Works (theological treatises)

See that the persuasion and assurance hereof which you look after and desire be regular, and not such as is suited merely unto your own imaginations. Our second and third general rules about the nature of all spiritual assurance, and what is consistent therewithal, are here to be taken into consideration. If you look to have such an evidence, light into, and absolute conviction of, this matter, as shall admit of no doubts, fears, questionings, just occasions and causes of new trials, teachings, and self-examinations, you will be greatly deceived. Regeneration induceth a new principle into the soul, but it doth not utterly expel the old; some would have security, not assurance. The principle of sin and unbelief will still abide in us, and still work in us. Their abiding and their acting must needs put the soul upon a severe inquiry, whether they are not prevalent in it beyond what the condition of regeneration will admit. The constant conflicts we must have with sin will not suffer us to have always so clear an evidence of our condition as we would desire. Such a persuasion as is prevalent against strong objections to the contrary, keeping up the heart to a due performance of those duties in faith which belong unto the state of regeneration, is the substance of what in this kind you are to look after.

If you are doubtful concerning your state and condition, do not expect an extraordinary determination of it by an immediate testimony of the Spirit of God. I do grant that God doth sometimes, by this means, bring in peace and satisfaction unto the soul. He gives his own Spirit immediately "to bear witness with ours that we are the children of God," both upon the account of regeneration and adoption. He doth so; but, as far as we can observe, in a way of sovereignty, when and to whom he pleaseth. Besides, that men may content and satisfy themselves with his ordinary teachings, consolations, and communications of his grace, he hath left the nature of that peculiar testimony of the Spirit very dark and difficult to be found out, few agreeing wherein it doth consist or what is the nature of it. No one man's experience is a rule unto others, and an undue apprehension of it is a matter of great danger. Yet it is certain that humble souls in extraordinary cases may have recourse unto it with benefit and relief thereby. This, then, you may desire, you may pray for, but not with such a frame of spirit as to refuse that other satisfaction which in the ways of truth and peace you may find. This is the putting of the hand into the side of Christ; but "blessed are they that have not seen, and yet have believed."

If you have at any time formerly received any especial or immediate pledge or testimony of God, given unto your souls as unto their sincerity, and consequently their regeneration, labour to recover it, and to revive a sense of it upon your spirits now in your darkness and trouble. I am persuaded there are but few believers, but that God doth, at one time or other, in one duty or other, entering into or coming out of one temptation or another, give some singular testimony unto their own souls and consciences concerning their sincerity and his acceptance of them. Sometimes he doth this in a duty, wherein he hath enabled the soul to make so near an approach unto him as that it hath been warmed, enlivened, sweetened, satisfied with the presence, the gracious presence, of God, and which God hath made unto him as a token of his uprightness; — sometimes, when a man is entering into any great temptation, trial, difficult or dangerous duty, that death itself is feared in it, God comes in, by one means or other, by a secret intimation of his love, which he gives him to take along with him for his furniture and provision in his way, and thereby testifies to him his sincerity; and this serves, like the food of Elijah, for forty days in a wilderness condition; — sometimes he is pleased to shine immediately into the soul in the midst of its darkness and sorrow; wherewith it is surprised, as not looking for any such expression of kindness, and is thereby relieved against its own pressing self-condemnation; — and sometimes the Lord is pleased to give these tokens of love unto the soul as its refreshment, when it is coming off from the storm of temptations wherewith it has been tossed. And many other times and seasons there are wherein God is pleased to give unto believers some especial testimony in their consciences unto their own integrity. But now these are all wrought by a transient operation of the Spirit, exciting and enabling the heart unto a spiritual, sensible apprehension and receiving of God's expressing kindness towards it. These things abide not in their sense and in their power which they have upon our affections, but immediately pass away. They are, therefore, to be treasured up in the mind and judgment, to be improved and made use of by faith, as occasion shall require. But we are apt to lose them. Most know no other use of them but whilst they feel them; yea, through ignorance in our duty to improve them, they prove like a sudden light brought into a dark place and again removed, which seems to increase, and really aggravates, our sense of the darkness. The true use of them is, to lay them up and ponder them in our hearts, that they may be supportments and testimonies unto us in a time of need. Have you, then, who are now in the dark as to your state or condition, whether you are regenerate or no, ever received any such refreshing and cheering testimony from God given unto your integrity, and your acceptance with him thereupon? Call it over again, and make use of it against those discouragements which arise from your present darkness in this matter, and which keep you off from sharing in the consolation tendered unto you in this word of grace.

A due spiritual consideration of the causes and effects of regeneration is the ordinary way and means whereby the souls of believers come to be satisfied concerning that work of God in them and upon them. The principle or causes of this work are, the Spirit and the word. He that is born again, "is born of the Spirit," John iii. 6; and of the word, "Of his own will begat he us with the word of truth," James i. 18; "We are born again by the word of God, which liveth and abideth for ever," 1 Pet. i. 23. Wherever, then, a man is regenerate, there hath been an effectual work of the Spirit and of the word upon the soul. This is to be inquired into and after. Ordinarily it will discover itself. Such impressions will be made in it upon the soul, such a change will be wrought and produced in it, as will not escape a spiritual diligent search and inquiry. And this is much of the duty of such as are in the dark, and uncertain concerning the accomplishment of this work in themselves. Let them call to mind what have been the actings of the Spirit by the word upon their souls; what light thereby hath been communicated unto their minds; what discoveries of the Lord Christ and way of salvation have been made to them; what sense and detestation of sin have been wrought in them; what satisfaction hath been given unto the soul, to choose, accept, and acquiesce in the righteousness of Christ; what resignation of the heart unto God, according to the tenor of the covenant of grace, it hath been wrought unto. Call to mind what transactions there have been between God and your souls about these things; how far they have been carried on; whether you have broken off the treaty with God, and refused his terms, or if not, where the stay is between you; and what is the reason, since God hath graciously begun to deal thus with you, that you are not yet come to a thorough close with him in the work and design of his grace? The defect must of necessity lie on your parts God doth nothing in vain. Had he not been willing to receive you, he would not have dealt with you so far as he hath done. There is nothing, then, remains to firm your condition but a resolved act of your own wills in answering the mind and will of God. And by this search may the soul come to satisfaction in this matter, or at least find out and discover where the stick is whence their uncertainty doth arise, and what is wanting to complete their desire.

Again: this work may be discovered by its effects. There is something that is produced by it in the soul, which may also be considered either with respect unto its being and existence, or unto its actings and operations In the first regard it is spirit: John iii. 6, "That which is born of the Spirit," which is produced by the effectual operation of the Spirit of God, it "is spirit," — "a new creature," 2 Cor. v 17. He that is in Christ Jesus, who is born again, is a new creature, a, new life, a spiritual life, Gal. ii. 20; Eph. ii. 1. In brief, it is an habitual furnishment of all the faculties of the soul with new spiritual, vital principles, enabling a person in all instances of obedience to lead a spiritual life unto God. This principle is by this work produced in the soul. And in respect of its actings, it consists in all the gracious operations of the mind, will, heart, or affections, in the duties of obedience which God hath required of us This is that which gives life unto our duties (without which the best of our works are but dead works), and renders them acceptable unto the living God. It is not my business at large to pursue and declare these things; I only mention them, that persons who are kept back from a participation of the consolation tendered from the forgiveness that is with God, because they cannot comfortably conclude that they are born again, as knowing that it is such persons alone unto whom these consolations do truly and really belong, may know how to make a right judgment of themselves. Let such persons, then, not fluctuate up and down in generals and uncertainties, with heartless complaints, which is the ruin of the peace of their souls; but let them really put things to the trial, by the examination of the causes and effects of the work they inquire after. It is by the use of such means whereby God will be' pleased to give them all the assurance and establishment concerning their state and condition which is needful for them, and which may give them encouragement in their course of obedience.

But supposing all that hath been spoken, what if a man, by the utmost search and inquiry that he is able to make, cannot attain any satisfactory persuasion that indeed this great work of God's grace hath passed upon his soul; is this a sufficient ground to keep him off from accepting of supportment and consolation from this truth, that there is forgiveness with God? which is the design of the objection laid down before. I say therefore farther, that, —

1. Regeneration doth not in order of time precede the soul's interest in the forgiveness that is with God, or its being made partaker of the pardon of sin. I say no more but that it doth not precede it in order of time, not determining which hath precedency in order of nature. That, I confess, which the method of the gospel leads unto is, that absolution, acquitment, or the pardon of sin, is the foundation of the communication of all saving grace unto the soul, and so precedeth all grace in the sinner whatever. But because this absolution or pardon of sin is to be received by faith, whereby the soul is really made partaker of it and all the benefits belonging thereunto, and that faith is the radical grace which we receive in our regeneration, — for it is by faith that our hearts are purified, as an instrument in the hand of the great purifier, the Spirit of God, — I place these two together, and shall not dispute as to their priority in nature; but in time the one doth not precede the other.

2. It is hence evident, that an assurance of being regenerate is no way previously necessary unto the believing of an interest in forgiveness; so that although a man have not the former, it is, or may be, his duty to endeavour the latter. When convinced persons cried out, "What shall we do to be saved?" the answer was, "Believe, and ye shall be so." "Believe in Christ, and in the remission of sin by his blood," is the first thing that convinced sinners are called unto. They are not directed first to secure their souls that they are born again, and then afterward to believe; but they are first to believe that the remission of sin is tendered unto them in the blood of Christ, and that "by him they may be justified from all things from which they could not be justified by the law." Nor upon this proposition is it the duty of men to question whether they have faith or no, but actually to believe. And faith in its operation will evidence itself. See Acts xiii. 38, 39. Suppose, then, that you do not know that you are regenerate, that you are born of God, — that you have no prevailing, refreshing, constant evidence or persuasion thereof, — should this hinder you? should this discourage you from believing forgiveness, from dosing with the promises, and thereby obtaining in yourselves an interest in that forgiveness that is with God? Not at all; nay, this ought exceedingly to excite and stir you up unto your duty herein: for, —

(1.) Suppose that it is otherwise, — that, indeed, you are yet in the state of sin, and are only brought under the power of light and conviction, — this is the way for a translation into an estate of spiritual life and grace. If you will forbear the acting of faith upon and for forgiveness until you are regenerate, you may, and probably you will, come short both of forgiveness and regeneration also. Here lay your foundation, and then your building will go on. This will open the door unto you, and give you an entrance into the kingdom of God. Christ is the door; do not think to climb up over the wall; enter by him, or you will be kept out.

