Verses 5-6

PRoceed we now to the second part of this Psalmm, which contains the deportment of a sin-perplexed soul; when by faith it has discovered where its Rest does lye, 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 it self unto; whereof the first respects its self, and the other the whole Israel of God.

That which respects its self, is the description of that frame of heart and spirit that he was brought into, upon faiths discovery of forgiveness in God; with the duties that he applied himself unto, the grounds of it, and the manner of its performance, verse 5, 6.I wait for the Lord, my soul does wait, and in his word do I hope. My soul waits 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 will yield us a foundation of the Observations that are to be drawn from them.

The words rendred strictly or word for word lye thus,I have earnestly expected Jehovah; my soul has expected, and in his word have I tarryed, or waited.My soul to the Lord, more then, (or before) the watchmen in the morning; the watchmen in the morning; or unto the morning.

I have waited or expected; from to expect, to hope, to wait. Verbum hoc est, magno animi desiderio, in aliquem intentum esse, & 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 expresss the earn inclination and intention of the will and mind.

Paul seems to have expressed this word to the full, Romansans 8:19. by ; an intent or earn expectation, expressing it self by putting forth the head, and looking round about with earnestness and diligence. And this is also signified expressly by this word; Psalmm 69:20. and I looked for some to take pitty; huc illuc anxie circumspexi, siqui fortè me commiseraturus esset. I looked round about this way and that way diligently and solicitously, to see if any would pitty me or lament with me.

Thus, I have waited, is as much, as I have diligently with intention of soul, mind, will, and affections looked unto God, in earn 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, says 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 favor and loving kindness; and what flows from them; If he come not himself, if he gives not himself, nothing else will relieve.

3. My soul does wait or expect; it is no outward duty that I am at, no lip-labor, no bodily work, no formal cold careless performance of a duty; no, my soul does wait: it is soul work, heart work I am at; I wait, I wait with my whole soul.

4. In his word do I hope: or wait. There is not anything of difficulty in these words; the word used is from sunt qui quod affiue sit verbovelint anxietatem & nisum includere, ut significet anxie, seu enixe expectare, sustinere, & sperare; It signifies to hope, expect, endure, and sustain, with care, solicitousness, and indeavours. Hence the 70 have rendred the word by and the Vul. Lat. Sustinui. I have sustained and waited with patience.

And this on the word; or he 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 incourags himself, or his soul, that it do not despond.

But yet all this that we have spoken reaches not the intensness of the soul of the Psalmmist in this his expectation of Jehovah. The earn engagement of his soul in this duty riss up above what he can express. Therefore he proceeds, verse 6. My soul, says he, for the Lord, (that is, expects him, looks 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 rendred, and variously expounded. The LXX. and vulgar Latin render them; from the Morning watch, untill 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 signifie, the placing of our hopes on the Morning of Christs resurrection, and continuing in them untill the night of our own death.

Hierome 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 theLords Vineyard, to the morning when we shall receive our reward; as much to the sense of the place as the former: and so Chrysostome interprets it of our whole life.

It cannot be denyed but that they were lead into these mistakes by the Translation of the 70. and that of the Vulgar Latine, who both of them have divided these words, quite contrary to their proper dependance; 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 earn 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 faith 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 does my soul wait for Jehovah.

You see the reading of the words; and how far the sense of them opens it self unto us by that consideration.

Let us then nextly 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 earn waiting for Jehovah. 2. The bottome and foundation of that his waiting and expectation; that is the word of God; the word of promise, he diligently boped 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 triplication of his expression of it; I wait for God, my soul waits for God, my soul 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,

1:1. The duty he performed; earn Waiting and expectation. 2:2. The object of his waiting; Jehovah himself. 3:3. His Supportment in that duty, the word of promise. 4:4. 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 wandring from God, and supports it from sinking under his present condition.

It is, says he, Jehovah alone with whom is forgiveness that can relieve and do me good; his favor, 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 of, 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 untill 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 has 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 faiths 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 souls waiting and expecting, is God himself as reconciled in Christ; I have waited for Jehovah. Obs. 3. The word of promise is the souls great supportment in waiting for God; in your word do I hope. Obs. 4. sin distressed souls wait for God with earn intention of mind, diligence, and expectation; from the redoubling of the Expression. Obs. 5. Continuance in waiting untill 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 where there is no present sense of forgiveness, yet gives the soul much secret Rest and comfort; This Observation ariss from the influence that these verses have unto those that follow. The Psalmmist 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 has cast out an Anchor that gives it Establishment, and Security. Though it be yet tossed, yet it is secured from Shipwrack, 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 incourags others to the same duty, verse 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 Psalmm. Many things that might justly be 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 tendred 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 faiths discovery of forgiveness in God unto a sin-distressed soul, is waiting in patience and expectation.

This the Psalmmist openly and directly applies himself unto, and expresss to have been as his duty, so his practice. And he does it so emphatically, as was manifested in the opening of the words, that I know not that any duty is any where in the scripture so recommended and lively represented unto us.

You must therefore for the right understanding of it, call to mind what has been spoken concerning the state of the soul inquired into; its depths, intanglements, and sense of sin, with its application unto God about those things; As also remember what has 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 has 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 it self 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 has been intimated giving light into it, in the opening of the words here used by the Psalmmist 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 it self is sometimes expressed by silence. To wait, is to be silent, Lamentations 3:6. It is good both to hope, and to be silent for the salvation of the Lord; that is, to wait quietly, as we have rendred the word. And the same word we render sometimes to rest. as Psalmm 37:7. Rest on the Lord,be silent unto him; where it is joyned 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 calls souls unto in straights and distresses. In quietness and confidence, says he, shall be your strength, Isaiah 30:15. And the effect of the righteousness of God by Christ, is said to be Quietness and assurance for ever, Isaiah 32:17. First Quietness, and then assurance. Now this silence and quietness which accompanis waiting, yea which is an essential part of it, is opposed first to Haste; and Haste is the souls undue lifting up its self, 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 calls his people to waiting, he expresss the contrary acting unto this duty, by the lifting up of the soul, Habakkuk 2:3, 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 faith. God has 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 ruines and disappoints many a soul in its attempts for forgiveness. The prophet speaking of this matter, tells us, that He that believs shall not, nor will not make haste, Isaiah 28:16. Which words the apostle twice making use of, Romansans 9:33, chap. 10, 11. in both places renders them, Whosoever believs on him shall notbe 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 yoak that the Lord has put upon them, but grow impatient under it, and cry with Rachel, Give me children or I dye. Any way they would obtain it. Now as the first duty of such a soul is to apply its self unto waiting; so the first entrance into waiting consists in this Silence and Quietness of heart and spirit. This is the souls endeavour to keep its self humble, satisfied with the soveraign pleasure of God in its condition, and refusing all waies and means of Rest and peace, but what it is guided and directed unto by the word and Spirit.

2. As it is opposed unto Haste, so it is unto tumultuating thoughts, and vexatious disquietments; the soul is silent, Psalmm 39:9. I was dumb, I opened not my mouth, because you 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.

Secondly, 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 hereof, there are sundry means instituted and blessed of God. A neglect of them through regardlesness or sloth, will certainly disappoint the soul from attaining that end. It is confessedly so in things natural. He that sows not, must not think to reap; he that cloaths 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 waies. It is so also in things spiritual. God has appointed one thing to be the means of obtaining another; in the use of them does he bless us, and from the use of them does his glory arise, because they are his own appointments. And this diligence wholly respects 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 expresss, Psalmm 40:1. . 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, Psalmm 123:2. Behold, as the eyes of servants look unto the hand of their Masters; and as the eyes of a Maiden to the hand of her Mistress; so our eyes wait upon the Lord our God, until he have mercy on 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, says 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, Song of Solomon 3:1, 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 lovs, I sought him, but I found him not. She seems herein to have gone no further than desires; for she was in her bed, where she could do no more; and the issue is, she found him not; but does she so satisfy her self, and lye still, waiting until he should come there unto her? no, she sayes, she will rise now and go about the City, in the streets, and in the broad waies, I will seek him whom my soul lovs. She resolves to put her self 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, vers. 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 thern, at one time or other you wilt meet with him whom your soul lovs; and God through him will speak peace unto you.

Thirdly, There is expectation in it, which lyes 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 Psalmmist declares it, Psalmm 62:5. My soul, wait you only upon God; for my expectation is only from him. The soul will not, cannot in a due manner wait on God, unless it has Expectations from him; unless, as James speaks, he looks to receive somewhat from him, chap. 1:7. The soul in this condition regards forgiveness, not only as by its self 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, intention of mind, and expectation. As this ariss from the redoubling of the Expression; so principally from the nature of the Comparison that he makes of 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 has 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, sayes David, Psalmm 5:3. I will direct my prayer unto theeand look up. So we; the words before are defective in the morning, or rather every morning, Iwill order unto you. We restrain this unto prayer. I will direct my peayer unto you. But this was expressed directly in the words foregoing; In the morning you shalt hear my voice, that is, the voice of my prayer and supplications, as it is often supplied. And although the Psalmmist does sometime repeat the same thing in different Expressions, yet here he seems not so to do, but rather proceeds to declare the general frame of his spirit in walking with God. I will, says he, order all things towards God, so as that I may wait upon him in the waies of his appoinment; 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, a 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, Habakkuk 2:3. 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, Isaiah 53:3, 4. Strengthen the weak hands, and confirm the feeble knees; say unto 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 does 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 it self 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 perswaded that there is forgiveness with God, but sees not its own interest therein. Wait on, or for the Lord. And it has two properties when it is performed in a due manner; namely, patience and perseverance. By the one men are kept to the length of Gods 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 sayes unto him, O Lord, you art my God, my times are in yours hand, Psalmm 31:14, 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 daies of their lives. Their hope being hereby deferred, makes their hearts 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, Psalmm 27:13. 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 does that consist? what was the fainting which he had been overtaken withall 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 your heart; wait I say on the Lord. Wait with courage and resolution that you faint not. And the apostle puts the blessed Event of faith and obedience upon the avoidance of this evil, Galatians 6:9. 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, says the apostle, the Captain of your salvation, lest you be wearied and faint in your minds, Hebrews 12:3. Nothing else can cause you to come short of the mark aimed at. And they, says the prophet, who wait on the Lord, that is in the use of the means by him appointed, shall not faint, Isaiah 40:11.

This continuance then in waiting is to accompany this duty upon the account of both the things mentioned in the proposition; that it is indispensibly 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 does 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 lye down in disappointments. So will it be with the soul that deserts its watch, and faints in its waiting. 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 begins to say in it self, I have looked for light, and behold darkness; for peace, and yet trouble coms; 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 gives over its waiting in the way and course before prescribed, it will at length utterly fail and come short of the grace aimed at. You hast laboured, and hast not fainted, brings in the reward, Revelation 2:3.

2. Perseverance in waiting is assuredly prevalent; and this renders it a necessary part of the duty it self. 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 Joyes 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 Psalmmist declares himself to be ingaged in, upon the incouraging discovery which was made unto him of forgiveness in God. There is forgiveness with you that you maist be feared, I wait for the Lord, my soul does 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 Psalmmist, 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 Psalmmist does in the like case, Psalmm 43:5. so he speaks elsewhere, wait on God; and be of good courage, shake of sloth, rouse up your selves 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 fails, and my heart fails, but God is the rock of my heart, and my portion for ever, as Psalmm 73:26. Though your perplexed thoughts have even wearied and worn out the outward man, as in many they do, so that flesh fails; and though you hast no refreshing evidence from within, from your self, or your own Experience, so that your heart fails; 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 dye. This will keep life in your course, and stir you up to plead it with God in an acceptable season when he will be found. Job carryed up his condition unto a supposition that God might slay him; that is add one stroke, one rebuke unto another untill 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 expresss so admirably that nothing can be added thereunto, Lament. 3:17, 18, 19, 20, 21, 22, 23, 24, 25, 26. You hast removed my soul far off from peace, I forgat prosperity, and my hope is perished from the Lord; remembring mine affliction and my misery; my Wormwood and my Gall; My soul has them still in remembrance, and is humbled in me. This I recall to my mind therefore have I hope. It is of the Lords mercy that we are not consumed, because his compassions fail not. They are new every Morning, great is your faithfulness. The Lord is my portion, says my soul, therefore will I hope in him. The Lord is good unto them that wait for him, to the soul that seeks him. It is good that a man should both hope and quietly wait for the salvation of God. We have here both the condition, and the duty insisted on, with the method of the souls 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 14. in this state it is ready utterly to faint and to give 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, verse 19, 20. But does he lye down under the burden of all this trouble? does he despond, and give over? no says 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, verse 21, 22, 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. 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 souls 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 souls waiting and expectation, is God himself as revealed in Christ. I have says the Psalmmist 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, shew in what sense, God himself is the object of the waiting of the soul. (2.) How it appears from hence that waiting is so necessary a duty.

1. It is the Lord himself, Jehovah himself, that the soul waits for. It is not grace, mercy, or relief absolutely considered, but the God of all grace and help, that is the full adaequate object of the souls 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, has been at large before declared. It is as he is revealed in and by Jesus Christ; as in him he has found a Ransome, and accepted the Attonement 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.

