, uncertainty, and feare. Ʋncertainty, that is one wrack, and torment; and feare is another. This hope, and waiting will ſtabliſh the ſoule in both. Take the rule of both. For uncertainty, doe as Hezekiah did, take theſe letters of uncertaine rumours, and ſpread them before the Lord. For the feare, let us take our ſelves, and caſt our ſelves before the Lord, at his Footſtoole. For the uncertainty, let that be the Scripture. Habak. 2. The Viſion is yet for an appointed time, but in the end it ſhall ſpeake, and ſhall not lie. It ſhall come, and ſhall not tarry. Though it tarry, yet we will wait for it. For the feare, let this be the word to fix our hearts, that David hath given opportunity to handle this day. Behold, though our feares be great, yet our hopes are ſome: therefore as the eyes of Servants look to the hands of their Maſters, and the eyes of a Maiden to the hands of her Miſtreſſe, ſo doe our eyes wait upon the Lord our God, untill he have mercy on his people.
THE Geuſt-Chamber.
DELIVERED IN TVVO SERMONS, BY That Learned, & reverend Divine RICHARD HOLSWORTH, Doctor in Divinity, ſomtimes Vice-Chancellour of Cambridge; Maſter of Emmanuel Colledge, and late Preacher at PETERS POORE in LONDON.
Matth. 22.4.
Behold I have prepared my dinner, my Oxen and my Fatlings are killed, and all things are ready: Come into the Marriage.
LONDON, Printed by M. Simmons in Alderſ-gate-ſtreete. 1650.