(2.) Suppose that you are born again, but yet know it not, — as is the condition of many, — this is a way whereby you may receive an evidence thereof. It is good, the embracing of all signs, tokens, and pledges of our spiritual condition, and it is so to improve them; but the best course is, to follow the genuine natural actings of faith, which will lead us into the most settled apprehensions concerning our relation unto God and acceptance with him. Believe first the forgiveness of sin as the effect of mere grace and mercy in Christ. Let the faith hereof be nourished and strengthened in your souls. This will insensibly influence your hearts into a comforting gospel persuasion of your state and condition towards God; which will be accompanied with assured rest and peace.

To wind up this discourse — Remember that that which hath been spoken with reference unto the state of regeneration in general may be applied unto every particular objection or cause of fear and discouragement that may be reduced to that head. Such are all objections that arise from particular sins, from aggravations of sins by their greatness or circumstances, or relapses into them. The way that the consideration of these things prevails upon the mind unto fear, is by begetting an apprehension in men that they are not regenerate; for if they were, they suppose they could not be so overtaken or entangled. The rules thereof laid down are suited to the straits of the souls of sinners in all such particular cases.

Lastly, There was somewhat in particular added in the close of the objection, which, although it be not directly in our way nor of any great importance in itself, yet having been mentioned, it is not unmeet to remove it out of the way, that it may not leave entanglement upon the minds of any. Now this is, that some know not nor can give an account of the time of their conversion unto God, and therefore cannot be satisfied that the saving work of his grace hath passed upon them. This is usually and ordinarily spoken unto; and I shall therefore briefly give an account concerning it:—

1. It hath been showed that, in this matter, there are many things whereon we may regularly found a judgment concerning ourselves, and it is great folly to waive them all, and put the issue of the matter upon one circumstance. If a man have a trial at law, wherein he hath many evidences speaking for him, only one circumstance is dubious and in question, he will not cast the weight of his cause on that disputed circumstance, but will plead those evidences that are more clear and testify more fully in his behalf. I will not deny but that this matter of the time of conversion is ofttimes an important circumstance, — in the affirmative, when it is known, it is of great use, tending to stability and consolation; — but yet it is still but a circumstance, such as that the being of the thing itself doth not depend upon. He that is alive may know that he was born, though he know neither the place where nor the time when he was so; and so may he that is spiritually alive, and hath ground of evidence that he is so, that he was born again, though he know neither when, nor where, nor how. And this case is usual in persons of quiet natural tempers, who have had the advantage of education under means of light and grace. God ofttimes, in such persons, begins and carries on the work of his grace insensibly, so that they come to good growth and maturity before they know that they are alive. Such persons come at length to be satisfied in saying, with the blind man in the gospel, "How our eyes were opened we know not; only one thing we know, whereas we were blind by nature, now we see."

2. Even in this matter also, we must, it may be, be content to live by faith, and to believe as well what God hath done in us, if it be the matter and subject of his promises, as what he hath done for us; the ground whereof also is the promise, and nothing else.

Objections from the present state and condition of the soul — Weakness and imperfection of duty — Opposition from indwelling sin.

Thirdly. There is another head of objections against the soul's receiving consolation from an interest in forgiveness, arising from the consideration of its present state and condition as to actual holiness, duties, and sins. Souls complain, when in darkness and under temptations, that they cannot find that holiness, nor those fruits of it in themselves, which they suppose an interest in pardoning mercy will produce. Their hearts they find are weak, and all their duties worthless. If they were weighed in the balance, they would be all found too light. In the best of them there is such a mixture of self, hypocrisy, unbelief, vain-glory, that they are even ashamed and confounded with the remembrance of them. These things fill them with discouragements, so that they refuse to be comforted or to entertain any refreshing persuasion from the truth insisted on, but rather conclude that they are utter strangers from that forgiveness that is with God, and so continue helpless in their depths.

According unto the method proposed, and hitherto pursued, I shall only lay down some such general rules as may support a soul under the despondencies that are apt in such a condition to befall it, that none of these things may weaken it in its endeavour to lay hold of forgiveness. And, —

1. This is the proper place to put in execution our eighth rule, to take heed of heartless complaints when vigorous actings of grace are expected at our hands. If it be thus, indeed, why lie you on your faces? why do you not rise and put out yourselves to the utmost, giving all diligence to add one grace to another, until you find yourselves in a better frame? Supposing, then, the putting of that rule into practice, I add, —

(1.) That known holiness is apt to degenerate into self-righteousness. What God gives us on the account of sanctification we are ready enough to reckon on the score of justification. It is a hard thing to feel grace, and to believe as if there were none. We have so much of the Pharisee in us by nature, that it is sometimes well that our good is hid from us. We are ready to take our corn and wine and bestow them on other lovers. Were there not in our hearts a spiritually sensible principle of corruption, and in our duties a discernible mixture of self, it would be impossible we should walk so humbly as is required of them who hold communion with God in a covenant of grace and pardoning mercy. It is a good life which is attended with a faith of righteousness and a sense of corruption. Whilst I know Christ's righteousness, I shall the less care to know my own holiness. To be holy is necessary; to know it, sometimes a temptation

(2.) Even duties of God's appointment, when turned into self-righteousness, are God's great abhorrency, Isa. lxvi. 2, 3. What hath a good original may be vitiated by a bad end.

(3.) Oftentimes holiness in the heart is more known by the opposition that is made there to it, than by its own prevalent working. The Spirit's operation is known by the flesh's opposition. We find a man's strength by the burdens he carries, and not the pace that he goes. "O wretched man that I am! who shall deliver me from the body of this death?" is a better evidence of grace and holiness than "God, I thank thee I am not as other men." A heart pressed, grieved, burdened, not by the guilt of sin only, which reflects with trouble on an awakened conscience, but by the close, adhering power of indwelling sin, tempting, seducing, soliciting, hindering, captivating, conceiving, restlessly disquieting, may from thence have as clear an evidence of holiness as from a delightful fruit-bearing. What is it that is troubled and grieved in thee? what is it that seems to be almost killed and destroyed; that cries out, complains, longs for deliverance? Is it not the new creature? is it not the principle of spiritual life, whereof thou art partaker? I speak not of troubles and disquietments for sin committed; nor of fears and perturbations of mind lest sin should break forth to loss, shame, ruin, dishonour; nor of the contending of a convinced conscience lest damnation should ensue; — but of the striving of the Spirit against sin, out of a hatred and a loathing of it, upon all the mixed considerations of love, grace, mercy, fear, the beauty of holiness, excellency of communion with God, that are proposed in the gospel. If thou seemest to thyself to be only passive in these things, to do nothing but to endure the assaults of sin; yet if thou art sensible, and standest under the stroke of it as under the stroke of an enemy, there is the root of the matter. And as it is thus as to the substance and being of holiness, so it is also as to the degrees of it. Degrees of holiness are to be measured more by opposition than self-operation. He may have more grace than another who brings not forth so much fruit as the other, because he hath more opposition, more temptation, Isa. xli. 17. And sense of the want of all is a great sign of somewhat in the soul.

2. As to what was alleged as to the nothingness, the selfishness of duty, I say, it is certain, whilst we are in the flesh, our duties will taste of the vessel whence they proceed. Weakness, defilements, treachery, hypocrisy, will attend them. To this purpose, whatever some pretend to the contrary, is the complaint of the church, Isa. lxiv. 6. The chaff oftentimes is so mixed with the wheat that corn can scarce be discerned. And this know, that the more spiritual any man is, the more he sees of his unspiritualness in his spiritual duties. An outside performance will satisfy an outside Christian. Job abhorred himself most when he knew himself best. The clearer discoveries we have had of God, the viler will every thing of self appear. Nay, farther, duties and performances are oftentimes very ill measured by us; and those seem to be first which indeed are last, and those to be last which indeed are first. I do not doubt but a man, when he hath had distractions to wrestle withal, no outward advantage to farther him, no extraordinary provocation of hope, fear, or sorrow, on a natural account in his duty, may rise from his knees with thoughts that he hath done nothing in his duty but provoked God; when there hath been more workings of grace, in contending with the deadness cast on the soul by the condition that it is in, than when, by a concurrence of moved natural affections and outward provocations, a frame hath been raised that hath, to the party himself, seemed to reach to heaven: so that it may be this perplexity about duties is nothing but what is common to the people of God, and which ought to be no obstruction to peace and settlement.

3. As to the pretence of hypocrisy, you know what is usually answered. It is one thing to do a thing in hypocrisy, another not to do it without a mixture of hypocrisy. Hypocrisy, in its long extent, is every thing that, for matter or manner, comes short of sincerity. Now, our sincerity is no more perfect than our other graces; so that in its measure it abides with us and adheres to all we do. In like manner, it is one thing to do a thing for vain-glory and to be seen of men, another not to be able wholly to keep off the subtle insinuations of self and vain-glory. He that doth a thing in hypocrisy and for vain-glory is satisfied with some corrupt end obtained, though he be sensible that he sought such an end. He that doth a thing with a mixture of hypocrisy, — that is, with some breaches upon the degrees of his sincerity, with some insensible advancements in performance on outward considerations, — is not satisfied with a self-end obtained, and is dissatisfied with the defect of his sincerity. In a word, wouldst thou yet be sincere, and dost endeavour so to be in private duties, and in public performances, — in praying, hearing, giving alms, zealous actings for God's glory and the love of the saints; though these duties are not, it may be, sometimes done without sensible hypocrisy, — I mean, as traced to its most subtle insinuations of self and vain-glory, — yet are they not done in hypocrisy, nor do they denominate the persons by whom they are performed hypocrites. Yet I say of this, as of all that is spoken before, it is of use to relieve us under a troubled condition, — of none to support us or encourage us unto an abode in it.