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, says the Lord, when I depart from them, Hosea 9:12. And this woe, this sorrow does not attend only an 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 enlightning, his refreshing, his comforting presence, as to any wayes or means whereby he has 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 hides himself, what has the soul to do but to wait for his return. So says the prophet, Isaiah 8:17. I will wait upon the Lord that hids 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 it self unto. What that waiting is, and wherein it does consist has been declared. Patient seeking of God in the wayes of his Appointment is comprized in it; this the prophet expresss in that word, I will look for him; indeed the same in the Original with that in the Psalmm,; and I will earnestly look out after him with expectation of his return unto me.

Secondly, A sense of Gods displeasure is another cause of these depths and troubles, and of the continuance of the soul in them, notwithstanding it has made a blessed discovery by faith that there is with him forgiveness; this has been so fully manifested through the whole preceding discourse, that it need not again be insisted on. All has respect unto sin, and the reason of the trouble that ariss 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 threatnings? or shall he hide himself from him, and so avoid the effects of his wrath? who knows not how ruinous and pernitious to the soul such courses would be? and how many are ruined by them every day? patient waiting is the souls only reserve on this account also. And

Secondly, This duty in the occasion mentioned is necessary upon the account of the Greatness and soveraignty of him with whom we have to do. My soul waits for Jehovah. Indeed waiting is a duty that depends on the distance that is between the persons concerned in it, namely, he that waits, and he that is waited on; so the Psalmmist informs us, Psalmm 123:2. 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 our selves, 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 rendring our Waiting on him Reasonable and Necessary. His glorious being.

1. Let us consider the infinite glorious being of Jehovah, with his absolute incommunicable essential Excellencies; and then try whether it does 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 dependance on him, and waiting for him. And this he does accordingly, chap. 42:6. I abhor, says he, my self, and repent in dust and ashes. His soul now comes to be willing to be at Gods disposal, and therein he found present rest, and a speedy healing of his condition. It is the high and losty one that inhabits eternity, whose name is holy, Isaiah 57:15. with whom we have now to do: He that sitts upon the circle of the earth, and the inhabitants of it are as Grashoppers before him; yea, the nations are as the drop of the bucket, and are counted as the small dust of the ballance; he takes up the Isles as a very little thing; all nations before him are as nothing, they are counted unto him less than nothing and vanity, Isaiah 40:15, 17, 22. To what end does 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 Grashoppers, a drop of the bucket, dust of the ballance, things less than nothing, repine against, or wax weary of the will of the immense, glorious and lofty One? He that taks up all 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 our selves; 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 waies 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 Fabrick 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 pleass 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 our selves from under any kind of his dealings with us, or be weary of waiting for his pleasure. This he presss on us, Psalmm 46:10. 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.

Further, 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 proposs to bring the souls of believers to submission, trust and waiting, Psalmm 90:1. From Everlasting to Everlasting you art God. One that has his being and subsistence not in a duration of time, but in eternity it self: So does Habakkuk also, chap. 1:12. My Lord, my God, my Holy One, art you not from Everlasting: And hence he draws his conclusion against making hast in any condition, and for tarrying and waiting for God. The like consideration is managed by David also, Psalmm 102:27. How unconceivable is this glorious divine property unto the thoughts and minds of men? How weak are the waies and terms whereby they go about to express it? One sayes it is a nunc stans; another that it is a perpetual Duration. He that sayes 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. Fow how long soever it has continued, or may yet continue, it will all amount but to so many thousand years, so long a time; and time has 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 mens lives were of old prolonged beyond the date & continuance of Empires or kingdoms now, yet this was the winding up of all; such a one lived so many years, and then he dyed, Genesis 5. And what are we poor worms, whose lives are measured by inches in comparison of their span? what are we before the Eternal God? God alwaies 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, says the Lord, Jeremiah 23:24. The heavens, even the heavens of heavens, the supreme and most comprehensive created being cannot contain him, says 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 every where in the creation, where I am writing, where you are reading; he is present with you, indistant from you. The thoughts of mens 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, John 22:13, 14. How does God know? Can he judge through the dark; thick clouds are as a covering unto him that he seeth not; and he walks in the circuit of the heavens. Apprehensions of Gods distance from men, harden them in their waies. But it is utterly otherwise; God is every where, 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 it self 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. 14:12, 13, 14, 15, 16 17, 18, 19. After he has 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 be puts no trust in his Servants, and his Angels he chargs with folly. How much less on 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 Seraphims proclaiming his holiness, cryed out, Woe is me, for I am undone, because I am a man of unclean lips, Isaiah 6:5. He thought it impossible that he should bear that near approach of the holiness of God. And with the remembrance hereof does Joshuah still the people with the terrour of the Lord, chap. 14:19. 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 unto them, which is to wait for him. This fiery holiness streams from his throne, Daniel 7:10. 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 does render our waiting for him comely and necessary. Gods throne is said to be in heaven, and there principally do the glorious beams of his terrible majesty shine forth. But he has 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 Exodus 19:16, 18. So terrible was the sight hereof, that Moses himself said, I exceedingly fear and quake, Hebrews 12:21. And what effect it had upon all the people is declared, Exodus 20:18, 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 terrour 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 has he made of his glory, as the great judge of all upon the throne unto sundry of the prophets, as unto Isaiah, chap. 6:1, 2, 3, 4. to Ezekiel. chap. 1. to Daniel, chap. 7:9, 10. to Johnn, Revelation 1. Read the places attentively, and learn to tremble before him. These are not things that are forraign unto us. This God is our God. The same throne of his Greatness and majesty is still established in the heaven. Let us then in all our Hastes and heats that our spirits in any condition are prone unto, present our selves 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 he safest for us. All this glory does encompass us every moment, although we perceive it not. And it will be but a few daies 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 does better become us than silently for to wait for him, and what he will speak unto us in our depths and streights.

5. It is good to consider the instances that God has 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 has 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 these 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 Psalmmist to cry out, Lord our Lord, how excellent and glorious art you! Psalmm 8:1. 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 does 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 afterwards live ungodly, suffering the vengeance of eternal fire? Is it not he who destroyed Aegypt with his Plagues, and drowned Pharaoh with his Host in the red Sea? Is it not he, one of whose servants flew an hundred and fourscore and five thousand in Senacheribs 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 Abibu? 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 shew 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 respects the whole of the condition expressed in the Psalmm, and this contains 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 withall 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 exerciss 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 our selves, what we are, and what we have deserved.

Let us begin with the former; and there are four things in Gods dispensations towards us, and dealing with us, that in this matter we should consider, all suited to work in us the end aimed at. The first is his Soveraignty: 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 dost you? 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 Soveraign pleasure and will of God? And what a madness is it, to repine against what he does, seeing all things are, as he makes them, and disposs them; nor can be otherwise; Even the repiner himself has his being and subsistence upon his mere pleasure. This Soveraignty of God, Elibu pleads in his dealings with Job, Chap. 33:8, 9, 10, 11. He apprehended that Job had reasoned against Gods sev re 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 does he propose unto him to bring him unto this duty; what does he reply unto his reasonings and Complaints; behold says he verse 12. in this you art not Just, I will answer you, God is greater than man, verse 13. why dost you strive against him, for he givs not account of any of his matters. Be it that in other things you art Just and Innocent, that you art free from the things wherewith your friends have charged you; yet in this matter you art not Just; it is neither just nor equal, that any man should complain of, or repine against any of Gods dispensations; yea, but I suppose that these dealings of God are very griev us, very dreadful, such as he has, 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, and Enjoyments, and that at a time and season, when no such thing 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, says he, if you complain, you art not Just; And what reason does he give thereof? why God is greater than man; infinitely so, in power, and Soveraign glory; he is so absolutely therein, that he givs no 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 your self, and all that you hast; his infinite distance, from you, and Greatness above you, and then see whether it be just or no to repine against what he does. And he pursues the same consideration Chap. 34:18, 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 you speak against him, contend with him, that accepts not the persons of Princes, nor regards the rich more than the poor; for they are all the works of his hands; and verse 29. when he givs quietness who can make trouble, and when he hids his face; who can behold him? whether it be done against a Nation, or against a man only. All is one, what ever God does, and towards whomsoever, be they many or few, an 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 afterwards declares, made use of the right and proper mediums to take of 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 Hypocrisie, and that he had in an especial manner above other men deserved those Judgements of God which he was exercised withall; 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 Soveraignty of God against which there is no rising up. And this God himself afterwards calls him unto.

Deep and serious thoughts of Gods Soveraignty, 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 does, good and holy because he does 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 Soveraignty and it will work our whole souls into a better frame.

And this extends it self unto the manners, Times, and seasons of all things whatever. As in earthly things; If God will bring a dreadful Judgement 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 neighbours? Why had such one help and I none? all these things are wholly to be referred to Gods Soveraign pleasure. There alone can the soul of Man find rest and peace. It is so in spiritual dispensations also.

Thus Aaron upon the suddain death of his two eld Sons, being minded by Moses of Gods Soverainty and holiness, immediatly held his peace, or quietly humbled himself under his mighty hand, Levit. 10:3, 4. And David when things were brought into extream confusion by the Rebellion of Absolom followed by the Ungodly multitude of the whole Nation, relinquishs all other arguments and Pleas, and lets goe complaints in a resignation of himself and all his Concernments unto the absolute pleasure of God, 2 Samuel 15:25, 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 perswasion 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 9:4. He is wise in heart who has hardened himself against him and prospered. This the prophet joyns with his Greatness and Soveraignty, Isaiah 40:12, 13, 14. There is no searching of his understanding, verse 28. And the apostle winds up all his considerations of the works of God in an holy Admiration of his knowledge and wisdom, whence his Judgement becomes unsearchable, and his wayes past finding out, Romansans 11:33, 34. He seeth and knows 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 judgs 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 further wise in the works of God, we shall be found to be like the wild Asses 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 abridgement 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 does these things is infinitely wise, he knows what he does, 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 wrack with our selves, with the church, or with the whole world; how can this breach be repaired, this loss made up, this ruine recovered? peace is gone, trade is gone, our substance is gone, the church is gone, all is gone, confusion and utter desolation lye 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 timerous 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 à drunken man; but yet our souls may rest in the infinite skill and wisdom of the great Pilot of the whole creation, who stears all things according to the counsel of his will. His works are manifold; in wisdom has he made all these things, Psalmm 104:24. And in the same wisdom does he dispose of them. All these things come forth from the Lord of Hosts, who is wonderfully in counsel, and excellent in working, Isaiah 28:29. 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 our selves unto. His hand in all his works is guided by Infinite wisdom. In thoughts thereof, in humbling our selves thereunto, shall we find rest and peace, and this in all our pressures will work us to a waiting for him.

3. The righteousness of God is also to be considered in this matter. That name in the scripture is used to denote many Excellencies of God, all which are reducible unto the infinite Rectitude of his nature. I intend that at present which is called Justitia Regiminis, his righteousness in rule or Government. This is remembred by Abraham, Genesis 18:25. Shall not the judge of all the earth do right? And by the apostle; Is God unjust who taks vengeance? God forbid. This our souls are to own in all the works of God. They are all righteous; all his who will do no iniquity, whose throne is established in Judgement. However they may be dreadful, grievous, and seem severe, yet they are all righteous: It is true, he will sometimes rise up and do strange acts, strange works, Isaiah 28:21. Such as he will not do often nor ordinarily; such as shall fill the world with dread and amazement: He will answer his people in terrible things? But yet all shall be in righteousness. And to complain of that which is righteous, to repine against it, is the highest unrighteousness that may be. faith then fixing the soul on the righteousness of God, is an effectual means to humble it under his mighty hand: And to help us herein we may consider,

1. That God judgs not as man judgs. We judge by the seeing of the Eye, and hearing of the Ear, according to outward appearances and evidences. But God searchs the heart. We judge upon what is between man and man, God principally upon what is between himself and man. And what do we know or understand of these things? or what there is in the heart of man; what purposes, what contrivances, what designs, what corrupt affections, what sins, what transactions have been between God and them; what warnings he has given them, what reproofs, what ingagements they have made, what convictions they have had, what use they were putting their lives, their substance, their families unto? Alas; we know nothing of these things, and so are able to make no judgement of the proceedings of God upon them; but this we know, that he is righteous in all his waies, and holy in all his works; yea the most terrible of them: And when the secrets of all hearts shall be revealed, ah how glorious will be his drowning of the old world, firing of Sodom, swallowing up of Dathan and Abiram in the earth, the utter rejection of the jews, with all other acts of his providence seeming to be accompanied with severity? And so will our own Tryals inward or outward appear to be.