4. Know that God despiseth not small things. He takes notice of the least breathings of our hearts after him, when we ourselves can see nor perceive no such thing. He knows the mind of the Spirit in those workings which are never formed to that height that we can reflect upon them with our observation. Every thing that is of him is noted in his book, though not in ours. He took notice that, when Sarah was acting unbelief towards him, yet that she showed respect and regard to her husband, calling him "lord," Gen. xviii. 12; 1 Pet. iii. 6. And even whilst his people are sinning, he can find something in their hearts, words, or ways, that pleaseth him; much more in their duties. He is a skilful refiner, that can find much gold in that ore where we see nothing but lead or clay. He remembers the duties which we forget, and forgets the sins which we remember. He justifies our persons, though ungodly; and will also our duties, though not perfectly godly.

5. To give a little farther support in reference unto our wretched, miserable duties, and to them that are in perplexities on that account, know that Jesus Christ takes whatever is evil and unsavoury out of them, and makes them acceptable. When an unskilful servant gathers many herbs, flowers, and weeds in a garden, you gather them out that are useful, and cast the rest out of sight. Christ deals so with our performances. All the ingredients of self that are in them on any account he takes away, and adds incense to what remains, and presents it to God, Exod. xxx. 36. This is the cause that the saints at the last day, when they meet their own duties and performances, they know them not, they are so changed from what they were when they went out of their hand. "Lord, when saw we thee naked or hungry?" So that God accepts a little, and Christ makes our little a great deal.

6. Is this an argument to keep thee from believing? The reason why thou art no more holy is because thou hast no more faith. If thou hast no holiness, it is because thou hast no faith. Holiness is the purifying of the heart by faith, or our obedience unto the truth. And the reason why thou art no more in duty is, because thou art no more in believing. The reason why thy duties are weak and imperfect is, because thy faith is weak and imperfect. Hast thou no holiness? — believe, that thou mayst have. Hast thou but a little, or that which is imperceptible? — be steadfast in believing, that thou mayst abound in obedience. Do not resolve not to eat thy meat until thou art strong, when thou hast no means of being strong but by eating thy bread, which strengthens the heart of man.

Objection Fourth. The powerful tumultuating of indwelling sin or corruption is another cause of the same kind of trouble and despondency." They that are Christ's have crucified the flesh with the lusts thereof.' But we find," say some, "several corruptions working effectually in our hearts, carrying us captive to the law of sin. They disquiet with their power as well as with their guilt. Had we been made partakers of the law of the Spirit of life, we had, ere this, been more set free from the law of sin and death. Had sin been pardoned fully, it would have been subdued more effectually."

There are three considerations which make the actings of indwelling sin to be so perplexing to the soul —

1. Because they are unexpected. The soul looks not for them upon the first great conquest made of sin, and universal engagement of the heart unto God. When it first says, "I have sworn, and am steadfastly purposed to keep thy righteous judgments," commonly there is peace, at least for a season, from the disturbing vigorous actings of sin. There are many reasons why so it should be. "Old things are then passed away, all things are become new;" and the soul, under the power of that universal change, is utterly turned away from those things that should foment, stir up, provoke, or cherish, any lust or temptation. Now, when some of these advantages are past, and sin begins to stir and act again, the soul is surprised, and thinks the work that he hath passed through was not true and effectual, but temporary only; yea, he thinks, perhaps, that sin hath more strength than it had before, because he is more sensible than he was before. As one that hath a dead arm or limb, whilst it is mortified, endures deep cuts and lancings, and feels them not; so when spirits and sense are brought into the place again, he feels the least cut, and may think the instruments sharper than they were before, when all the difference is, that he hath got a quickness of sense, which before he had not. It may be so with a person in this case: he may think lust more powerful than it was before, because he is more sensible than he was before. Yea, sin in the heart is like a snake or serpent: you may pull out the sting of it, and cut it into many pieces; though it can sting mortally no more, nor move its whole body at once, yet it will move in all its parts, and make an appearance of a greater motion than formerly. So it is with lust: when it hath received its death's wound, and is cut to pieces, yet it moves in so many parts as it were in the soul, that it amazes him that hath to do with it; and thus coming unexpectedly, fills the spirit oftentimes with disconsolation.

2 It hath also in its actings a universality. This also surpriseth. There is a universality in the actings of sin, even in believers. There is no evil that it will not move to; there is no good that it will not attempt to hinder; no duty that it will not defile. And the reason of this is, because we are sanctified but in part; not in any part wholly, though savingly and truly in every part. There is sin remaining in every faculty, in all the affections, and so may be acting in and towards any sin that the nature of man is liable unto. Degrees of sin there are that all regenerate persons are exempted from; but unto solicitations to all kinds of sin they are exposed: and this helps on the temptation.

3. It is endless and restless, never quiet, conquering nor conquered; it gives not over, but rebels being overcome, or assaults afresh having prevailed. Ofttimes after a victory obtained and an opposition subdued, the soul is in expectation of rest and peace from its enemies: but this holds not; it works and rebels again and again, and will do so whilst we live in this world, so that no issue will be put to our conflict but by death. This is at large handled elsewhere, in a treatise lately published on this peculiar subject.¹

These and the like considerations attending the actings of indwelling sin, do oftentimes entangle the soul in making a judgment of itself, and leave it in the dark as to its state and condition.

A few things shall be offered unto this objection also:—

1. The sensible powerful actings of indwelling sin are not inconsistent with a state of grace, Gal. v. 17. There are in the same person contrary principles, — "the flesh and the Spirit;" these are contrary. And there are contrary actings from these principles, — "the flesh lusteth against the Spirit, and the Spirit against the flesh;" and these actings are described to be greatly vigorous in other places. Lust wars against our souls, James iv. 1; 1 Pet. ii. 11. Now, to war is not to make faint or gentle opposition, to be slighted and contemned; but it is to go out with great strength, to use craft, subtlety, and force, so as to put the whole issue to a hazard. So these lusts war; such are their actings in and against the soul. And therefore, saith the apostle, "Ye cannot do the things that ye would." See Rom. vii. 14-17. In this conflict, indeed, the understanding is left unconquered, — it condemns and disapproves of the evil led auto; and the will is not subdued, — it would not do the evil that is pressed upon it; and there is a hatred or aversion remaining in the affections unto sin: but yet, notwithstanding, sin rebels, fights, tumultuates, and leads captive. This objection, then, may receive this speedy answer — Powerful actings and workings, universal, endless strugglings of indwelling sin, seducing to all that is evil, putting itself forth to the disturbance and dissettlement of all that is good, are not sufficient ground to conclude a state of alienation from God. See for this the other treatise before mentioned at large.

2. Your state is not at all to be measured by the opposition that sin makes to you, but by the opposition you make to it. Be that never so great, if this be good, — be that never so restless and powerful, if this be sincere, — you may be disquieted, you can have no reason to despond.

I have mentioned these things only to give a specimen of the objections which men usually raise up against an actual closing with the truth insisted on to their consolation. And we have also given in upon them some rules of truth for their relief; not intending in them absolute satisfaction as to the whole of the cases mentioned, but only to remove the darkness raised by them so out of the way, as that it might not hinder any from mixing the word with faith that hath been dispensed from this blessed testimony, that "there is forgiveness with God, that he may be feared."

Verses fifth and sixth.

Proceed we now to the second part of this psalm, which contains the deportment of a sin-perplexed soul, when by faith it hath discovered where its rest doth lie, and from whom its relief is to be expected; even from the forgiveness which is with God, whereof we have spoken.

There are two things in general, as was before mentioned, that the soul in that condition applies itself unto; whereof the first respects itself, and the other the whole Israel of God.

That which respects itself is the description of that frame of heart and spirit that he was brought into upon faith's discovery of forgiveness in God, with the duties that he applied himself unto, the grounds of it, and the manner of its performance, verses 5, 6 —

"I wait for the Lord, my soul doth wait, and in his word do I hope. My soul waiteth for the Lord more than they that watch for the morning: I say, more than they that watch for the morning."

Herein, I say, he describes both his frame of spirit and the duty he applied himself to, both as to matter and manner.

I shall, as in the method hitherto observed, first consider the reading of the words, then their sense and importance, with the suitableness of the things mentioned in them to the condition of the soul under consideration; all which yield us a foundation of the observations that are to be drawn from them.

1. The words rendered strictly, or word for word, lie thus —

"I have earnestly expected Jehovah; my soul hath expected, and in his word have I tarried," or waited. "My soul to the Lord more than" (or before) "the watchmen in the morning; the watchmen in the morning," or "unto the morning."

"I have waited" or "expected:" qvyty? from qvh?, "to expect," "to hope," "to wait." "Verbum hoc est, magno animi desiderio in aliquem intentum esse, et respicere ad eum, ex eo pendere;" — "The word denotes to be intent on any one with great desire; to behold or regard him, and to depend upon him;" and it also expresseth the earnest inclination and intension of the will and mind.

Paul seems to have expressed this word to the full, Rom. viii. 19, by apokaradokia, — an intent or earnest expectation, expressing itself by putting forth the head, and looking round about with earnestness and diligence. And this is also signified expressly by this word, Ps. lxix. 21, v'qvh lnvd?; — "And I looked for some to take pity." "Huc illuc anxiè circumspexi, siquis forte me commiseraturus esset;" — "I looked round about, this way and that way, diligently and solicitously, to see if any would pity me or lament with me."

Thus, "I have wilted," is as much as, "I have diligently, with intension of soul, mind, will, and affections, looked unto God, in earnest expectation of that from him that I stand in need of, and which must come forth from the forgiveness that is with him."

2. "I have," saith he, "waited for, or expected Jehovah." He uses the same name of God in his expectation that he first fixed on in his application to him.

And it is not this or that means, not this or that assistance, but it is Jehovah himself that he expects and waits for. It is Jehovah himself that must satisfy the soul, — his favour and loving-kindness, and what flows from them; if he come not himself, if he give not himself, nothing else will relieve.

3. "My soul doth wait," or expect; — "It is no outward duty that I am at, no lip-labour, no bodily work, no formal, cold, careless performance of a duty. No; my soul doth wait.' It is soul-work, heart-work I am at. I wait, I wait with my whole soul."