2. God is judge of all the world, of all ages, times, places, persons, and disposs of all so as they may tend unto the good of the whole, and his own glory in the universe. Our thoughts are bounded, much more our Observations and Abilities to measure things, within a very small compass. Every thing stands alone unto us, whereby we see little of its beauty or order; nor do know how it ought justly to be disposed of. That particular may seem deformed unto us, which when it is under his eye, who sees all at once, past, present and to come, with all those joynts and bands of wisdom and order, whereby things are related unto one another, is beautiful and glorious; for as nothing is of its self, nor by its self, nor to its self, so nothing stands alone; but there is a line of mutual respect that runs through the creation, and every particular of it, and that in all its changes and alterations from the beginning to the end, which gives it its Loveliness, life and order. He that can at once see but one part of a goodly statua or Colossus, might think it a very deformed piece; when he that views it altogether, is assured of its due proportion symmetry and loveliness. Now all things, ages and persons, all thus at once are objected unto the sight of God, and he disposs them with respect unto the whole, that every one may fill up its own place, and sustain its part and share in the common tendency of all to the same end.

And hence it is that in public Judgements and Calamities God oftentimes suffers the godly to be involved with the wicked, and that not on the account of their own persons, but as they are parts of that body which he will destroy. This Job expresss somewhat harshly, but there is truth in his assertion, chap. 9:22, 23. This is one thing, therefore I said it, he destroys therighteous with the wicked. If the scourge slay suddenly he will laugh at the tryal of the Innocent. God in public desolations oftentimes takes good and bad together; a sudden scourge involves them all; and this God does for sundry reasons: As,

1. That he may manifest his own holiness; which is such that he can without the least injustice or Oppression, even upon the account of their own provocations, take away the houses, possessions, estates, liberties, and lives of the best of his own saints. For how should a man, any man, the best of men, be just with God if he would contend with him? No man can answer to him one of a thousand, Job 9:31. This they will also own and acknowledge; upon the account of righteousness, none can open his mouth about his Judgements, without the highest impiety and wickedness.

2. He does so, that his own people may learn to know his terrour, and to rejoyce alwaies before him with trembling. Therefore Job affirms that in the time of his prosperity he was not secure, but still trembled in himself with thoughts of the Judgements of God. Doubtless much wretched carnal security would be ready to invade and possess the hearts of believers, if God should alwaies and constantly pass them by in the dispensations of his public Judgements.

3. That it may be a stone of offence, and a stumbling block unto wicked men, who are to be hardened in their sins, and prepared for ruine. When they see that all things fall alike unto all, and that those who have made the strict profession of the name and fear of God, fare no better than themselves, they are encouraged to despise the warnings of God, and the strokes of his hand; and so to rush on unto the destruction whereunto they are prepared.

4. God does it to proclaim unto all the world, that what he does here is no final Judgement, and ultimate determination concerning things and persons. For who can see the wise man dying as the fool, the righteous and Holy perishing in their outward concernments, as the ungodly and wicked, but must conclude, that the righteous God the judge of all, has appointed another day, wherein all things must be called over again, and every one then receive his final reward, according as his works shall appear to have been. And thus are we to humble our selves unto the righteousness wherewith the hand of God is alwaies accompanied.

5. His goodness and grace is also to be considered in all the works of his mighty hands. As there is no unrighteousness in him, so also all that is good and gracious. And whatever there is in any trouble of allay from the utmost wrath, is of mere goodness and grace. Your houses are burned, but perhaps your goods are saved; is there no grace, no goodness therein? or perhaps your substance also is consumed, but yet your person is alive; and should a living man complain? but say what you wilt, this stroke is not hell which you hast deserved long ago; yea it may be a means of preventing your going thither; so that it is accompanied with infinite goodness, patience and mercy also. And if the considerations hereof will not quiet your heart, take heed lest a worse thing befall you.

And these things amongst others are we to consider in God to lead our hearts into an acquiescing in his will, a submission under his mighty hand, and a patient waiting for the issue.

2. Consider our mean and abject condition, and that infinite distance wherein we stand from him with whom we have to do. When Abraham, the father of the faithful, and friend of God, came to treat with him about his Judgements, he does it with this acknowledgement of his condition, that he was mere dust and ashes, Genesis 18:27. A poor abject creature that God at his pleasure had formed out of the dust of the earth, and which in a few daies was to be reduced again into the ashes of it. We can forget nothing more perniciously than what we are. Man is a worm, says Bildad, and the Son of man is but a worm, Job 25:6. And therefore sayes Job himself, I have said to corruption, you art my father, and to the worm, you art my mother and my sister, chap. 17:14. His Affinity, his relation unto them is the nearest imaginable, and he is no otherwise to be accounted of; and there is nothing that God abhors more than an Elation of mind in the forgetfulness of our mean frail condition. You say, said he to the proud Prince of Tyrus, that you art a God, but says he, wilt you say you art a God in the hands of him thatslayes you, Ezekiel 28:9. That severe conviction did God provide for his pride. You shalt be a man, and no God in the hand of him that slayes you. And when Herod prided himself in the acclamations of the vain multitude, (the voice of God and not of a man.) The Angel of the Lord filled that God immediately with worms which slew him and devoured him, Acts 12:23. There is indeed nothing more effectual to abase the pride of the thoughts of men, than a due remembrance that they are so. Hence the Psalmmist prayes, Psalmm 9:20. Put them in fear O Lord, that the nations may know themselves to be but men, so and no more. poor, miserable, frail, mortal man, as the word signifies; what is man? what is his life? what is his strength? said one, the dream of a shadow; a mere nothing; or as David much better, Every man living in his best condition is altogether vanity, Psalmm 39:5. and James, our life, which is our best, our all, is but a vapour that appears for a little time, and then vanishs away, chap. 4:14. But enough has been spoken by many on this subject. And we that have seen so many thousands each week in one City carryed away to the grave, have been taught the truth of our frailty, even as with Thorns and Briers. But I know not how it comes to pass, there is not any thing we are more apt to forget, than what we our selves are. And this puts men on innumerable miscarriages towards God and one another. You therefore that art exercised under the hand of God in any severe dispensation, and art ready on all occasions to fill your mouth with complaints, sit down a little and take a right measure of your self, and see whether this frame and posture becomes you. It is the great God against whom you repin, and you art a man, and that is a name of a worm, a poor, frail, dying worm; and it may be whilst you art speaking, you art no more. And wilt you think it meet for such a one as you art, to magnifie your self against the great possessor of heaven and earth? Poor clay, poor dust and ashes, poor dying worm, know your state and condition, and fall down quietly under the mighty hand of God. Though you wrangl with men about your concernments, let God alone. The po[•]sheards may contend with the potsheards of the earth; but wo unto him that strivs with his Maker.

2. Consider that in this frail condition, we have all greatly sinned against God. So did Job. chap. 7:20. I have sinned, what shall I do unto you, O you preserver of men? If this consideration will not satisfy your mind, yet it will assuredly stop the mouths of all the Sons of men. Though all the Curses of the law should be executed upon us, yet every mouth must be stopped, because all the world is become guilty before God, Romansans 3:19. And why should a living man complain, says the prophet, Lament. 3:39. Why, it may be, it is because that his trouble is great and inexpressible, and such as seldom or never befell any before him; but what then, says he, shall a man complain against the punishment of his sins? If this living man be a sinful man, as there is none that livs and sinns not, whatever his state and condition be, he has no ground of murmuring or complaint. For a sinful man to complain, especially whil he is yet a living man, is most unreasonable. For,

1. Whatever has befallen us, It is just on the account that we are sinners before God; and to repine against the judgements of God that are rendred evidently righteous upon the account of sin, is to anticipate the condition of the damned in hell, a great part of whose misery it is, that they alwayes repine against that sentence and punishment which they know to be most righteous and holy. If this were now a place, if that were now my design to treat of the sins of all professors, how easie were it to stop the mouths of all men about their troubles. But that is not my present business, I speak unto particular persons, and that not with an especial design to convince them of their sins, but to humble their souls. Another season may be taken to press that consideration, directly and prosessedly also. At present, let us only, when our souls are ready to be entangled with the thoughts of any severe dispensation of God, and our own particular pressures, troubles, miseries occasioned thereby, turn into our selves and take a view every one of his own personal provocations. And when we have done so, see what we have to say to God, what we have to Complain of: let the man hold his tongue and let the sinner speak. Is not God holy, righteous, wise in what he has done? and if he be, why do we not subscribe unto his wayes, and submit quietly unto his will?

2. But this is not all, We are not only such sinners, as to render these dispensations of God evidently holy, these Judgements of his righteous, but also to manifest, that they are accompanied with unspeakable patience, mercy and grace. To instance in one particular. Is it the burning of our houses, the spoiling of our Goods, the ruine of our estates alone that our sins have deserved? if God had made the temporary fire on earth, to have been unto us a way of entrance into the Eternal fire of hell, we had not had whereof righteously to complain. May we not then see a mixture of unspeakable patience, grace and mercy in every dispensation? and shall we then repine against it? Is it not better advice, go and sin no more, lest a worse thing befall you; for a sinner out of hell not to rest in the will of God, not to humble himself under his mighty hand, is to make himself guilty of the especial sin of hell. Other sins deserve it, but repining against God is principally, yea only committed in it. The church comes to a blessed quieting resolution in this case, Micah. 7:9. I will bear the indignation of the Lord, because I have sinned against him; bear it quietly, patiently, and submit under his hand therein.

3. Consider that of our selves we are not able to make a right judgement of what is good for us; what evil unto us, or what tends most directly unto our chief end, Psalmm 39:6. surely man walks in ajvain shew; in an Image full of false representations of things; in the midst of vain appearances that he knows not what to choose, or do aright, and therefore spends the most of his time and strength about things that are of no use or purpose unto him; Surely they are disquieted in vain. And hereof he gives one especial instance, he heaps up riches, and knows not who shall gather; which is but one example of the manifold frustrations that men meet withall in the whole course of their lives, as not knowing what is good for them. We all profess to aym at one chief and principal end, namely the enjoyment of God in Christ, as our eternal reward; and in order thereunto to be carryed on in the use of the means of faith and obedience, tending to that end. Now if this be so, the suitableness, or unsuitableness of all other things being good or evil unto us, is to be measured by their tendency unto this end. And what know we hereof? As unto the things of this life, do we know, whether it will be best for us to be rich or poor, to have houses or to be harbourless, to abound or to want, to leave wealth and inheritances unto our Children, or to leave them naked unto the providence of God? do we know what state, what condition will most further our obedience, best obviate our temptations, or call most on us to mortifie our Corruptions? and if we know nothing at all of these things, as indeed we do not, were it not best for us to leave them quietly unto Gods disposal? I doubt not but it will appear at the last day, that a world of evil in the hearts of men was stifled by the destruction of their outward concernments, more by their inward troubles. That many were delivered from tèmptations by it, who otherwise would have been overtaken to their ruine and scandal of the gospel; that many a secret Imposthume has been lanced and cured by a stroke, for God does not send Judgements on his own, for Judgements sake, for punishment sake; but alwayes to accomplish some blessed design of grace towards them. And there is no one soul in particular which shall rightly search it self and Consider its state and condition, but will be able to see wisdom, grace and care towards it self in all dispensations of God. And if I would here enter upon the benefits that through the sanctifying hand of God, do redound unto believers by Afflictions, Calamities, troubles, distresses, temptations and the like effects of Gods visitations, it would be of use unto the souls of men in this case. But this subject has been so often, and so well spoken unto, that I shall not insist upon it. I desire only that we would seriously consider how utterly Ignorant we are of what is good for us, or useful unto us in these outward things, and so leave them quietly unto Gods disposal.

4. We may Consider that all these things about which we are troubled, fall directly within the compass of that good word of Gods grace, that he will make all things work together for the good of them that love him, Romansans 8:28. All things that we enjoy, all things that we are deprived of, all that we do, all that we suffer; our losses, troubles, miseries, distresses in which the apostle instancs in the following verses, they shall all worktogether for good; together with one another, and all with, and in subordination unto the power, grace, and wisdom of God. It may be, we see not how, or by what means it may be Effected: but he is infinitely wise and powerful, who has undertaken it, and we know little or nothing of his ways. There is nothing that we have, or enjoy, or desire, but it has turned unto some unto their hurt. Riches have been kept for men unto their hurt. wisdom and high places have been the ruine of many. Liberty and plenty are to most a snare. Prosperity slayes the foolish. And we are not of our selves, in any measure able to secure our selves from the hurt and poison that is in any of these things, but that they may be our ruine also, as they have already been, and every day are unto multitudes of the Children of men. It is enough to fill the soul of any man with horrour and amazement, to consider the wayes and ends of most of them that are entrusted with this worlds goods. Is it not evident that all their lives they seem industriously to take care that they may perish eternally? Luxury, riot, oppression, intemperance (and of late especially) blasphemy and Atheism, they usually give up themselves unto. And this is the fruit of their abundance and security. What now if God should deprive us of all these things? Can any one certainly say, that he is worsted thereby? might they not have turned unto his everlasting perdition, as well as they do so of thousands as good by nature, and who have had advantages to be as wise as we? and shall we complain of Gods dispensations about them? And what shall we say, when he himself has undertaken to make all things that he guides unto us to work together for our good? Anxieties of mind, and perplexities of heart about our losses is not that which we are called unto in our troubles; but this is that which is our duty; let us Consider whether we love God or no, whether we are called according to his purpose, if so, all things are well in his hand who can order them for our good and advantage. I hope many a poor foul will from hence under all their trouble be able to say with him that was banished from his Countrey, and found better entertainment elsewhere; My Friends, I had perished, if I had not perished; had I not been undone by Fire, it may be I had been ruined in Eternal Fire, God has made all to work for my good.

The end of all these discourses is to evince the reasonableness of the duty of waiting on God, which we are pressing from the Psalmmist. Ignorance of God and our selves, is the great principle and cause of all our disquietments. And this ariss mostly, not from want of light and instruction, but for want of consideration and application. The notions insisted on concerning God are obvious and known unto all; so are these concerning our selves; but by whom almost are they employed and improved as they ought? the frame of our spirits is as though we stood upon equal terms with God, and did think with Jonah, that we might do well to be angry with what he does; did we rightly consider him, did we stand in awe of him as we ought, It had certainly been otherwise with us.

Influence of the promises into the souls waiting in time of trouble. The nature of them.

Having therefore laid down these considerations from the second Observation taken from the words; namely, That Jehovah himself is the proper object of the souls waiting in the condition described; I shall only add one direction, how we may be enabled to perform and discharge this duty aright, which we have manifested to have been so necessary, so reasonable, so prevalent for the obtaining of relief, and this ariss from another of the propositions laid down for the opening of these verses not as yet spoken unto. Namely that

The word of promise is the souls great supportment in waiting for God. So says the Psalmmist; In his word do I hope, that is, the word of promise. As the word in general is the adequate rule of all our obedience unto God, and communion with him; so there are especial parts of it that are suited unto these especial actings of our souls towards him. Thus the word of promise, or the promise in the word, is that which our faith especially regards, in our hope, trust and waiting on God; and it is suited to answer unto the immediate actings of our souls therein. From this word of promise therefore, that is from these promises does the soul in its distresses take incouragement to continue waiting on God, and that on these two accounts.

1. Because they are declarative of God, his mind and his will: And secondly, because they are communicative of grace and strength to the soul; of which latter we shall not here treat.

1. The end and Use of the promise is to declare, reveal and make known God unto believers, and that in an especial manner in him, and concerning him, which may give them encouragement to wait for him.

1. The promises are a declaration of the nature of God, especially of his goodness, grace and love. God has put an impression of all the glorious Excellencies of his nature on his word, especially as he is in Christ, on the word of the gospel. There as in a Glass do we behold his glory in the face of Jesus Christ. As his commands express unto us his holiness, his Threatnings, his righteousness and Severity; so do his promises, his goodness, grace, love and Bounty. And in these things do we learn all that we truly and solidly know of God; that is, we know him in and by his word. The soul therefore that in this condition is waiting on, or for God, considers the Representation which he makes of himself, and of his own nature in and by the promises, and receives supportment and encouragement in its duty. For if God teach us by the promises what he is, and what he will be unto us, we have firm ground to expect from him all fruits of Benignity, Kindness and love. Let the soul frame in it self that Idea of God, which is exhibited in the promises, and it will powerfully prevail with it to continue in an expectation of his gracious returns; they all expressing goodness, love, patience, Forbearance, Longsuffering, Pardoning mercy, grace, Bounty, with a full satisfactory reward. This is the beauty of the Lord mentioned with admiration by the prophet; How great is his goodness! how great is his beauty! Zephaniah 9:17. Which is the great attractive of the soul to adhere constantly unto him. Whatever difficulties arise, whatever temptations interpose, or wearisomeness grows upon us in our streights, troubles, trials and desertions, let us not entertain such thoughts of God as our own perplexed imaginations may be apt to suggest unto us. This would quickly cast us into a thousand impatiencies, misgivings and miscarriages; but the remembrance of, and meditation on God in his promises as revealed by them, as expressed in them, is suited quite unto other ends and purposes. There appears, yea gloriously shines forth, that love, that wisdom, that goodness, Tenderness and grace, as cannot but encourage a believing soul to abide in waiting for him.

2. The word of promise does not only express Gods nature as that wherein he proposs himself unto the contemplation of faith, but it also declares his will and purpose of acting towards the soul suitable unto his own goodness and grace. For promises are the declarations of Gods purpose and will to act towards believers in Christ Jesus, according to the infinite goodness of his own nature, and this is done in great variety according to the various conditions and wants of them that do believe. They all proceed from the same spring of Infinite grace, but are branched into innumerable particular streams according as our necessities do require. To these do waiting souls repair for stay and encouragement. Their perplexities principally arise from their misapprehensions of what God is in himself, and of what he will be unto them; and whither should they repair to be undeceived, but unto that faithful Representation that he has made of himself and his will in the word of his grace. For no man has seen God at any time, the only begotten Son who is in the bosome of the father, he has revealed him, Johnn 1:17. Now the gospel is nothing but the word of promise explained in all the Springs, causes and effects of it; thither must we repair to be instructed in this matter. The imaginations and reasonings of mens hearts will but deceive them in these things. The informations or instructions of other men may do so; nor have they any truth in them further than they may be resolved into the word of promise. Here alone they may find rest and refreshment. The soul of whom we speak, is under troubles, perplexities and distresses as to its outward condition; pressed with many streights it may be on every hand; and as to its spiritual estate under various apprehensions of the mind and will of God towards it, as has before at large been explained; in this condition it is brought in some measure unto an holy submission unto God, and a patient waiting for the issue of its trials. In this estate it has many temptations to, and much working of unbelief. The whole of its opposition amounts to this, that it is neglected of God, that its way is hid, and his judgement is passed over from him, that it shall not be at present delivered, nor hereafter saved. What course can any one advise such a one unto for his relief, and to preserve his soul from fainting or deserting the duty of waiting on God wherein he is engaged, but only this, to search and inquire what Revelation God has made of himself and his will concerning him in his word: And this the promise declares. Here he shall find hope, patience, faith, expectation to be all encreased, comforted, encouraged. Herein lyes the duty and safety of any in this condition. Men may bear the first impression of any trouble with the strength, courage and resolution of their natural spirits; under some continuance of them they may support themselves with former experiences, and other usual springs and means of consolation: But if their wounds prove difficult to be cured, if they despise ordinary remedies, if their diseases are of long continuance, this is that which they must be take themselves unto. They must search into the word of promise, and learn to measure things not according to the present state and apprehensions of their mind, but according unto what God has declared concerning them. And there are sundry Excellencies in the promises when hoped in, or trusted in, that tend unto the establishment of the soul in this great duty of waiting. As,

1. That grace in them, that is, the Good will of God in Christ, for help, relief, satisfaction, pardon and salvation, is suited unto all particular conditions and wants of the soul. As light ariss from the Sun, and is diffused in the beams thereof to the especial use of all creatures, enabled by a visive faculty to make use of it; so coms grace forth from the Eternal Good will of God in Christ, and is diffused by the promises, with a blessed contemporation unto the conditions and wants of all believers. There can nothing fall out between God and any soul, but there is grace suited unto it in one promise or another, as clearly and evidently, as if it were given unto him particularly and immediately. And this they find by experience who at any time are enabled to mix effectually a promise with faith.

2. The word of promise has a wonderful mysterious especial impression of God upon it. He does by it secretly and ineffably communicate himself unto believers. When God appeared in a dream unto Jacob, he awaked and said, God is in this place and I knew it not. He knew God was every where, but an intimation of his especial presence surprized him. So is a soul surprized when God opens himself and his grace in a promise unto him. It cryes out, God is here and I knew it not. Such a near approach of God in his grace it finds, as is accompanied with a refreshing surprizal.

3. There is an especial engagement of the Veracity and truth of God in every promise. grace and truth are the two ingredients of an Evangelical promise; the matter and form whereof they do consist. I cannot now stay to shew where in this especial engagement of truth in the promise does consist. Besides, it is a thing known and confessed. But it has an especial influence to support the soul when hoped in, in its duty of waiting. For that hope can never make ashamed or leave the soul unto disappointments, which stayes its self on Divine Veracity under a special engagement.

And this is that duty which the Psalmmist engags himself in, and unto the performance of, as the only way to obtain a comfortable interest in that forgiveness which is with God, and all the gracious effects thereof. And in the handling hereof, as we have declared its nature and necessity; so we have the Psalmmists directions for its practice unto persons in the like condition with him, for the attaining of the end by him aimed at; so that it needs no further application. That which remains of the Psalmm is the Address which he makes unto others, with the encouragement which he gives them to steer the same course with himself; and this he does in the two last verses, which to compleat the Exposition of the whole Psalmm, I shall briefly explain and pass through, as having already dispatched what I principally aimed at.

Verse 7. Let Israel hope in the Lord, for with the Lord there is mercy, and with him is plenteous redemption.8. And he shall redeem Israel from all his iniquities.

I shall proceed in the opening of these words, according unto the method already insisted on. First, the meaning of the principal words shall be declared; then the sense and importance of the whole. Thirdly, the relation that they have unto the condition of the soul expressed in the Psalmm must be manifested; from all which Observations will arise for our Instruction and Directions in the like cases, wherein we are or may be concerned.

Let Israel hope in the Lord; hope Israel in Jehovah. trust, or expect; the same word with that, vers. 5. In his word do I hope; properly, to expect, to look for, which includes hope, and adds some further degree of the souls acting towards God; it is an earn looking after the thing hoped for; expecta ad Dominum; hope in him, and look up to him; For with the Lord, quia or quoniam, because, seeing that with the Lord; mercy; the verb substantive, as usual, is omitted, which we supply, there is mercy, grace, Bounty, goodness, Good-will. This word is often joyned with another, discovering its importance, and that is truth. goodness, or mercy and truth. These are, as it were, constituent parts of Gods promises. It is of goodness, grace, Bounty, to promise any undue mercy. And it is of truth or faithfulness to make good what is so promised. The LXX. commonly render this word by , that is, pardoning mercy, as it is every where used in the New testament.

And with him is plenteous redemption; with him; as before speaking unto God, verse 4. with you there is; the meaning of which expression has been opened at large. redemption from to redeem; the same with , redemption: This word is often used for a proper redemption, such as is made by the intervention of a price, and not a mere assertion unto liberty by power, which is sometimes also called redemption. Thus it is said of the money that the first born of the children of Israel, which were above the number of the levites were redeemed with; that Moses took the redemption, that is, the redemption money, the price of their redemption, Numb. 3:49. And Psalmm 49:8. The redemption of mens souls is precious; it cost a great price. The redemption then that is with God, relates unto a price; goodness or mercy with respect unto a price, becomes redemption, that is actively, the cause or means of it. What that price is, see Matthew 20:20. 1 Peter 1:18.

Plenteous redemption,multa, copi sa, much, abundant, plenteous. It is used both for Quantity and Quality; much in quantity, or plenteous, abundant, and in Quality, that is, precious, excellent. And it is applied in a good and bad sense; so it is said of our sins, Ezekiel 9:6. our sins are increased or multiplied, or are great; many in number, and hainous in their nature or quality. And in the other sense, it is applied unto the mercy of God, whereby they are removed; it is great or plenteous, it is excellent or precious.

V. 8. And he, that is, the Lord Jehovah; he with whom is plenteous redemption shall redeem; or make them partakers of that redemption that is with him. He shall redeem Israel, that is, those who hope and trust in him.

From all his iniquities ; his iniquities, that is, of the elect Israel, and every individual amongst them. But the word signifies trouble as well as sin, especially that trouble or punishment that is for sin. So Cain expresss himself upon the denunciation of his sentence; my sin, that is, the punishment you hast denounced against my sin, is too great or heavy for me to bear, Genesis 4:13. There is a near affinity between sin and trouble; noxam poena sequitur, punishment is inseparable from iniquity. then the word here used signifies either sin with reference unto trouble due to it, or trouble with respect unto sin whence it proceeds. And both may here be well intended. God shall redeem Israel from all his sins and troubles that have ensued thereon. And this is the signification of the words, which indeed are plain and obvious.

And these words close up the Psalmm. He who began with depths, his own depths of sin and trouble; out of which, and about which he cryed out unto God, is so incouraged by that prospect of grace and forgiveness with God, which by faith he had obtained, as to preach unto others, and to support them in expectation of deliverance from all their sin and trouble also.

And such for the most part are all the exercises and trials of the children of God. Their Entrance may be a strom, but their close is a calm. Their beginning is oftentimes trouble, but their latter end is peace; peace to themselves, and advantage to the church of God. For men in all ages coming out of great trials of their own, have been the most instrumental for the good of others. For God does not greatly exercise any of his, but with some especial end for his own glory.

Secondly, The sense and intendment of the Psalmmist in these words is to be considered, and that resolves it self into three general parts.1. An exhortation or admonition. Israel hope in the Lord, or expect Jehovah. 2. A ground of Incouragement unto the performance of the duty exhorted unto; Because with the Lord there is much, plenteous, abundant, precious redemption. 3. A gracious promise of a blessed issue which shall be given unto the performance of this duty. He shall redeem Israel from all his sins, and out of all his troubles.