4. "In His words do I hope," or "Wait." There is not any thing of difficulty in these words. The word used, hvchlty?, is from ychl?, "sunt qui, quod affine sit verbo chll?,' velint anxietatem et nisum includere, ut significet anxiè, seu enixè expectare, sustinere, et sperare;" — It signifies to hope, expect, endure, and sustain with care, solicitousness, and endeavours. Hence the LXX. have rendered the word by hupemeinen, and the Vulgar Latin "sustinui;" — "I have sustained and waited with patience."

And this on the word; or, be sustained his soul with the word of promise that it should not utterly faint, seeing he had made a discovery of grace and forgiveness, though yet at a great distance; he had a sight of land, though he was yet in a storm at sea; and therefore encourageth himself, or his soul, that it doth not despond.

But yet all this that we have spoken reaches not the intenseness of the soul of the psalmist, in this his expectation of Jehovah. The earnest engagement of his soul in this duty riseth up above what he can express. Therefore he proceeds, verse 6: "My soul," saith he, "for the Lord" (that is, expects him, looks for him, waits for him, waits for his coming to me in love and with forgiveness), "more than the watchers for the morning, the watchers for the morning."

These latter words are variously rendered, and variously expounded. The LXX. and Vulgar Latin render them, "From the morning watch until night;" others, "From those that keep the morning watch, unto those that keep the evening watch;" "More than the watchers in the morning, more than the watchers in the morning."

The words also are variously expounded. Austin would have it to signify the placing of our hopes on the morning of Christ's resurrection, and continuing in them until the night of our own death.

Jerome, who renders the words, "From the morning watch to the morning watch," expounds them of continuing our hopes and expectations from the morning that we are called into the Lord's vineyard to the morning when we shall receive our reward; as much to the sense of the place as the former. And so Chrysostom interprets it of our whole life.

It cannot be denied but that they were led into these mistakes by the translation of the LXX. and that of the Vulgar Latin, who both of them have divided these words quite contrary to their proper dependence, and read them thus, "My soul expected the Lord. From the morning watch to the night watch, let Israel trust in the Lord;" so making the words to belong to the following exhortation unto others, which are plainly a part of the expression of his own duty.

The words, then, are a comparison, and an allusion unto watchmen, and may be taken in one of these two senses —

1. In things civil, As those who keep the watch of the night do look, and long for, and expect the morning, when, being dismissed from their guard, they may take that sleep that they need and desire; which expresses a very earnest expectation, inquiry, and desire. Or,

2. In things sacred, with the Chaldee paraphrast, which renders the words, "More than they that look for the morning watch," which they carefully observe, that they may offer the morning sacrifice. In this sense, "As," saith he, "the warders and watchers in the temple do look diligently after the appearance of the morning, that they may with joy offer the morning sacrifice in the appointed season; so, and with more diligence, doth my soul wait for Jehovah."

You see the reading of the words, and how far the sense of them opens itself unto us by that consideration.

Let us, then, next see briefly the several parts of them, as they stand in relation one to another. We have, then, —

1. The expression of the duty wherein he was exercised; and that is, earnest waiting for Jehovah.

2. The bottom and foundation of that his waiting and expectation; that is, the word of God, the word of promise, — he diligently hoped in the word.

3. The frame of his spirit in, and the manner of his performance of, this duty; expressed, — (1.) In the words themselves that he uses, according as we opened them before. (2.) In the emphatical reduplication, yea, triplecation of his expression of it: "I wait for the Lord;" "My soul waiteth for God;" " My soul waiteth for the Lord." (3.) In the comparison instituted between his discharge of his duty and others' performances of a corporal watch, — with the greatest care and diligence: "More than they that watch for the morning." So that we have, —

1. The duty he performed, — earnest waiting and expectation.

2. The object of his waiting, — Jehovah himself.

3. His supportment in that duty, — the word of promise.

4. The manner of his performance of it:— (1.) With earnestness and diligence. (2.) With perseverance.

Let us, then, now consider the words as they contain the frame and working of a sin-entangled soul.

Having been raised out of his depths by the discovery of forgiveness in God, as was before declared, yet not being immediately made partaker of that forgiveness, as to a comforting sense of it, he gathers up his soul from wandering from God, and supports it from sinking under his present condition.

"It is," saith he, "Jehovah alone, with whom is forgiveness, that can relieve and do me good. His favour, his loving-kindness, his communication of mercy and grace from thence, is that which I stand in need of. On him, therefore, do I with all heedfulness attend; on him do I wait. My soul is filled with expectation from him. Surely he will come to me, he will come and refresh me. Though he seem as yet to be afar off, and to leave me in these depths, yet I have his word of promise to support and stay my soul; on which I will lean until I obtain the enjoyment of him, and his kindness which is better than life."

And this is the frame of a sin-entangled soul who hath really by faith discovered forgiveness in God, but is not yet made partaker of a comforting, refreshing sense of it. And we may represent it in the ensuing observations —

Obs. 1. The first proper fruit of faith's discovery of forgiveness in God, unto a sin-distressed soul, is waiting in patience and expectation.

Obs. 2. The proper object of a sin-distressed soul's waiting and expecting is God himself, as reconciled in Christ: "I have waited for Jehovah."

Obs. 3. The word of promise is the soul's great supportment in waiting for God: "In thy word do I hope."

Obs. 4. Sin-distressed souls wait for God with earnest intension of mind, diligence, and expectation, — from the redoubling of the expression.

Obs. 5. Continuance in waiting until God appears to the soul is necessary and prevailing; — necessary, as that without which we cannot attain assistance; and prevailing, as that wherein we shall never fail.

Obs. 6. Establishment in waiting, when there is no present sense of forgiveness, yet gives the soul much secret rest and comfort. This observation ariseth from the influence that these verses have unto those that follow. The psalmist, having attained thus far, can now look about him and begin to deal with others, and exhort them to an expectation of grace and mercy

And thus, though the soul be not absolutely in the haven of consolation where it would be, yet it hath cast out an anchor that gives it establishment and security. Though it be yet tossed, yet it is secured from shipwreck, and is rather sick than in danger. A waiting condition is a condition of safety.

Hence it is that he now turns himself to others; and upon the experience of the discovery that he had made of forgiveness in God, and the establishment and consolation he found in waiting on him, he calls upon and encourageth others to the same duty, verses 7, 8.

The propositions laid down I shall briefly pass through, still with respect unto the state and condition of the soul represented in the psalm. Many things that might justly he insisted on in the improvement of these truths have been anticipated in our former general rules. To them we must therefore sometimes have recourse, because they must not be again repeated. On this account, I say, we shall pass through them with all briefness possible; yet so as not wholly to omit any directions that are here tendered unto us as to the guidance of the soul, whose condition, and the working of whose faith, is here described. This, therefore, in the first place is proposed —

The first proper fruit of faith's discovery of forgiveness in God, unto a sin-distressed soul, is waiting in patience and expectation.

This the psalmist openly and directly applies himself unto, and expresseth to have been as his duty, so his practice. And he doth it so emphatically, as was manifested in the opening of the words, that I know not that any duty is anywhere in the Scripture so recommended and lively represented unto us.

You must, therefore, for the right understanding of it, call to mind what hath been spoken concerning the state of the soul inquired into, — its depths, entanglements, and sense of sin, with its application unto God about those things; as also remember what hath been delivered about the nature of forgiveness, with the revelation that is made of it unto the faith of believers, and that this may be done where the soul hath no refreshing sense of its own interest therein. It knows not that its own sins are forgiven, although it believes that there is forgiveness with God. Now, the principal duty that is incumbent on such a soul is that laid down in the proposition, — namely, patient waiting and expectation.

Two things must be done in reference hereunto — First, The nature of the duty itself is to be declared; and, secondly, The necessity and usefulness of its practice is to be evinced and demonstrated.

For the nature of it, something hath been intimated giving light into it, in the opening of the words here used by the psalmist to express it by. But we may observe, that these duties, as required of us, do not consist in any particular acting of the soul, but in the whole spiritual frame and deportment of it, in reference unto the end aimed at in and by them. And this waiting, as here and elsewhere commended unto us, and which is comprehensive of the especial duties of the soul, in the case insisted on and described, comprehends these three things:— 1. Quietness, in opposition to haste and tumultuating of spirit. 2. Diligence, in opposition to spiritual sloth, despondency, and neglect of means. 3. Expectation, in opposition to despair, distrust, and other proper immediate actings of unbelief.

1. Quietness. Hence this waiting itself is sometimes expressed by silence. To wait is to be silent: Lam. iii. 26, "It is good both to hope vdvmm?, and to be silent for the salvation of the Lord;" that is, to "wait quietly," as we have rendered the word. And the same word we render sometimes "to rest" as Ps. xxxvii. 7, "Rest on the Lord, dvm lyhvh?, be silent unto him," where it is joined with hoping or waiting, as that which belongs unto the nature of it; and so in sundry other places. And this God, in an especial manner, calleth souls unto in straits and distresses. "In quietness and confidence," saith he, "shall be your strength," Isa. xxx. 15. And the effect of the righteousness of God by Christ is said to be "quietness and assurance for ever," Isa. xxxii. 17; — first quietness, and then assurance. Now, this silence and quietness which accompanieth waiting, yea, which is an essential part of it, is opposed, first, to haste; and haste is the soul's undue lifting up itself, proceeding from a weariness of its condition, to press after an end of its troubles not according to the conduct of the Spirit of God. Thus, when God calleth his people to waiting, he expresseth the contrary acting unto this duty by the lifting up of the soul: Hab. ii. 3, 4, "Though the vision tarry, wait for it. Behold, his soul which is lifted up is not upright in him: but the just shall live by his faith." God hath given unto the soul a vision of peace, through the discovery of that forgiveness which is with him; but he will have us wait for an actual participation of it unto rest and comfort. He that will not do so, but lifts up his soul, — that is, in making haste beyond the rule and method of the Spirit of God in this matter, — his heart is not upright in him, nor will he know what it is to live by faith. This ruins and disappoints many a soul in its attempts for forgiveness. The prophet, speaking of this matter, tells us that "he that believeth shall not," nor will not, "make haste," Isa. xxviii 16; — which words the apostle twice making use of, Rom. ix. 33, x. 11, in both places renders them, "Whosoever believeth on him shalt not be ashamed," or confounded; and that because this haste turns men off from believing, and so disappoints their hopes, and leaves them unto shame and confusion. Men with a sense of the guilt of sin, having some discovery made to them of the rest, ease, and peace which they may obtain to their souls by forgiveness, are ready to catch greedily at it, and to make false, unsound, undue applications of it unto themselves. They cannot bear the yoke that the Lord hath put upon them, but grow impatient under it, and cry with Rachel, "Give me children, or else I die." Any way they would obtain it. Now, as the first duty of such a soul is to apply itself unto waiting, so the first entrance into wilting consists in this silence and quietness of heart and spirit. This is the soul's endeavour to keep itself bumble, satisfied with the sovereign pleasure of God in its condition, and refusing all ways and means of rest and peace but what it is guided and directed unto by the word and Spirit. Secondly, As it is opposed unto haste, so it is unto tumultuating thoughts and vexatious disquietments. The soul is silent. Ps. xxxix. 9, "I was dumb, I opened not my mouth; because thou didst it." He redoubles the expression, whereby he sets out his endeavour to quiet and still his soul in the will of God. In the condition discoursed of, the soul is apt to have many tumultuating thoughts, or a multitude of perplexing thoughts, of no use or advantage unto it. How they are to be watched against and rejected was before declared in our general rules This quietness in waiting will prevent them. And this is the first thing in the duty prescribed.