In the exhortation there occurs,

1. The persons exhorted; that is, Israel; not Israel according to the flesh; for they are not all Israel which are of Israel, Romansans 9:6. But it is the Israel mentioned, Psalmm 73:1. The whole Israel of God to whom he is good, such as are of a clean heart; that is, all those who are interested in the covenant, and do inherit the promise of their forefathers who was first called by that name? All believers; and the Psalmmist treats them all in general in this matter.

1. Because there is none of them but have their trials and intanglements about sin, more or less. As there is none thatlivs and sinns not; so there is none sinns, and is not intangled and troubled. Perhaps then they are not all of them in the same condition with him, in the depths that he was plunged into. Yet more or less, all and every one of them is so far concerned in sin, as to need his direction. All the saints of God either have been, or are, or may be in these depths. It is a good saying of Austin on this place, Valde sunt in profundo qui non clamant de profundo. None so in the deep, as they who do not cry and call out of the deep. They are in a deep of security, who are never sensible of a deep of sin.

2. There is none of them, whatever their present condition he, but they may fall into the like depths with those of the Psalmmist. There is nothing absolutely in the covenant, nor in any promise, to secure them from it. And what befalls any one believer, may befall them all. If any one believer may fall totally away, all may do so, and not leave one in the world, and so an end be put to the kingdom of Christ, which is no small evidence that they cannot so fall. But they may fall into depths of sin; that some of them have done so, we have testimonies and instances beyond exception. It is good then that all of them should be prepared for that duty which they may all stand in need of, and a right discharge of it. Besides the duty mentioned, is not absolutely restrained to the condition before described: But it is proper and accommodate unto other seasons also. Therefore are all the Israel of God exhorted unto it.

2. The duty it self, is hoping in Jehovah, with such an hope or trust, as has an expectation of relief joyned with it. And there are two things included in this duty,1. The Renuntiation of any hopes in expectation of deliverance either from sin or trouble, any other way; hope in Jehovah; this is frequently expressed, where the performance of this duty is mentioned; see Hosea 14:3. Jeremiah 3:22, 23. And we have declared the nature of it in the exposition of the 1, and 2. verses. 2. expectation from him; and this also has been insisted on in the Observations from the verses immediately preceding, wherein also the whole nature of this duty was explained, and directions were given for the due performance of it.

Secondly, The incouragement tendred unto this duty, is the next thing in the words; for with the Lord is plenteous redemption; wherein we may observe,

1. What it is that he professs as the great incouragement unto the duty mentioned, and that is redemption; the redemption that is with God; upon the matter the same with the forgiveness before mentioned; mercy, pardon, Benignity, Bounty. He does not bid them hope in the Lord, because they were the seed of Abraham, the peculiar people of God made partakers of priviledges above all the people in the world; much less because of their worthiness, or that good that was in themselves, but merely upon the account of mercy in God; of his grace, goodness and Bounty. The mercy of God, and the redemption that is with him, is the only ground unto sinners for hope and confidence in him.

2. There are two great Concernments of this grace, the one expressed, the other implied in the words. The first is, that it is much, plenteous, abundant. That which principally discourags distressed souls from a comfortable waiting on God, is, their fears lest they should not obtain mercy from him, and that because their sins are so great, and so many; or attended with such circumstances and aggravations, as that it is impossible they should find acceptance with God. This ground of despondency and unbelief, the Psalmmist obviates, by representing the fulness, the plenty, the boundless plenty of the mercy that is with God. It is such as will suit the condition of the greatest sinners in their greatest depths; the stores of its treasures are inexhaustible. And the force of the exhortation does not lie so much in this, that there is redemption with God, as that this redemption is plenteous or abundant.

Secondly, Here is an intimation in the word it self of that relation which the goodness and grace of God proposed has to the blood of Christ; whence it is called redemption. This, as was shewed in the opening of the words, has respect unto a price, the price whereby we are bought, that is the blood of Christ. This is that whereby way is made for the exercise of mercy towards sinners; redemption, which properly denotes actual deliverance, is said to be with God, or in him, as the effect in the cause. The causes of it are his own grace, and the blood of Christ. There are these prepared for the redeeming of believers from sin and trouble, unto his own glory. And herein lyeth the incouragement that the Psalmmist proposs unto the performance of the duty exhorted unto; namely, to wait on God. It is taken from God himself, as all incouragements unto sinners to draw nigh unto him, and to wait for him, must be. Nothing but himself can give us confidence to go unto him. And it is suited unto the state and condition of the soul under consideration. redemption and mercy are suited to give relief from sin and misery.

Thirdly, The last verse contains a promise of the issue of the performance of this duty; He shall redeem his people from all their iniquities. Two things are observable in the words.

1. The certainty of the Issue or event of the duty mentioned, and he shall; or, he will redeem; he will assuredly do so. Now, although this in the Psalmmist is given out by Revelation, and is a new promise of God, yet as it relates to the condition of the soul here expressed, and the discovery made by says of forgiveness and redemption with God, the certainty intended in this assertion is built upon the principles before laid down. Whence therefore does it appear, whence may we infallibly conclude, that God will redeem his Israel from all their iniquities? I answer,

1. The Conclusion is drawn from the nature of God. There is forgiveness and redemption with him and he will act towards his people suitably to his own nature. There is redemption with him, and therefore he will redeem; forgiveness with him, and therefore he will forgive. As the Conclusion is certain and infallible; that wicked men, ungodly men, shall be destroyed, because God is righteous and holy; his righteousness and holiness indispensibly requiring their destruction; so is the redemption and salvation of all that believe, certain on this account; namely, because there is forgiveness with him; he is good and gracious, and ready to forgive; his goodness and grace requires their salvation.

2. The Conclusion is certain upon the account of Gods faithfulness in his promises. He has promised; that those who wait on him shall not be ashamed; that their expectation shall not be disappointed; whence the Conclusion is certain, that in his time and way they shall be redeemed.

2. There is the Extent of this deliverance or redemption; shall redeem Israel from all their Iniquities. It was shewed in the opening of the verse, that this word denotes either sin procuring trouble, or trouble procured by sin; and there is a respect unto both, sin and its punishment. From both, from all of both kind, God will redeem his Israel. Not this or that evil; this or that sin, but from all evil, all sin. He will take all sins from their souls, and wipe all tears from their Eyes. Now God is said to do this on many accounts.

1. On the account of the Great cause of all actual deliverance and redemption, the blood of Christ. He has laid an assured foundation of the whole work; the price of redemption is paid, and they shall in due time enjoy the effects and fruits of it.

2. Of the Actual communication of the effects of that redemption unto them. This is sure to all the elect of God, to his whole Israel. They shall all be made partakers of them. And this is the end of all the promises of God, and of the grace and mercy promised in them, namely that they should be means to exhibit and give out to believers that redemption which is purchased and prepared for them; and this is done two wayes,

1:1. Partially, initially and gradually in this life. Here God gives in unto them the pardon of their sins; being justified freely by his grace; and in his sanctification of them through his spirit, gives them delivery from the power and dominion of sin. Many troubles also he delivers them from, and from all as far as they are Poenal, or have any mixture of the curse in them. 2:2. Compleatly; Namely, when he shall have freed them from sin and trouble, and from all the effects and consequents of them, by bringing them unto the enjoyment of himself in glory.

3. The words being thus opened, we may briefly in the next place consider what they express, concerning the state, condition, or Actings of the soul, which are represented in this Psalmm.

Having himself attained unto the state before described, and being engaged resolvedly into the performance of that duty which would assuredly bring him into an haven of full rest and peace; the Psalmmist applyes himself unto the residue of the Israel of God to give them incouragement unto this duty with himself, from the Experience that he had of a blessed success therein. As if he had said unto them; Ye are now in Affictions, and under troubles, and that upon the account of your sins and provocations. A condition I Confess sad and deplorable; but yet there is hope in Israel concerning these things. For consider how it has been with me, and how the Lord has dealt with me. I was in depths inexpressible, and saw for a while no way or means of delivery. But God has been pleased graciously to reveal himself unto me, as God pardoning iniquity, transgression, and sin; and in the consolation, and supportment which I have received thereby; I am waiting for a full participation of the fruits of his love. Let me therefore prevail with you who are in the like condition to steer the same course with me. Only let your expectations be fixed in mercy and Soveraign grace, without any regard unto any priviledge or worth in your selves. Rest in the plenteous redemption, those stores of grace which are with Jehovah, and according to his faithfulness in his promises, he will deliver you out of all perplexing troubles.

Having thus opened the words, I shall now only name the doctrinal Observations that are tendred from them, and so put a close to these discourses. As, Obs. 1. The Lord Jehovah is the only hope for sin-distressed souls; hope in the Lord: This has been sufficiently discovered and confirmed on sundry passages in the Psalmm. Obs. 2. The ground of all hope and expectation of relief in sinners, is mere grace, mercy, and redemption. hope in the Lord, for with him there is redemption. All other grounds of hope are false and deceiving. Obs. 3. Inexhaustible stores of mercy, and redemption are needful for the incouragement of sinners to rest and wait on God. With him is plentiful redemption. Such is your misery, so pressing are your fears and disconsolations, that nothing less than boundless grace, can relieve or support you; there are therefore such Treasures and stores in God as are suited hereunto. With him is Plenteous redemption. Obs. 4. The ground of all the dispensation of mercy, goodness, grace, and forgiveness which is in God to sinners, is laid in the blood of Christ. Hence it is here called redemption. Unto this also we have spoken at large before. Obs. 5. All that wait on God on the account of mercy and grace shall have an undoubted Issue of peace. He shall redeem Israel; let him says God lay hold of my Arm, that he may have peace, and he shall have peace, Isaiah 27:3. Obs. 6. mercy given to them that wait on God shall in the close and issue, be every way full and satisfying. He shall redeem his people from all their Iniquities.

And these propositions do arise from the words, as absolutely considered, and in themselves. If we mind their relation unto the peculiar condition of the soul represented in this Psalmm, they will yet afford us the ensuing Observations.Obs. 1. They who out of depths, have by faith and waiting obtained mercy, or are supported in waiting for a sense of believed mercy and forgiveness, are fitted, and only they are fitted to Preach and declare grace, and mercy unto others.This was the case with the Psalmmist. Upon his emerging out of his own depths and streights, he declares the mercy and redemption whereby he was delivered, unto the whole Israel of God. Obs. 2. A saving participation of grace and forgiveness leaves a deep Impression of its fulness and excellency on the soul of a sinner; So was it here with the Psalmmist. Having himself obtained forgiveness, he knows no bounds or measure as it were in the extolling of it. There is with God mercy, redemption, Plenteous redemption, redeeming from all iniquity; I have found it so, and so will every one do that shall believe it.

Now these Observations might all of them, especially the two last, receive an useful improvement. But whereas what I principally intended from this Psalmm, has been at large insisted on, upon the first verses of it, I shall not here further draw forth any Meditations upon them, but content my self with the Exposition that has been given of the design of the Psalmmist, and sense of his words in these last verses.

We now turn to the second part of this psalm, which describes how a soul, troubled by sin, conducts itself after it has discovered by faith where its rest lies and from whom its relief must come — namely, from the forgiveness that is with God, which we have been examining.

There are two things in general, as was noted before, that the soul in this condition turns to: the first concerns itself, and the second concerns the whole Israel of God.

What concerns itself is the description of the frame of heart and spirit the psalmist was brought into when faith discovered forgiveness in God — along with the duties he engaged in, the grounds for them, and the manner of their performance, in verses 5-6: 'I wait for the Lord, my soul waits, and in His word I hope.' 'My soul waits for the Lord more than the watchmen wait for the morning — yes, more than the watchmen for the morning.'

In these words, he describes both his frame of spirit and the duty he engaged in — both in terms of its substance and its manner.

I will follow the same method used throughout: first, considering the reading of the words, then their meaning and significance, and the fittingness of what is mentioned in them to the condition of the soul under consideration — all of which will provide the foundation for the observations to be drawn from them.

The words rendered literally, word for word, read as follows: 'I have earnestly expected Jehovah; my soul has expected, and in His word I have tarried, or waited. My soul to the Lord, more than the watchmen in the morning — the watchmen in the morning; or, to the morning.'

The word translated 'I have waited' or 'expected' comes from a root meaning to expect, to hope, to wait. The Latin commentators note that the word conveys being intensely intent on someone with great longing — looking toward him and depending on him — and it also expresses the earnest inclination and direction of the will and mind. The word denotes eagerly looking out for something or someone with strong desire and dependence.

Paul seems to have captured this word fully in Romans 8:19, using a term that expresses an intent, earnest expectation that shows itself by craning forward and looking around with eagerness and diligence. This same quality is expressed directly in Psalm 69:20: 'I looked for someone to take pity' — that is, I looked anxiously in every direction to see if anyone would have compassion on me or mourn with me. I looked around carefully and eagerly, to see if any would pity or grieve with me.

So 'I have waited' means: with full engagement of soul, mind, will, and affections, I have looked to God in earnest expectation of what I need from Him — what must come forth from the forgiveness that is with Him.

Second: he says he has waited for, or expected, Jehovah — using the same name of God in his expectation that he first used when he applied to Him.

It is not this or that means, not this or that assistance, but Jehovah Himself that he expects and waits for. It is Jehovah Himself who must satisfy the soul — His favor and loving-kindness, and what flows from them. If He does not come Himself, if He does not give Himself, nothing else will bring relief.

Third: 'My soul waits or expects.' This is not an outward duty, no lip-service, no bodily exercise, no cold and formal performance of a duty — no, my soul waits. It is soul work, heart work, that I am engaged in. I wait; I wait with my whole soul.

Fourth: 'In His word I hope' or wait. The Hebrew word used here conveys hoping, expecting, enduring, and sustaining — with care, earnestness, and effort. Some scholars note the word carries the sense of anxious yet persevering expectation, of holding on. This is why the Septuagint rendered it one way, and the Vulgate rendered it 'I have sustained and waited with patience.'

He sustained his soul on the word of promise so that it would not utterly fail. Having made a discovery of grace and forgiveness — though still at a great distance from it, as one who has glimpsed land while still in a storm at sea — he encourages himself and his soul not to despair.

Yet all of this still does not fully convey the intensity of the psalmist's soul in his expectation of Jehovah. The earnest engagement of his soul in this duty rose beyond what he could express. And so he continues in verse 6: 'My soul waits for the Lord' — that is, expects Him, looks for Him, waits for His coming to him in love and with forgiveness — 'more than the watchmen wait for the morning, the watchmen wait for the morning.'

These latter words are rendered and interpreted in various ways. The Septuagint and Vulgate render them: 'from the morning watch until night.' Others read: 'from those who keep the morning watch to those who keep the evening watch.' Still others: 'more than the watchmen in the morning, more than the watchmen in the morning.'

The words are also expounded differently. Augustine would have the phrase signify placing our hopes in the morning of Christ's resurrection and continuing in them until the night of our own death.

Jerome, rendering the words 'from the morning watch to the morning watch,' expounds them as continuing our hopes and expectations from the morning we are called into the Lord's vineyard to the morning when we receive our reward — much the same in sense as the former. Chrysostom likewise interprets it as referring to our whole life.

It cannot be denied that these interpreters were led into these readings by the Septuagint and Vulgate translations, which both divided the words quite contrary to their natural connection — reading them as: 'My soul expected the Lord. From the morning watch to the night watch, let Israel trust in the Lord' — thus attaching these words to the following exhortation to others, when they are plainly part of the expression of the psalmist's own duty. The words are in fact a comparison and an allusion to watchmen, and may be taken in one of two senses.

The words are a comparison and an allusion to watchmen, and may be taken in one of two senses.

First, in a civil sense: those who keep the night watch look, long for, and expect the morning — when, released from their post, they can take the sleep they need and desire. This expresses a very earnest expectation, longing, and desire.

Second, in a sacred sense: as the Chaldee Paraphrase renders it, 'more than those who look for the morning watch, which they carefully observe in order to offer the morning sacrifice.' In this reading, the temple guards and watchmen look diligently for the appearance of morning so they may joyfully offer the morning sacrifice at the appointed hour — and in the same way, and with even greater diligence, my soul waits for Jehovah. So the soul of the psalmist waits for Jehovah with even more eagerness than the temple watchmen wait for the morning to offer their sacrifice.

You have now seen the reading of the words and how far their meaning opens itself through that consideration.

Let us next briefly consider the several parts of the text as they relate to one another. We have: first, the expression of the duty the psalmist was engaged in, which is earnest waiting for Jehovah. Second, the foundation and ground of that waiting and expectation, which is the Word of God — the word of promise. Third, the frame of his spirit in, and the manner of his performance of, this duty — expressed in the following ways.

First, in the very words he uses, as we have already explained.

Second, in the emphatic doubling — indeed tripling — of his expression: 'I wait for God; my soul waits for God; my soul for the Lord.'

Third, in the comparison he draws between his performance of this duty and that of watchmen who keep their bodily watch with the greatest care and diligence: 'more than those who watch for the morning.'

So we have: first, the duty performed — earnest waiting and expectation. Second, the object of his waiting — Jehovah Himself. Third, his support in that duty — the word of promise. Fourth, the manner of his performance of it. First, with earnestness and diligence. Second, with perseverance.

Let us now consider the words as they describe the frame and working of a soul entangled in sin.

Having been lifted out of his depths by the discovery of forgiveness in God, as was explained before, and yet not immediately made a partaker of that forgiveness in the sense of a comforting experience of it, he gathers his soul back from wandering away from God and supports it from sinking under his present condition.

It is Jehovah alone, with whom is forgiveness, who can relieve me and do me good, he says. His favor, His loving-kindness, and what flows from them — this is what I need. On Him therefore I attend with all care; on Him I wait. My soul is filled with expectation from Him. Surely He will come to me; He will come and refresh me. Though He seems still to be far off and to leave me in these depths, yet I have His word of promise to support and sustain my soul — on that I will lean until I obtain the enjoyment of Him, and of His loving-kindness which is better than life.

This is the frame of a soul entangled in sin, who has truly discovered forgiveness in God by faith, but has not yet been made a partaker of a comforting and refreshing sense of it. We may represent it in the following observations. Observation 1: The first proper fruit of faith's discovery of forgiveness in God for a sin-distressed soul is patient waiting and expectation. Observation 2: The proper object of a sin-distressed soul's waiting and expectation is God Himself as reconciled in Christ: 'I have waited for Jehovah.' Observation 3: The Word of promise is the soul's great support in waiting for God: 'In Your word I hope.' Observation 4: Sin-distressed souls wait for God with earnest intention of mind, diligence, and expectation — as shown by the repetition of the expression. Observation 5: Continuance in waiting until God appears to the soul is both necessary and prevailing — necessary because without it we cannot attain what we seek, and prevailing because in this way we will never ultimately fail. Observation 6: The stability found in waiting, even where there is no present sense of forgiveness, gives the soul much quiet rest and comfort. This observation arises from the effect these verses have on those that follow: having come this far, the psalmist can now look around and begin to address others, encouraging them to wait for grace and mercy.

And so, though the soul has not yet reached the haven of consolation where it longs to be, it has cast out an anchor that gives it stability and security. Though still tossed, it is secured from shipwreck — more sick than in danger. A waiting condition is a condition of safety.

Hence the psalmist now turns to others. On the basis of the discovery he has made of forgiveness in God, and the stability and comfort he has found in waiting on Him, he calls and encourages others to the same duty — in verses 7-8.

I will pass through the observations laid down briefly, still with reference to the state and condition of the soul represented in the psalm. Many things that might rightly be developed in applying these truths have already been covered in our earlier general rules. We must therefore sometimes refer back to those, since they should not be repeated here. For this reason I will move through what follows as briefly as possible — yet without omitting any directions offered here for the guidance of the soul whose condition and working of faith are here described. The first proposition, then, is this.

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

This the psalmist openly and directly engages in, expressing it as both his duty and his practice. He does it with such emphasis, as was shown in the explanation of the words, that I do not know of any duty so forcefully commended and vividly presented to us anywhere else in Scripture.

To understand this rightly, you must call to mind what was said about the state of the soul under consideration — its depths, entanglements, and sense of sin, with its application to God about these things. Remember also what was taught about the nature of forgiveness and the revelation of it made to the faith of believers, and that this revelation may come to a soul that has no refreshing sense of its own interest in forgiveness. It knows not that its own sins are forgiven, though it believes there is forgiveness with God. The principal duty incumbent on such a soul is what is stated in the proposition: patient waiting and expectation.

Two things must be addressed in reference to this: first, the nature of the duty itself must be explained; and second, its necessity and usefulness must be demonstrated.

As for the nature of this duty, something has already been suggested by our explanation of the words the psalmist uses to express it. But we should observe that these duties, as required of us, do not consist in any single act of the soul. Rather, they involve the whole spiritual posture and conduct of the soul in relation to the goal it is pursuing. This waiting, as it is commended to us here and elsewhere — and as it encompasses the specific duties of the soul in the condition being described — includes three things: (1) Quietness, as opposed to haste and inner turmoil. (2) Diligence, as opposed to spiritual laziness, despondency, and neglect of the means God has provided. (3) Expectation, as opposed to despair, distrust, and the other direct workings of unbelief.

1. Quietness. This waiting is sometimes expressed as silence. To wait is to be silent: "It is good that one should hope and wait quietly for the salvation of the Lord" (Lamentations 3:26). The same word is sometimes translated as "rest," as in Psalm 37:7: "Rest in the Lord" — be silent before Him. Here it is joined with hoping or waiting as something that belongs to its very nature, and the same appears in various other passages. God calls souls to this in a special way during times of difficulty and distress. "In quietness and confidence shall be your strength" (Isaiah 30:15). And the fruit of God's righteousness through Christ is said to be "quietness and assurance forever" (Isaiah 32:17). First quietness, then assurance. Now this silence and quietness that accompanies waiting — and is in fact an essential part of it — is opposed first to haste. Haste is the soul's improper lifting up of itself. It comes from weariness with its present condition, pressing toward an end of its troubles in a way not directed by the Spirit of God. When God calls His people to waiting, He describes the opposite of this duty as "the lifting up of the soul" (Habakkuk 2:3-4): "Though the vision tarries, wait for it. Behold, the soul which is lifted up is not upright in him, but the just shall live by faith." God has given the soul a vision of peace through the discovery of the forgiveness that is with Him, but He wants us to wait for an actual experience of it that brings rest and comfort. The one who refuses to do this — who lifts up his soul, pressing ahead beyond the rule and method of the Spirit of God in this matter — does not have an upright heart, and will never know what it is to live by faith. This ruins and disappoints many a soul in its pursuit of forgiveness. The prophet, speaking of this matter, tells us that "he who believes will not make haste" (Isaiah 28:16). The apostle uses these words twice (Romans 9:33; Romans 10:11), rendering them in both places as: "Whoever believes on Him will not be put to shame." This is because haste turns people away from believing, disappoints their hopes, and leaves them in shame and confusion. People who feel the guilt of sin, having had some glimpse of the rest, ease, and peace their souls could find through forgiveness, are prone to grab at it eagerly and make false, unsound, premature applications of it to themselves. They cannot bear the yoke the Lord has placed on them. They grow impatient under it and cry out like Rachel: "Give me children, or I die" (Genesis 30:1). They want it any way they can get it. Now, just as the soul's first duty is to give itself to waiting, so the first step into waiting consists in this silence and quietness of heart and spirit. This is the soul's effort to keep itself humble, content with God's sovereign will regarding its condition, and refusing every path to rest and peace except those to which it is guided by the Word and Spirit.

2. Quietness is also opposed to tumultuous, anxious thoughts and distressing inner unrest. The soul is silent: "I was mute, I did not open my mouth, because You did it" (Psalm 39:9). David doubles the expression, showing how hard he worked to quiet and still his soul under God's will. In the condition we are describing, the soul is prone to many tumultuous thoughts — a flood of perplexing thoughts that serve no useful purpose. How they are to be guarded against and rejected was explained earlier in our general rules. This quietness in waiting will prevent them. And this is the first element of the duty we have described.

Second, diligence — as opposed to spiritual laziness — is also included in waiting. Diligence is the active engagement of the mind in the regular use of means for pursuing a given goal. The goal the soul is aiming at is a comforting, refreshing share in the forgiveness that is with God. To reach this goal, God has established and blessed various means. Neglecting them through carelessness or laziness will certainly prevent the soul from reaching that goal. This is obviously true in natural things. The one who does not sow should not expect to reap. The one who does not clothe himself will not be warm. And the one who neglects the means of health will not enjoy it. People understand this when it comes to their outward affairs. Though they rightly acknowledge their dependence on God's blessing, they do not expect to prosper without being industrious in their work. The same is true in spiritual things. God has appointed one thing as the means of obtaining another. He blesses us through the use of these means, and His glory arises from them because they are His own appointments. And this diligence is entirely about practice — the regular use of means. A person is called diligent in business when they have a diligent hand. Though it is a quality of the mind, it relates entirely to practice and action. David expresses this diligence in his waiting in Psalm 40:1. The Hebrew literally reads "waiting, I have waited" — meaning diligently, earnestly, through the use of means. He also describes this duty with a vivid comparison in Psalm 123:2: "As the eyes of servants look to the hand of their masters, and as the eyes of a maid to the hand of her mistress, so our eyes look to the Lord our God, until He has mercy on us." Servants who wait on their masters and watch their hands are looking for some indication of their master's wishes, so they can attend to them immediately. So, he says, we wait for mercy — not in lazy neglect of duties, but in constant readiness to obey God's will in all His commands. We see an example of this in the bride when she was in the same condition we have been describing (Song of Solomon 3:1-2). She lacked the presence of her beloved, which amounts to the same state we are considering — for where the presence of Christ is absent, there can be no sense of forgiveness. At first she seeks him on her bed: "By night on my bed I sought the one my soul loves; I sought him but did not find him." She seems to have gone no further than desires at this point, since she was still in bed. And the result was that she did not find him. But did she settle for that and lie still, waiting for him to come to her? No. She says she will rise and go through the city, through the streets and the broad ways, to seek the one her soul loves. She was determined to use every available means to find the one she was missing. In the city, the streets, and the fields, she would search for him. And the blessed result is reported in verse 4. She found him, held him, and would not let him go. This, then, belongs to the soul's waiting. Diligence in using the means by which God ordinarily communicates a sense of pardon and forgiveness is a principal part of it. What are these means? They are well known: prayer, meditation, reading and hearing the Word, and the administration of the sacraments. All of them are appointed for this purpose. All of them are channels through which love and grace are communicated to the soul. So do not be discouraged or lazy. Rise up and be active. Attend diligently to the word of grace. Be fervent in prayer. Be faithful in using all the ordinances of the church. In one or another of them, at one time or another, you will meet with the One your soul loves — and God through Him will speak peace to you.