2. Diligence, in opposition unto spiritual sloth, is included in it also. Diligence is the activity of the mind, in the regular use of means, for the pursuit of any end proposed. The end aimed at by the soul is a comforting, refreshing interest in that forgiveness that is with God. For the attaining thereof, there are sundry means instituted and blessed of God. A neglect of them, through regardlessness or sloth, will certainly disappoint the soul from attaining that end. It is confessedly so in things natural. He that soweth not must not think to reap; he that clotheth not himself will not be warm; nor he enjoy health who neglects the means of it. Men understand this as to their outward concerns; and although they have a due respect unto the blessing of God, yet they expect not to be rich without industry in their ways. It is so also in things spiritual. God hath appointed one thing to be the means of obtaining another; in the use of them doth he bless us, and from the use of them doth his glory arise, because they are his own appointments. And this diligence wholly respecteth practice, or the regular use of means. A man is said to be diligent in business, to have a diligent hand; though it be an affection of the mind, yet it simply respects practice and operation. This diligence in his waiting David expresseth, Ps. xl. 1, qvh qvyty?. We render it, "I have waited patiently," that is, "Waiting I have waited;" that is, diligently, earnestly, in the use of means. So he describes this duty by an elegant similitude, Ps. cxxiii. 2, "Behold, as the eyes of servants look unto the hand of their masters, and as the eyes of a maiden unto the hand of her mistress; so our eyes wait upon the Lord our God, until that he have mercy upon us." Servants that wait on their masters and look to their hands, it is to expect an intimation of their minds as to what they would have them do, that they may address themselves unto it. "So," saith he, "do we wait for mercy;" — not in a slothful neglect of duties, but in a constant readiness to observe the will of God in all his commands. An instance hereof we have in the spouse when she was in the condition here described, Cant. iii. 1, 2. She wanted the presence of her Beloved; which amounts to the same state which we have under consideration; for where the presence of Christ is not, there can be no sense of forgiveness. At first she seeks him upon her bed: "By night upon my bed I sought him whom my soul loveth: I sought him, but I found him not." She seems herein to have gone no farther than desires, for she was in her bed, where she could do no more; and the issue is, she found him not. But doth she so satisfy herself, and lie still, waiting until he should come there unto her? No; she says, "I will rise now, and go about the city in the streets, and in the broad ways I will seek him whom my soul loveth." She resolves to put herself into the use of all means whereby one may be sought that is wanting. In the city, streets, and fields, she would inquire after him. And the blessed success she had herein is reported, verse 4; she "found him, she held him, she would not let him go." This, then, belongs unto the waiting of the soul: diligence in the use of means, whereby God is pleased ordinarily to communicate a sense of pardon and forgiveness, is a principal part of it, What these means are is known. Prayer, meditation, reading, hearing of the word, dispensation of the sacraments, they are all appointed to this purpose; they are all means of communicating love and grace to the soul. Be not, then, heartless or slothful: up and be doing; attend with diligence to the word of grace; be fervent in prayer, assiduous in the use of all ordinances of the church; in one or other of them, at one time or other, thou wilt meet with Him whom thy soul loveth, and God through Him will speak peace unto thee.

3. There is expectation in it; which lies in a direct opposition to all the actings of unbelief in this matter, and is the very life and soul of the duty under consideration. So the psalmist declares it, Ps. lxii. 5, "My soul, wait thou only upon God; for my expectation is only from him." The soul will not, cannot, in a due manner wait upon God, unless it has expectations from him, — unless, as James speaks, he looks to receive somewhat from him, chap. i. 7. The soul in this condition regards forgiveness not only as by itself it is desired, but principally as it is by God promised. Thence they expect it. This is expressed in the fourth proposition before laid down, — namely, that sin-distressed souls wait for God with earnestness, intension of mind, and expectation. As this ariseth from the redoubling of the expression, so principally from the nature of the comparison that he makes on himself in his waiting with them that watch for the morning. Those that watch for the morning do not only desire it and prepare for it, but they expect it, and know assuredly that it will come. Though darkness may for a time be troublesome, and continue longer than they would desire, yet they know that the morning hath its appointed time of return, beyond which it will not tarry; and, therefore, they look out for its appearance on all occasions. So it is with the soul in this matter. So says David, Ps. v. 3, "I will direct my prayer unto thee v'tsphh?, and look up:" so we. The words before are defective: vqr 'rk lph?, "In the morning," or rather every morning, "I will order unto thee." We restrain this unto prayer: "I will direct my prayer unto thee." But this was expressed directly in the words foregoing: "In the morning thou shalt hear my voice;" that is, "the voice of my prayer and supplications," as it is often supplied. And although the psalmist doth sometimes repeat the same thing in different expressions, yet here he seemeth not so to do, but rather proceeds to declare the general frame of his spirit in walking with God. "I will," saith he, "order all things towards God, so as that I may wait upon him in the ways of his appointment, v'tsphh?, and will look up." It seems in our translation to express his posture in his prayer; but the word is of another importance. It is diligently to look out after that which is coming towards us, and looking out after the accomplishment of our expectation. This is a part of our waiting for God; yea, as was said, the life of it, that which is principally intended in it. The prophet calls it his "standing upon his watch tower, and watching to see what God would speak unto him," Hab. ii 3, — namely, in answer unto that prayer which he put up in his trouble. He is now waiting in expectation of an answer from God. And this is that which poor, weak, trembling sinners are so encouraged unto, Isa. xxxv. 3, 4, "Strengthen ye the weak hands, and confirm the feeble knees. Say to them that are of a fearful heart, Be strong, fear not: behold, your God will come." Weakness and discouragements are the effects of unbelief. These he would have removed, with an expectation of the coming of God unto the soul, according to the promise. And this, I say, belongs unto the waiting of the soul in the condition described. Such a one doth expect and hope that God will in his season manifest himself and his love unto him, and give him an experimental sense of a blessed interest in forgiveness. And the accomplishment of this purpose and promise of God, it looks out after continually. It will not despond and be heartless, but stir up and strengthen itself unto a full expectation to have the desires of his soul satisfied in due time: as we find David doing in places almost innumerable.

This is the duty that, in the first place, is recommended unto the soul who is persuaded that there is forgiveness with God, but sees not his own interest therein — Wait on, or for, the Lord. And it hath two properties when it is performed in a due manner, — namely, patience and perseverance. By the one men are kept to the length of God's time; by the other they are preserved in a due length of their own duty.

And this is that which was laid down in the first proposition drawn from the words, — namely, that continuance in watching, until God appears unto the soul, is necessary, as that without which we cannot attain what we look after; and prevailing, as that wherein we shall never fail.

God is not to be limited, nor his times prescribed unto him. We know our way and the end of our journey; but our stations of especial rest we must wait for at his mouth, as the people did in the wilderness. When David comes to deal with God in his great distress, he says unto him, "O Lord, thou art my God; my times are in thy hand," Ps. xxxi. 14, 15. His times of trouble and of peace, of darkness and of light, he acknowledged to be in the hand and at the disposal of God, so that it was his duty to wait his time and season for his share and portion in them.

During this state the soul meets with many oppositions, difficulties, and perplexities, especially if its darkness be of long continuance; as with some it abides many years, with some all the days of their lives. Their hope being hereby deferred makes their heart sick, and their spirit oftentimes to faint; and this fainting is a defect in waiting, for want of perseverance and continuance, which frustrates the end of it. So David, Ps. xxvii. 13, "I had fainted, unless I had believed to see the goodness of the Lord;" — "Had I not received supportment by faith, I had fainted." And wherein doth that consist? what was the fainting which he had been overtaken withal, without the supportment mentioned? It was a relinquishment of waiting on God, as he manifests by the exhortation which he gives to himself and others, verse 14, "Wait on the Lord; be of good courage, and he shall strengthen thine heart: wait, I say, on the Lord;" — "Wait with courage and resolution, that thou faint not." And the apostle puts the blessed event of faith and obedience upon the avoidance of this evil: Gal. vi. 9, "We shall reap, if we faint not." Hence we have both encouragements given against it, and promises that in the way of God we shall not be overtaken with it. "Consider the Lord Christ," saith the apostle, "the captain of your salvation, lest ye be wearied and faint in your minds,'?" Heb. xii. 8. Nothing else can cause you to come short of the mark aimed at. "They," saith the prophet, "that wait upon the Lord," — that is, in the use of the means by him appointed, — "shall not faint," Isa. xl. 31.

This continuance, then, in waiting is to accompany this duty, upon the account of both the things mentioned in the proposition, — that it is indispensably necessary on our own account, and it is assuredly prevailing in the end; it will not fail.

1. It is necessary. They that watch for the morning, to whose frame and actings the waiting of the soul for God is compared, give not over until the light doth appear; or if they do, if they are wearied and faint, and so cease watching, all their former pains will be lost, and they will lie down in disappointments. So will it be with the soul that deserts its watch, and faints in its waking. If upon the eruption of new lusts or corruptions, — if upon the return of old temptations, or the assaults of new ones, — if upon a revived perplexing sense of guilt, or on the tediousness of working and labouring so much and so long in the dark, — the soul begin to say in itself, "I have looked for light and behold darkness, for peace and yet trouble cometh; the summer is past, the harvest is ended, and I am not relieved; such and such blessed means have been enjoyed, and yet I have not attained rest;" and so give over its waiting in the way and course before prescribed; — it will at length utterly fail, and come short of the grace aimed at. "Thou hast laboured, and hast not fainted," brings in the reward, Rev. ii. 3.

2. Perseverance in waiting is assuredly prevalent; and this renders it a necessary part of the duty itself. If we continue to wait for the vision of peace it will come, it will not tarry, but answer our expectation of it. Never soul miscarried that abode in this duty unto the end. The joys of heaven may sometimes prevent consolations in this life; God sometimes gives in the full harvest without sending of the first-fruits aforehand; — but spiritual or eternal peace and rest is the infallible end of permanent waiting for God.

This is the duty that the psalmist declares himself to be engaged in, upon the encouraging discovery which was made unto him of forgiveness in God: "There is forgiveness with thee, that thou mayest be feared. I wait for the Lord, my soul doth wait, and in his word do I hope." And this is that which, in the like condition, is required of us This is the great direction which was given us, in the example and practice of the psalmist, as to our duty and deportment in the condition described. This was the way whereby he rose out of his depths and escaped out of his entanglements. Is this, then, the state of any of us? Let such take directions from hence.

1. Encourage your souls unto waiting on God. Do new fears arise, do old disconsolations continue? Say unto your souls, "Yet wait on God. Why are you cast down, O our souls? and why are you disquieted within us? hope in God; for we shall yet praise him, who is the health of our countenance, and our God;'?" as the psalmist doth in the like case, Ps. xliii. 5. So he speaks elsewhere, "Wait on God, and be of good courage;" — "Shake off sloth, rouse up yourselves from under despondencies; let not fears prevail." This is the only way for success, and it will assuredly be prevalent. Oppose this resolution to every discouragement, and it will give new life to faith and hope. Say, "My flesh and my heart faileth; but God is the rock of my heart, and my portion for ever;" as Ps. lxxiii. 26. Though thy perplexed thoughts have even wearied and worn out the outward man, as in many they do, so that flesh faileth, — and though thou hast no refreshing evidence from within, from thyself, or thy own experience, so that thy heart faileth, — yet resolve to look unto God; there is strength in him, and satisfaction in him, for the whole man; he is a rock, and a portion. This will strengthen things which otherwise will be ready to die. This will keep life in thy course, and stir thee up to plead it with God in an acceptable season, when he will be found. Job carried up his condition unto a supposition that God might slay him, — that is, add one stroke, one rebuke unto another, until he was consumed, and so take him out of the world in darkness and in sorrow, — yet he resolved to trust, to hope, to wait on him, as knowing that he should not utterly miscarry so doing. This frame the church expresseth so admirably that nothing can be added thereunto: Lam. iii. 17-26, "Thou hast removed my soul far off from peace: I forgat prosperity. And I said, My strength and my hope is perished from the Lord: remembering mine affliction and my misery, the wormwood and the gall. My soul hath them still in remembrance, and is humbled in me. This I recall to my mind, therefore have I hope. It is of the Lord's mercies that we are not consumed, because his compassions fail not. They are new every morning: great is thy faithfulness. The Lord is my portion, saith my soul; therefore will I hope in him. The Lord is good unto them that wait for him, to the soul that seeketh him. It is good that a man should both hope and quietly wait for the salvation of the Lord." We have here both the condition and the duty insisted on, with the method of the soul's actings in reference unto the one and the other fully expressed. The condition is sad and bitter; the soul is in depths, far from peace and rest, verse 17. In this state it is ready utterly to faint, and to give up all for lost and gone, both strength for the present and hopes for the future, verse 18. This makes its condition full of sorrow and bitterness, and its own thoughts become unto it like "wormwood and gall," verses 19, 20. But doth he lie down under the burden of all this trouble? doth he despond and give over? No; saith he, "I call to mind that' there is forgiveness with God;' grace, mercy, goodness for the relief of distressed souls, such as are in my condition," verses 21-23. Thence the conclusion is, that as all help is to be looked for, all relief expected from him alone, so "it is good that a man should quietly wait and hope for the salvation of God," verses 24-26. This he stirs up himself unto as the best, as the most blessed course for his deliverance.

2. Remember that diligent use of the means for the end aimed at is a necessary concomitant of, and ingredient unto, waiting on God. Take in the consideration of this direction also. Do not think to be freed from your entanglements by restless, heartless desiring that it were otherwise with you. Means are to be used that relief may be obtained. What those means are is known unto all. Mortification of sin, prayer, meditation, due attendance upon all gospel ordinances; conferring in general about spiritual things, advising in particular about our own state and condition, with such who, having received the tongue of the learned, are able to speak a word in season to them that are weary, — are required to this purpose. And in all these are diligence and perseverance to be exercised, or in vain shall men desire a delivery from their entanglements.

God the proper object of the soul's waiting in its distresses and depths.

We have seen what the duty is intended in the proposition. We are nextly to consider the reason also of it, why this is the great, first, and principal duty of souls who in their depths have it discovered unto them that there is forgiveness with God; and the reason hereof is that which is expressed in our second observation before mentioned, namely, —

That the proper object of a sin-distressed soul's waiting and expectation is God himself as revealed in Christ. "I have," saith the psalmist, "waited for Jehovah;" — "It is not this or that mercy or grace, this or that help or relief, but it is Jehovah himself that I wait for."

Here, then, we must do two things, — first, Show in what sense God himself is the object of the waiting of the soul; secondly, How it appears from hence that waiting is so necessary a duty.

First, It is the Lord himself, Jehovah himself, that the soul waiteth for. It is not grace, mercy, or relief absolutely considered, but the God of all grace and help, that is the full adequate object of the soul's waiting and expectation; only, herein he is not considered absolutely in his own nature, but as there is forgiveness with him. What is required hereunto hath been at large before declared. It is as he is revealed in and by Jesus Christ; as in him he hath found a ransom, and accepted the atonement for sinners in his blood; — as he is a God in covenant, so he is himself the object of our waiting.

And that, first, because all troubles, depths, entanglements arise from, — 1. The absence of God from the soul; and, 2. From his displeasure.

1. The absence of God from the soul, by his departure, withdrawing, or hiding himself from it, is that which principally casts the soul into its depths. "Woe unto them," saith the Lord, "when I depart from them!" Hos. ix. 12. And this woe, this sorrow, doth not attend only a universal, a total departure of God from any; but that also which is gradual or partial, in some things, in some seasons. When God withdraws his enlightening, his refreshing, his comforting presence, as to any ways or means whereby he hath formerly communicated himself unto the souls of any, then "woe unto them!" sorrows will befall them, and they will fall into depths and entanglements. Now, this condition calls for waiting. If God be withdrawn, if he hide himself, what hath the soul to do but to wait for his return? So saith the prophet Isaiah, chap. viii. 17, "I will wait upon the Lord, that hideth his face from the house of Jacob, and I will look for him." If God hide himself, this is the natural and proper duty of the soul, to wait and to look for him. Other course of relief it cannot apply itself unto. What that waiting is, and wherein it doth consist, hath been declared. Patient seeking of God in the ways of his appointment is comprised in it. This the prophet expresseth in that word, "I will look for him;" indeed, the same in the original with that in the psalm, vqvyty lv?; — "And I will earnestly look out after him, with expectation of his return unto me."

2. A sense of God's displeasure is another cause of these depths and troubles, and of the continuance of the soul in them, notwithstanding it hath made a blessed discovery by faith that there is with him forgiveness. This hath been so fully manifested through the whole preceding discourse, that it need not again be insisted on. All hath respect unto sin; and the reason of the trouble that ariseth from sin is because of the displeasure of God against it. What, then, is the natural posture and frame of the soul towards God as displeased? Shall he contend with him? shall he harden himself against him? shall he despise his wrath and anger, and contemn his threatenings? or shall he hide himself from him, and so avoid the effects of his wrath? Who knows not how ruinous and pernicious to the soul such courses would be? and how many are ruined by them every day? Patient waiting is the soul's only reserve on this account also. And, —

Secondly, This duty in the occasion mentioned is necessary upon the account of the greatness and sovereignty of him with whom we have to do: "My soul waiteth for Jehovah." Indeed, waiting is a duty that depends on the distance that is between the persons concerned in it, — namely, he that waiteth, and he that is waited on; so the psalmist informs us, Ps. cxxiii. 2. It is an action like that of servants and handmaids towards their masters or rulers. And the greater this distance is, the more cogent are the reasons of this duty on all occasions. And because we are practically averse from the due performance of this duty, or at least quickly grow weary of it, notwithstanding our full conviction of its necessity, I shall a little insist on some such considerations of God and ourselves, as may not only evince the necessity of this duty, but also satisfy us of its reasonableness; that by the first we may be engaged into it, and by the latter preserved in it.

Two things we may to this purpose consider in God, in Jehovah, whom we are to wait for — First, His being, and the absolute and essential properties of his nature; secondly, Those attributes of his nature which respect his dealing with us; — both which are suited to beget in us affections and a frame of spirit compliant with the duty proposed.

Considerations of God, rendering our waiting on him reasonable and necessary — His glorious being.