Third: there is expectation in waiting, which stands in direct opposition to every working of unbelief in this matter and is the very life and soul of the duty under consideration. So the psalmist declares it in Psalm 62:5: 'My soul, wait in silence for God only, for my hope is from Him.' The soul will not and cannot wait on God in a right manner unless it has expectations from Him — unless, as James says, it looks to receive something from Him (James 1:7). The soul in this condition regards forgiveness not only as something it desires in itself, but chiefly as something God has promised. From that promise it expects. This is expressed in the fourth observation laid down earlier: sin-distressed souls wait for God with earnestness, intention of mind, and expectation. This arises from the emphasis of the repeated expression, but principally from the nature of the comparison the psalmist makes — likening his waiting to those who watch for the morning. Those who watch for the morning do not merely desire it or prepare for it — they expect it, knowing with certainty that it will come. Though darkness may be troublesome for a time and last longer than they would wish, they know the morning has its appointed hour of return and will not be delayed beyond it — so they watch for its appearance at every moment. So it is with the soul in this matter. David expresses it in Psalm 5:3: 'In the morning, O Lord, You will hear my voice; in the morning I will order my prayer to You and eagerly watch.' The word we translate 'order' and 'look up' is more precisely 'arrange things toward God, so as to be in readiness to wait on Him according to His appointments, and to look out.' Though our translation sometimes limits this to the posture in prayer, the word has a broader meaning. It means to look diligently ahead for what is coming toward us — to watch for the fulfillment of our expectation. This is a part of waiting for God; it is, as I said, the life of it. The prophet calls it standing on his watchtower and watching to see what God would speak to him (Habakkuk 2:3) — namely, in answer to the prayer he had raised in his distress. He is now waiting in expectation of an answer from God. And this is what poor, weak, trembling sinners are so earnestly encouraged to in Isaiah 35:3-4: 'Strengthen the weak hands, and make the feeble knees firm. Say to those with anxious hearts, "Take courage, fear not. Behold, your God will come."' Weakness and discouragement are effects of unbelief. God would have them removed by an expectation of His coming to the soul according to the promise. And this, I say, belongs to the waiting of the soul in the condition described. Such a person expects and hopes that God will in His own season manifest Himself and His love, giving the soul an experiential sense of a blessed interest in forgiveness. The fulfillment of God's purpose and promise is what the soul is continually watching for. It will not despair or give up, but stirs up and strengthens itself to full expectation that the desires of the soul will be satisfied in due time — as we find David doing in places too numerous to count.

This is the duty that is first and principally commended to the soul that is persuaded there is forgiveness with God but does not yet see its own interest in it: wait on, or wait for, the Lord. And when this duty is performed rightly, it has two qualities: patience and perseverance. By patience, people are kept to the length of God's time. By perseverance, they are sustained through the full length of their own duty.

And this is what was stated in the first observation drawn from the words: that continuance in waiting until God appears to the soul is necessary — because without it we cannot attain what we seek — and prevailing — because in this way we will never ultimately fail.

God is not to be limited, nor His times prescribed to Him. We know our way and the end of our journey, but our specific stations of rest we must wait to learn from His mouth, just as the people did in the wilderness. When David comes to deal with God in his great distress, he says to Him: 'But as for me, I trust in You, O Lord, I say, "You are my God." My times are in Your hand' (Psalm 31:14-15). His times of trouble and of peace, of darkness and of light, he acknowledged to be in God's hand and at His disposal — so that his duty was to wait for God's time and season for his portion in them.

During this state the soul meets many obstacles, difficulties, and perplexities — especially if its darkness lasts a long time, as with some it continues for many years, and with some for all their lives. Their hope being so long deferred makes their hearts sick and their spirits often faint. And this fainting is a failure in waiting, a lack of perseverance and continuance that defeats its purpose. So David says in Psalm 27:13: 'I would have despaired unless I had believed that I would see the goodness of the Lord in the land of the living.' Had I not been sustained by faith, I would have given up. And what form did that giving up take? What was the fainting that would have overtaken him without the faith he mentions? It was an abandonment of waiting on God — as his own exhortation to himself and others shows in verse 14: 'Wait for the Lord; be strong and let your heart take courage; yes, wait for the Lord.' Wait with courage and resolve, so that you do not faint. The apostle also places the blessed outcome of faith and obedience on the avoidance of this failure: 'We will reap if we do not grow weary' (Galatians 6:9). Hence we have both encouragements against fainting and promises that in the way of God we will not be overtaken by it. 'Consider Him who has endured,' says the apostle, 'the Captain of your salvation, so that you will not grow weary and lose heart' (Hebrews 12:3). Nothing else will cause you to fall short of the goal. 'Those who wait for the Lord' — that is, in the use of the means He has appointed — 'will gain new strength' and will not faint (Isaiah 40:31).

This perseverance in waiting, then, is to accompany the duty on account of both things stated in the proposition: it is absolutely necessary for the soul's own sake, and it is assuredly prevailing in the end — it will not fail.

First: it is necessary. Those who watch for the morning — to whose frame and conduct the soul's waiting for God is compared — do not give up until the light appears. If they grow weary and faint, and so cease watching, all their previous effort is lost and they lie down disappointed. So it will be with the soul that abandons its watch and fails in its waiting. If, on account of some new eruption of lust or corruption; or the return of old temptations or the assault of new ones; or a renewed and sharp sense of guilt; or the weariness of working and laboring so long in the dark — if the soul begins to say within itself, 'I have looked for light and found only darkness; for peace and found only trouble; the summer is past, the harvest is over, and I have found no relief; I have had access to such blessed means and still have found no rest' — and on that account gives up its waiting in the course previously prescribed, it will at last utterly fail and fall short of the grace it was reaching for. 'You have held fast and have not grown weary' is what brings the reward (Revelation 2:3).

Second: perseverance in waiting is assuredly prevailing — and this makes it a necessary part of the duty itself. If we continue to wait for the vision of peace, it will come; it will not delay, but will answer our expectation. No soul ever failed that persevered in this duty to the end. The joys of heaven may sometimes come before consolation in this life — God sometimes gives the full harvest without sending the firstfruits beforehand. But spiritual and eternal peace and rest are the infallible outcome of enduring waiting on God.

This is the duty the psalmist declares himself to be engaged in, on the encouraging discovery that was made to him of forgiveness in God. 'There is forgiveness with You, that You may be feared; I wait for the Lord, my soul waits, and in His word I hope.' And this is what is required of us in a like condition. This is the great direction given to us in the example and practice of the psalmist, concerning our duty and conduct in the condition described. This was the way by which he rose out of his depths and escaped his entanglements. If any of us are in this state, let them take direction from this.

First: encourage your souls to wait on God. When new fears arise, when old discouragements continue, say to your souls: still wait on God. 'Why are you in despair, O my soul? And why have you become disturbed within me? Hope in God, for I shall yet praise Him, the help of my countenance and my God' (Psalm 43:5) — as the psalmist does in a similar situation. So he says elsewhere: wait on God; and take courage; shake off laziness; rouse yourselves from your despondencies; do not let fears prevail. This is the only way to prevail, and it will assuredly succeed. Oppose this resolution to every discouragement, and it will give new life to faith and hope. Say: 'My flesh fails and my heart fails, but God is the strength of my heart and my portion forever' (Psalm 73:26). Though your troubled thoughts have worn down even the outward person — as they do in many — so that the flesh fails; and though you have no refreshing evidence from within yourself or from your own experience, so that the heart fails; yet resolve to look to God. There is strength in Him, and satisfaction in Him, for the whole person. He is a rock and a portion; this resolution will strengthen things that would otherwise be ready to die. It will keep life in your course and stir you to plead with God in an acceptable season when He will be found. Job raised his condition to the possibility that God might slay him — that is, add one blow of rebuke upon another until Job was consumed and taken out of this world in darkness and sorrow. And yet Job resolved to trust, to hope, to wait on Him, knowing he would not utterly fail by doing so. The church expresses this frame so admirably in Lamentations 3:17-26 that nothing can be added to it. 'My soul has been rejected from peace; I have forgotten happiness. So I say, "My strength has perished, and so has my hope from the Lord." Remember my affliction and my wandering, the wormwood and bitterness. Surely my soul remembers and is bowed down within me. This I recall to mind, therefore I have hope: The Lord's lovingkindnesses indeed never cease, for His compassions never fail. They are new every morning; great is Your faithfulness. "The Lord is my portion," says my soul, "Therefore I have hope in Him." The Lord is good to those who wait for Him, to the person who seeks Him. It is good that he waits silently for the salvation of the Lord.' We have here both the condition and the duty, with the method of the soul's working in reference to both of them, fully expressed. The condition is sad and bitter; the soul is in depths far from peace and rest (verse 17). In that state it is ready to give up entirely and count all as lost — both present strength and future hope (verse 18). This makes its condition full of sorrow and bitterness, and its own thoughts become like wormwood and gall (verses 19-20). But does it lie down under all this? Does it give up and stop? No — it says: 'I call to mind that there is forgiveness with God, grace and mercy and goodness for the relief of distressed souls, for people in my condition' (verses 21-23). And the conclusion from that is this: since all help is to be looked for and all relief expected from Him alone, it is good to quietly wait and hope for the salvation of God. The psalmist stirs himself to this as the best and most blessed course for his deliverance.

Second: remember that diligent use of the means for the end aimed at is a necessary accompaniment to, and ingredient of, waiting on God. Take this direction into account as well. Do not expect to be freed from your entanglements through restless, spiritless wishing that things were otherwise — means must be used in order to obtain relief. What those means are, is well known to all: mortification of sin, prayer, meditation, faithful attendance on all the gospel ordinances, general conversation about spiritual things, and — in particular — seeking counsel about your own state and condition from those who have received the gift of a learned tongue and are able to speak a timely word to the weary. All of these require diligence and perseverance — otherwise people will wish for deliverance from their entanglements in vain.

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

We have seen what duty is intended in the proposition. We now consider its reason — why this is the first, great, and principal duty of souls who, in their depths, have had it revealed to them that there is forgiveness with God. The reason is expressed in our second observation: the proper object of a sin-distressed soul's waiting and expectation is God Himself as revealed in Christ.

'I have waited for Jehovah,' says the psalmist. It is not this or that mercy or grace, this or that help or relief — it is Jehovah Himself that he waits for.

Two things must be addressed here: first, in what sense God Himself is the object of the soul's waiting; and second, how it follows from this that waiting is so necessary a duty.

First: it is the Lord Himself, Jehovah Himself, that the soul waits for. It is not grace, mercy, or relief in the abstract, but the God of all grace and help who is the full and adequate object of the soul's waiting and expectation. He is considered not in His absolute nature, but as He is the One with whom is forgiveness — as has been declared at length. He is waited on as He is revealed in and through Jesus Christ; as in Christ He has found a ransom and accepted the atonement for sinners in His blood; as He is the God of the covenant. In this sense He Himself is the object of our waiting.

And this is so because all troubles, depths, and entanglements arise from two things: first, the absence of God from the soul, and second, His displeasure.

The absence of God from the soul — His departure, withdrawal, or hiding Himself from it — is what principally casts the soul into its depths. 'Woe to them when I depart from them,' says the Lord (Hosea 9:12). And this woe and sorrow attend not only a total and universal departure of God from a person, but also a partial or gradual one — in some respects, in some seasons. When God withdraws His enlightening, refreshing, and comforting presence — whenever He no longer communicates Himself to a soul by the means He formerly used — then woe to that soul; sorrows come upon it and it falls into depths and entanglements. This condition calls for waiting. If God has withdrawn, if He hides Himself, what does the soul have to do but wait for His return? So says the prophet in Isaiah 8:17: 'And I will wait for the Lord who is hiding His face from the house of Jacob; I will even look eagerly for Him.' If God hides Himself, this is the natural and proper duty of the soul — to wait and look for Him. No other course of relief is available. What that waiting consists of and involves has been declared. Patient seeking of God in the ways of His appointment is included in it. The prophet expresses this with the word 'I will look eagerly for Him' — the same root as the word in the psalm — and it means to look earnestly for Him with expectation of His return.