First, Let us consider the infinite glorious being of Jehovah, with his absolute, incommunicable, essential excellencies; and then try whether it doth not become us in every condition to wait for him, and especially in that under consideration. This course God himself took with Job to recover him from his discontents and complaints, to reduce him to quietness and waiting. He sets before him his own glorious greatness, as manifested in the works of his power, that thereby, being convinced of his own ignorance, weakness, and infinite distance in all things from him, he might humble his soul into the most submissive dependence on him and waiting for him. And this he doth accordingly, chap. xlii. 6: "I abhor myself," saith he, "and repent in dust and ashes." His soul now comes to be willing to be at God's disposal; and therein he found present rest and a speedy healing of his condition. It is "the high and lofty One that inhabiteth eternity, whose name is Holy," Isa. lvii. 15, with whom we have now to do: "He sitteth upon the circle of the earth, and the inhabitants of it are as grasshoppers before him; yea, the nations are as a drop of a bucket, and are counted as the small dust of the balance; he taketh up the isles as a very little thing. All nations before him are as nothing; and they are counted unto him less than nothing, and vanity," Isa. xl. 15, 17, 22. To what end doth the Lord set forth and declare his glorious greatness and power? It is that all might be brought to trust in him and to wait for him, as at large is declared in the close of the chapter; for shall "grasshoppers," a "drop of the bucket," "dust of the balance," things "less than nothing," repine against, or wax weary of, the will of the immense, glorious, and lofty One? He that "taketh up the isles as a very little thing," may surely, if he please, destroy, cast, and forsake one isle, one city in an isle, one person in a city; and we are before him but single persons. Serious thoughts of this infinite, all-glorious Being will either quiet our souls or overwhelm them. All our weariness of his dispensations towards us arises from secret imaginations that he is such a one as ourselves, — one that is to do nothing but what seems good in our eyes. But if we cannot comprehend his being, we cannot make rules to judge of his ways and proceedings. And how small a portion is it that we know of God! The nearest approaches of our reasons and imaginations leave us still at an infinite distance from him. And, indeed, what we speak of his greatness, we know not well what it signifies; we only declare our respect unto that which we believe, admire, and adore, but are not able to comprehend. All our thoughts come as short of his excellent greatness as our natures do of his, — that is, infinitely. Behold the universe, the glorious fabric of heaven and earth; how little is it that we know of its beauty, order, and disposal! — yet was it all the product of the word of his mouth; and with the same facility can he, when he pleaseth, reduce it to its primitive nothing. And what are we, poor worms of the earth, an inconsiderable, unknown part of the lower series and order of the works of his hands, few in number, fading in condition, unregarded unto the residue of our fellow-creatures, that we should subduct ourselves from under any kind of his dealings with us, or he weary of waiting for his pleasure? This he presseth on us, Ps. xlvi. 10, "Be still, and know that I am God;" — "Let there be no more repinings, no more disputings; continue waiting in silence and patience. Consider who I am. Be still, and know that I am God.'?"

Farther to help us in this consideration, let us a little also fix our minds towards some of the glorious, essential, incommunicable properties of his nature distinctly; as, —

1. His eternity. This Moses proposeth, to bring the souls of believers to submission, trust, and waiting: Ps. xc. 1," From everlasting to everlasting thou art God;" — "One that hath his being and subsistence not in a duration of time, but in eternity itself." So doth Habakkuk also, chap. i. 12, "Art thou not from everlasting, O Lord my God, mine Holy One?" and hence he draws his conclusion against making haste in any condition, and for tarrying and waiting for God. The like consideration is managed by David also, Ps. cii. 27. How inconceivable is this glorious divine property unto the thoughts and minds of men! How weak are the ways and terms whereby they go about to express it! One says, it is a "nunc stans;" another, that it is a "perpetual duration." He that says most, only signifies what he knows of what it is not. We are of yesterday, change every moment, and are leaving our station to-morrow. God is still the same, was so before the world was, — from eternity. And now I cannot think what I have said, but only have intimated what I adore. The whole duration of the world, from the beginning unto the end, takes up no space in this eternity of God: for how long soever it hath continued or may yet continue, it will all amount but to so many thousand years, so long a time; and time hath no place in eternity. And for us who have in this matter to do with God, what is our continuance unto that of the world? a moment, as it were, in comparison of the whole. When men's lives were of old prolonged beyond the date and continuance of empires or kingdoms now, yet this was the winding up of all, — such a one lived so many years, "and he died," Gen. v. And what are we, poor worms, whose lives are measured by incises, in comparison of their span? what are we before the eternal God, God always immutably subsisting in his own infinite being? A real consideration hereof will subdue the soul into a condition of dependence on him and of waiting for him.

2. The immensity of his essence and his omnipresence is of the same consideration: "Do not I fill heaven and earth? saith the Lord," Jer. xxiii. 24. "The heavens, even the heaven of heavens," the supreme and most comprehensive created being, "cannot contain him," saith Solomon. In his infinitely glorious being he is present with, and indistant from all places, things, times, all the works of his hands; and is no less gloriously subsisting where they are not. God is where heaven and earth are not, no less than where they are; and where they are not is himself. Where there is no place, no space, real or imaginary, God is; for place and imagination have nothing to do with immensity. And he is present everywhere in creation, — where I am writing, where you are reading; he is present with you, indistant from you. The thoughts of men's hearts for the most part are, that God as to his essence is in heaven only; and it is well if some think he is there, seeing they live and act as if there were neither God nor devil but themselves. But on these apprehensions such thoughts are ready secretly to arise, and effectually to prevail, as are expressed Job xxii. 13, 14, "How doth God know? can he judge through the dark? Thick clouds are a covering unto him, that he seeth not; and he walketh in the circuit of heaven." Apprehensions of God's distance from men harden them in their ways. But it is utterly otherwise. God is everywhere, and a man may on all occasions say with Jacob, "God is in this place, and I knew it not." Let the soul, then, who is thus called to wait on God, exercise itself with thoughts about this immensity of his nature and being. Comprehend it, fully understand it, we can never; but the consideration of it will give that awe of his greatness upon our hearts, as that we shall learn to tremble before him, and to be willing to wait for him in all things.

3. Thoughts of the holiness of God, or infinite self-purity of this eternal, immense Being, are singularly useful to the same purpose. This is that which Eliphaz affirms that he received by vision to reply to the complaint and impatience of Job, chap. iv. 17-21. After he hath declared his vision, with the manner of it, this he affirms to be the revelation that by voice was made unto him: "Shall mortal man be more just than God? shall a man be more pure than his Maker? Behold, he put no trust in his servants; and his angels he charged with folly. How much less in them that dwell in houses of clay, whose foundation is in the dust, who are crushed before the moth?" If the saints and angels in heaven do not answer this infinite holiness of God in their most perfect condition, is it meet for worms of the earth to suppose that any thing which proceeds from him is not absolutely holy and perfect, and so best for them? This is the fiery property of the nature of God, whence he is called a "consuming fire" and "everlasting burnings." And the law, whereon he had impressed some representation of it, is called a "fiery law," as that which will consume and burn up whatever is perverse and evil. Hence the prophet who had a representation of the glory of God in a vision, and heard the seraphim proclaiming his holiness, cried out, "Woe is me! for I am undone; because I am a man of unclean lips," Isa. vi. 5. He thought it impossible that he should bear that near approach of the holiness of God. And with the remembrance hereof doth Joshua still the people, — with the terror of the Lord, chap. xxiv. 19. Let such souls, then, as are under troubles and perplexities on any account, endeavour to exercise their thoughts about this infinite purity and fiery holiness of God. They will quickly find it their wisdom to become as weaned children before him, and content themselves with what he shall guide them unto; which is to wait for him. This flew holiness streams from his throne, Dan. vii. 10, and would quickly consume the whole creation, as now under the curse and sin, were it not for the interposing of Jesus Christ

4. His glorious majesty as the Ruler of all the world. Majesty relates unto government, and it calls us to such an awe of him as doth render our waiting for him comely and necessary. God's throne is said to be in heaven, and there principally do the glorious beams of his terrible majesty shine forth; but he hath also made some representation of it on the earth, that we might learn to fear before him. Such was the appearance that he gave of his glory in the giving of the law, whereby he will judge the world, and condemn the transgressors of it who obtain not an acquitment in the blood of Jesus Christ. See the description of it in Exod. xix. 16-18. "So terrible was the sight" hereof, "that Moses" himself "said, I exceedingly fear and quake," Heb. xii. 21. And what effect it had upon all the people is declared, Exod. xx. 18, 19. They were not able to bear it, although they had good assurance that it was for their benefit and advantage that he so drew nigh and manifested his glory unto them. Are we not satisfied with our condition? cannot we wait under his present dispensations? Let us think how we may approach unto his presence, or stand before his glorious majesty. Will not the dread of his excellency fall upon us? will not his terror make us afraid? shall we not think his way best, and his time best, and that our duty is to be silent before him? And the like manifestation hath he made of his glory, as the great Judge of all upon the throne, unto sundry of the prophets: as unto Isaiah, chap. vi. 1-4; to Ezekiel, chap. i.; to Daniel, chap. vii. 9, 10; to John, Rev. i. Read the places attentively, and learn to tremble before him. These are not things that are foreign unto us. This God is our God. The same throne of his greatness and majesty is still established in the heavens. Let us, then, in all our hastes and heats that our spirits in any condition are prone unto, present ourselves before this throne of God, and then consider what will be best for us to say or do; what frame of heart and spirit will become us, and be safest for us. All this glory doth encompass us every moment, although we perceive it not. And it will be but a few days before all the vails and shades that are about us shall be taken away and depart; and then shall all this glory appear unto us unto endless bliss or everlasting woe. Let us therefore know, that nothing, in our dealings with him, doth better become us than silently to wait for him, and what he will speak unto us in our depths and straits.

5. It is good to consider the instances that God hath given of this his infinite greatness, power, majesty, and glory. Such was his mighty work of creating all things out of nothing. We dwell on little mole-hills in the earth, and yet we know the least part of the excellency of that spot of ground which is given us for our habitation here below. But what is it unto the whole habitable world and the fulness thereof? And what an amazing thing is its greatness, with the wide and large sea, with all sorts of creatures therein! The least of these hath a beauty, a glory, an excellency, that the utmost of our inquiries end in admiration of. And all this is but the earth, the lower, depressed part of the world. What shall we say concerning the heavens over us, and all those creatures of light that have their habitations in them? Who can conceive the beauty, order, use, and course of them? The consideration hereof caused the psalmist to cry out, "Lord, our Lord, how excellent and glorious art thou!" Ps. viii. 1. And what is the rise, spring, and cause of these things? are they not all the effect of the word of the power of this glorious God? And doth he not in them, and by them, speak us into a reverence of his greatness? The like, also, may be said concerning his mighty and strange works of providence in the rule of the world. Is not this he who brought the flood of old upon the world of ungodly men? Is it not he who consumed Sodom and Gomorrah with fire from heaven, setting them forth as examples unto them that should afterward live ungodly, suffering the vengeance of eternal fire? Is it not he who destroyed Egypt with his plagues, and drowned Pharaoh with his host in the Red Sea? Is it not he, one of whose servants slew a hundred and fourscore and five thousand in Sennacherib's army in one night? that opened the earth to swallow up Dathan and Abiram? and sent out fire from the altar to devour Nadab and Abihu? And have not all ages been filled with such instances of his greatness and power?

The end why I have insisted on these things is, to show the reasonableness of the duty which we are pressing unto, — namely, to wait on God quietly and patiently in every condition of distress; for what else becomes us when we have to do with this great and holy One? And a due consideration of these things will exceedingly influence our minds thereunto.

Secondly, This waiting for God respecteth the whole of the condition expressed in the psalm; and this containeth not only spiritual depths about sin, which we have at large insisted on, but also providential depths, depths of trouble or affliction, that we may be exercised withal in the holy, wise providence of God. In reference also unto these, waiting in patience and silence is our duty. And there are two considerations that will assist us in this duty, with respect unto such depths, — that is, of trouble or affliction. And the first of these is the consideration of those properties of God which he exerciseth in an especial manner in all his dealings with us, and which in all our troubles we are principally to regard. The second is the consideration of ourselves, what we are, and what we have deserved.

Let us begin with the former. And there are four things in God's dispensations towards us and dealing with us that in this matter we should consider, all suited to work in us the end aimed at:—

1. The first is his sovereignty. This he declares, this we are to acknowledge and submit unto, in all the great and dreadful dispensations of his providence, in all his dealings with our souls. May he not do what he will with his own? Who shall say unto him, What doest thou? or if they do so, what shall give them countenance in their so doing? He made all this world of nothing, and could have made another, more, or all things, quite otherwise than they are. It would not subsist one moment without his omnipotent supportment. Nothing would be continued in its place, course, use, without his effectual influence and countenance. If any thing can be, live, or act a moment without him, we may take free leave to dispute its disposal with him, and to haste unto the accomplishment of our desires. But from the angels in heaven to the worms of the earth and the grass of the field, all depend on him and his power continually. Why was this part of the creation an angel, that a worm; this a man, that a brute beast? Is it from their own choice, designing, or contrivance, or brought about by their own wisdom? or is it merely from the sovereign pleasure and will of God? And what a madness is it to repine against what he doth, seeing all things are as he makes them and disposeth them, nor can be otherwise! Even the repiner himself hath his being and subsistence upon his mere pleasure. This sovereignty of God Elihu pleads in his dealings with Job, chap. xxxiii. 8-13. He apprehended that Job had reasoned against God's severe dispensations towards him, and that he did not humble himself under his mighty hand wherewith he was exercised, nor wait for him in a due manner; and, therefore, what doth he propose unto him to bring him unto this duty? what doth he reply unto his reasonings and complaints? "Behold," says he, verse 12, "in this thou art not just: I will answer thee, that God is greater than man." Verse 13, "Why dost thou strive against him? for he giveth not account of any of his matters;" — "Be it that in other things thou art just and innocent, that thou art free from the things wherewith thy friends have charged thee, yet in this matter thou art not just; it is neither just nor equal that any man should complain of or repine against any of God's dispensations." "Yea, but I suppose that these dealings of God are very grievous, very dreadful, such as he hath, it may be, scarce exercised towards any from the foundation of the world; to be utterly destroyed and consumed in a day, in all relations arid enjoyments, and that at a time and season when no such tiling was looked for or provided against; to have a sense of sin revived on the conscience, after pardon obtained, as it is with me." "All is one," saith he; "if thou complainest thou art not just." And what reason doth he give thereof? Why," God is greater than man;' infinitely so in power and sovereign glory. He is so absolutely therein that he giveth not account of any of his matters;' and what folly, what injustice is it, to complain of his proceedings! Consider his absolute dominion over the works of his hands, over thyself, and all that thou hast; his infinite distance from thee, and greatness above thee; and then see whether it be just or no to repine against what he doth." And he pursues the same consideration, chap. xxxiv. 18, 19: "If when kings and princes rule in righteousness, it is a contempt of their authority to say unto them they are wicked and ungodly, then wilt thou speak against him, contend with him, that accepteth not the persons of princes, nor regardeth the rich more than the poor? for they are all the work of his hands.'?" And, verse 29, "When he giveth quietness, who then can make trouble? and when he hideth his face, who then can behold him? whether it be done against a nation, or against a man only." All is one; whatever God doth, and towards whomsoever, be they many or few, a whole nation, or city, or one single person, be they high or low, rich or poor, good or bad, all are the works of his hands, and he may deal with them as seems good unto him. And this man alone, as God afterward declares, made use of the right and proper mediums to take off Job from complaining, and to compose his spirit to rest and peace, and to bring him to wait patiently for God. For whereas his other friends injuriously charged him with hypocrisy, and that he had in an especial manner, above other men, deserved those judgments of God which he was exercised withal; he, who was conscious unto his own integrity, was only provoked and exasperated by their arguings, and stirred up to plead his own innocency and uprightness. But this man, allowing him the plea of his integrity, calls him to the consideration of the greatness and sovereignty of God, against which there is no rising up; and this God himself afterward calls him unto.

Deep and serious thoughts of God's sovereignty and absolute dominion or authority over all the works of his hands, are an effectual means to work the soul unto this duty; yea, this is that which we are to bring our souls to. Let us consider with whom we have to do. Are not we and all our concernments in his hands, as the clay in the hand of the potter? and may he not do what he will with his own? Shall we call him unto an account? is not what he doth good and holy because he doth it? Do any repining thoughts against the works of God arise in our hearts? are any complaints ready to break out of our mouths? let us lay our hands on our hearts, and our mouths in the dust, with thoughts of his greatness and absolute sovereignty, and it will work our whole souls into a better frame.

And this extends itself unto the manners, times, and seasons of all things whatever. As in earthly things, if God will bring a dreadful judgment of fire upon a people, a nation; ah! why must it be London? if on London, why so terrible, raging, and unconquerable? why the city, not the suburbs? why my house, not my neighbour's? why had such a one help, and I none? All these things are wholly to be referred to God's sovereign pleasure. There alone can the soul of man find rest and peace. It is so in spiritual dispensations also.

Thus Aaron, upon the sudden death of his two eldest sons, being minded by Moses of God's sovereignty and holiness, immediately "held his peace," or quietly humbled himself under his mighty hand, Lev. x. 3. And David, when things were brought into extreme confusion by the rebellion of Absalom, followed by the ungodly multitude of the whole nation, relinquisheth all other arguments and pleas, and lets go complaints in a resignation of himself and all his concernments unto the absolute pleasure of God, 2 Sam. xv. 25, 26. And this, in all our extremities, must we bring our souls unto before we can attain any rest or peace, or the least comfortable persuasion that we may not yet fall under greater severities, in the just indignation of God against us.

2. The wisdom of God is also to be considered and submitted unto: Job ix. 4, "He is wise in heart: who hath hardened himself against him, and hath prospered?" This the prophet joins with his greatness and sovereignty, Isa. xl. 12-14. "There is no searching of his understanding," verse 28. And the apostle winds up all his considerations of the works of God in a holy admiration of his knowledge and wisdom, whence his "judgment becomes unsearchable, and his ways past finding out," Rom. xi. 33, 34. He seeth and knoweth all things, in all their causes, effects, consequences, and circumstances, in their utmost reach and tendency, in their correspondencies one unto another, and suitableness unto his own glory; and so alone judgeth aright of all things. The wisest of men, as David speaks, walk in a shade We see little, we know little; and that but of a very few things, and in an imperfect manner; and that of their present appearances, abstracted from their issues, successes, ends, and relations unto other things. And if we would be farther wise in the works of God, we shall be found to be like the wild ass's colt. What is good for us or the church of God, what is evil to it or us, we know not at all; but all things are open and naked unto God. The day will come, indeed, wherein we shall have such a prospect of the works of God, see one thing so set against another, as to find goodness, beauty, and order in them all, — that they were all done in number, weight, and measure, — that nothing could have been otherwise without an abridgment of his glory and disadvantage of them that believe in him; but for the present, all our wisdom consists in referring all unto him. He who doth these things is infinitely wise; he knows what he doth, and why, and what will be the end of all. We are apt, it may be, to think that at such seasons all things will go to wreck with ourselves, with the church, or with the whole world: "How can this breach be repaired, this loss made up, this ruin recovered? peace is gone, trade is gone, our substance is gone, the church is gone, — all is gone; confusion and utter desolation lie at the door." But if a man who is unskilled and unexperienced should be at sea, it may be, every time the vessel wherein he is seems to decline on either side, he would be apt to conceive they should be all cast away; but yet, if he be not childishly timorous, when the master shall tell him that there is no danger, bid him trust to his skill and it shall be well with him, it will yield quietness and satisfaction. We are indeed in a storm, — the whole earth seems to reel and stagger like a drunken man; but yet our souls may rest in the infinite skill and wisdom of the great Pilot of the whole creation, who steers all things according to the counsel of his will. "His works are manifold: in wisdom hath he made them all," Ps. civ. 24. And in the same wisdom doth he dispose of them: "All these things come forth from the Lord of hosts, who is wonderful in counsel, and excellent in working," Isa. xxviii. 29. What is good, meet, useful for us, for ours, for the churches, for the city, for the land of our nativity, he knows, and of creatures not one. This infinite wisdom of God, also, are we therefore to resign and submit ourselves unto. His hand in all his works is guided by infinite wisdom. In thoughts thereof, in humbling ourselves thereunto, shall we find rest and peace; and this in all our pressures will work us to a waiting for him.