Second: a sense of God's displeasure is another cause of these depths and troubles, and of the soul's continued experience of them — even after it has made the blessed discovery by faith that there is forgiveness with Him. This has been so thoroughly demonstrated throughout the entire preceding discussion that it need not be pressed again. Everything has to do with sin, and the reason trouble arises from sin is God's displeasure against it. What then is the natural posture and frame of the soul toward a displeased God? Should it contend with Him? Should it harden itself against Him? Should it despise His wrath and anger and treat His warnings lightly? Or should it hide from Him and seek to avoid the effects of His displeasure? Who does not know how ruinous such courses would be, and how many are destroyed by them every day? Patient waiting on God is the soul's only resource in this regard as well.

Second: this duty in the situation described is necessary because of the greatness and sovereignty of the One with whom we have to do. 'My soul waits for Jehovah.' Waiting is a duty that depends on the distance between the persons involved — the one who waits and the one who is waited on. So the psalmist informs us in Psalm 123:2: it is an action like that of servants and handmaids toward their masters and rulers. And the greater this distance, the more pressing are the reasons for this duty on every occasion. Because we are practically reluctant to perform this duty rightly, or quickly grow weary of it despite being fully convinced of its necessity, I will dwell a little on considerations of God and ourselves that may not only demonstrate the necessity of this duty but also satisfy us of its reasonableness — so that by the first we may be led into it, and by the second we may be kept in it.

Two things may be considered with this purpose in mind — in Jehovah, whom we are to wait for. First, His being and the absolute and essential properties of His nature. Second, those attributes of His nature that relate to His dealings with us. Both are suited to work in us the affections and frame of spirit that fit the duty being pressed.

Considerations of God that make waiting on Him both reasonable and necessary. His glorious being.

First: let us consider the infinite, glorious being of Jehovah, with His absolute, unique, essential excellencies — and then consider whether it does not become us in every condition, and especially in this one, to wait for Him. This is the very course God Himself took with Job to bring him back from his complaints and discontent to quietness and waiting. He set before Job His own glorious greatness as manifested in the works of His power, so that Job — convicted of his own ignorance, weakness, and infinite distance in all things from God — might humble his soul into the most submissive dependence on Him and waiting for Him. And this Job did accordingly in chapter 42:6: 'I abhor myself, and I repent in dust and ashes.' His soul was now willing to be at God's disposal, and in that he found immediate rest and a swift healing of his condition. It is the high and lofty One who inhabits eternity, whose name is Holy (Isaiah 57:15), with whom we now have to do. He sits above the circle of the earth, and its inhabitants are like grasshoppers before Him; the nations are like a drop from a bucket and are regarded as a speck of dust on the scales; He lifts up the islands like fine dust. All the nations before Him are as nothing; they are regarded by Him as less than nothing and meaningless (Isaiah 40:15, 17, 22). To what end does the Lord set forth and declare His glorious greatness and power? So that all might be brought to trust in Him and wait for Him, as is explained at length in the close of that chapter. For shall grasshoppers, a drop from a bucket, dust on the scales, things less than nothing, complain against or grow weary of the will of the immense, glorious, and lofty One? He who lifts up all the islands as fine dust may surely, if He pleases, crush, cast aside, and forsake one island, one city within that island, one person within that city — and we before Him are but single persons. Serious thoughts of this infinite and all-glorious being will either quiet our souls or overwhelm them. All our weariness of His dealings with us arises from secret imaginings that He is like us — someone who ought to do nothing but what seems good in our own eyes. But if we cannot comprehend His being, we cannot make rules to judge His ways and proceedings. And how small a portion do we know of God? Even our nearest approaches in reason and imagination leave us still at an infinite distance from Him. What we say of His greatness, we do not fully understand — we only express our respect for what we believe, admire, and adore, but cannot comprehend. All our thoughts fall as short of His excellent greatness as our natures fall short of His — that is, infinitely short. Behold the universe, the glorious structure of heaven and earth — how little do we know of its beauty, order, and arrangement, and yet it was all produced by the word of His mouth. With the same ease, He can when He pleases reduce it again to the nothing from which it came. And what are we, poor creatures of the earth — an insignificant and little-known part of the lower order of the works of His hands, few in number, fading in condition, and unnoticed by the rest of His creatures — that we should seek to remove ourselves from under any of His dealings with us, or grow weary of waiting for His pleasure? He presses this on us in Psalm 46:10: 'Cease striving and know that I am God.' Let there be no more complaints, no more disputes. Continue waiting in silence and patience. Consider who I am. Be still, and know that I am God.

To help us further in this consideration, let us also fix our minds briefly on some of the glorious, essential, and unique properties of His nature, one by one.

First: His eternity. Moses presents this to lead the hearts of believers to submission, trust, and waiting: 'From everlasting to everlasting, You are God' (Psalm 90:2). He is One whose being and existence is not in time but in eternity itself. So also Habakkuk in chapter 1:12: 'Are You not from everlasting, O Lord, my God, my Holy One?' And from this he draws his conclusion against making haste in any condition — that one must tarry and wait for God. David also engages this consideration in Psalm 102:27. How inconceivable is this glorious divine attribute to the thoughts and minds of human beings? How weak are the words by which we attempt to express it? One philosopher says it is a 'standing now'; another calls it 'perpetual duration.' The one who says the most only indicates what he knows it is not. We are creatures of yesterday — we change every moment and leave our place tomorrow. God is always the same; He was so before the world existed, from eternity. And having said that, I confess I do not fully know what I have said — I have only indicated what I adore. The entire duration of the world from beginning to end takes up no space in God's eternity. However long it has lasted or may yet continue, it will amount to so many thousands of years — so much time; but time has no place in eternity. And as for us who in this matter have to do with God — what is our span compared to that of the world? A moment, as it were, in comparison to the whole. When human lives were prolonged in ancient times beyond the length of empires and kingdoms that exist today, this is how it was summed up: 'So-and-so lived this many years, and then he died' (Genesis 5). And what are we, poor creatures whose lives are measured in inches in comparison to that span? What are we before the eternal God — who subsists always and unchangeably in His own infinite being? A genuine consideration of this will subdue the soul into a condition of dependence on Him and waiting for Him.

Second: the immensity of God's essence and His omnipresence call for the same consideration. 'Do I not fill the heavens and the earth?' says the Lord (Jeremiah 23:24). The heavens — even the highest heavens, the most comprehensive created being — cannot contain Him, as Solomon declares (1 Kings 8:27). In His infinitely glorious being He is present with and not distant from all places, things, times, and all the works of His hands — and He subsists no less gloriously where they are not. God is present where heaven and earth are not, no less than where they are; and where they are not, He is Himself. Where there is no place, no space — real or imagined — God is; for place and imagination have nothing to do with immensity. He is present everywhere in creation: where I am writing, where you are reading. He is present with you, not distant from you. The common assumption of most people is that God in His essence is only in heaven — if indeed they think He is even there, given how they live and act as if there were neither God nor devil but themselves. From such assumptions, thoughts readily arise and effectively take hold — such as those expressed in Job 22:13-14: 'How does God know? Can He judge through the thick darkness? Thick clouds are a hiding place for Him so that He cannot see, and He walks on the vault of heaven.' Notions of God's distance from people harden them in their ways. But the reality is entirely otherwise: God is everywhere, and a person may on every occasion say with Jacob, 'Surely the Lord is in this place, and I did not know it' (Genesis 28:16). Let the soul called to wait on God exercise itself with thoughts of this immensity of His nature and being. We can never comprehend it fully — but the consideration of it will produce such awe of His greatness in our hearts that we will learn to tremble before Him and be willing to wait for Him in all things.

Third: thoughts of the holiness of God — His infinite self-purity as the eternal and immense One — are especially useful for the same purpose. This is what Eliphaz declares he received in a vision, in his reply to Job's complaint and impatience (Job 4:12-19). After describing his vision and the manner of it, he declares this to be the revelation that came to him by voice: 'Can man be just before God? Can a man be pure before his Maker? He puts no trust in His servants; and against His angels He charges error. How much more those who 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 measure up to God's infinite holiness even in their most perfect condition, is it fitting for creatures of the earth to suppose that anything He does is not absolutely holy and right, and therefore best for them? This is the fiery property of God's nature, from which He is called a consuming fire and everlasting burnings. And the law, on which He had stamped some representation of it, is called a fiery law — because it consumes and burns up whatever is perverse and evil. Hence the prophet who had a vision of God's glory, and heard the seraphim proclaiming His holiness, cried out: 'Woe is me, for I am ruined! Because I am a man of unclean lips, and I live among a people of unclean lips; for my eyes have seen the King, the Lord of hosts' (Isaiah 6:5). He thought it impossible that he could bear such a near approach of the holiness of God. And it is with this reminder of God's holiness that Joshua silenced the people with the terror of the Lord (Joshua 24:19). Let souls then who are under trouble and perplexity of any kind, exercise their thoughts about this infinite purity and fiery holiness of God. They will quickly find it their wisdom to become like weaned children before Him, content with whatever He directs them to — which is to wait for Him. This fiery holiness streams from His throne (Daniel 7:10) and would instantly consume the entire creation — now under the curse and under sin — were it not for the interposing of Jesus Christ.

Fourth: His glorious majesty as Ruler of all the world. Majesty relates to government, and it calls us to such an awe of God as makes waiting for Him both fitting and necessary. God's throne is said to be in heaven, and it is there that the glorious beams of His terrible majesty shine forth most fully. But He has also given some representation of it on earth, that we might learn to fear before Him. Such was the appearance of His glory in the giving of the law — the law by which He will judge the world and condemn all who break it and do not find an acquittal in the blood of Jesus Christ. See the description of it in Exodus 19:16-18. So terrifying was the sight that even Moses said, 'I am full of fear and trembling' (Hebrews 12:21). And the effect on all the people is described in Exodus 20:18-19: they were not able to bear it, even though they had good assurance that it was for their benefit and advantage that He drew so near and manifested His glory to them. Are we dissatisfied with our condition? Cannot we wait under His present dealings? Let us think what it would mean to approach His presence or stand before His glorious majesty. Will not the dread of His excellence fall on us? Will not His terror make us afraid? Shall we not conclude that His way is best and His time is best, and that our duty is to be silent before Him? Similar manifestations of His glory as the great judge on His throne were given to several of the prophets: to Isaiah (Isaiah 6:1-4), to Ezekiel (Ezekiel 1), to Daniel (Daniel 7:9-10), and to John (Revelation 1). Read those passages attentively and learn to tremble before Him. These are not things foreign to us. This God is our God. The same throne of His greatness and majesty is still established in heaven. Let us therefore, in all the impatience and agitation our spirits are prone to in any condition, present ourselves before this throne of God and consider what would be best for us to say or do — what frame of heart and spirit becomes us, and what would be safest for us. All this glory surrounds us every moment, though we do not perceive it. And it will be but a few days before all the veils and shadows around us are taken away. Then all this glory will appear to us — either to endless blessedness or to everlasting woe. Let us therefore know that nothing in our dealings with God becomes us better than silently waiting for Him, and for what He will speak to us in our depths and distresses.

Fifth: it is good to consider the instances God has 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 small patches of earth, and we do not even know a small portion of the beauty of that little portion of ground given to us as our dwelling here below. But what is that compared to the whole habitable world and its fullness? And what an astonishing thing is the greatness of the earth, with the wide and vast sea, and all the kinds of creatures that fill it? The least of these has a beauty, a glory, an excellence that the utmost of our investigation ends in wonder at. And all this is only the earth — the lower and less exalted part of the world. What shall we say of the heavens above us, and all the creatures of light that have their dwelling in them? Who can conceive the beauty, order, purpose, and movement of them? The contemplation of this caused the psalmist to cry out, 'O Lord, our Lord, how majestic is Your name in all the earth!' (Psalm 8:1). And what is the source, origin, and cause of all these things? Are they not all the effect of the word of the power of this glorious God? And does He not by them and through them call us to a reverence of His greatness? The same may be said of His mighty and extraordinary works of providence in ruling the world. Is He not the One who brought the flood of old upon the world of ungodly people? Is He not the One who consumed Sodom and Gomorrah with fire from heaven, setting them forth as examples for those who would afterward live ungodly (Jude 7)? Is He not the One who struck Egypt with His plagues and drowned Pharaoh with his army in the Red Sea? Is He not the One of whom one servant struck down 185,000 in Sennacherib's army in a single night — who opened the earth to swallow Dathan and Abiram, who sent 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 reason I have dwelt on these things is to demonstrate the reasonableness of the duty we are pressing — 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 genuine consideration of these things will powerfully incline our minds toward it.

Second: this waiting for God extends to the whole of the condition expressed in the psalm, which includes not only spiritual depths about sin — which we have treated at length — but also providential depths, depths of trouble and affliction that we may encounter through God's holy and wise providence. Patient and silent waiting is our duty in these as well. Two considerations will assist us in this duty with respect to such depths of trouble or affliction. The first is the consideration of those properties of God that He exercises in a particular way in all His dealings with us, and which in all our troubles we are chiefly to regard. The second is the consideration of ourselves — what we are, and what we have deserved.

Let us begin with the first. There are four things in God's dealings and dispensations toward us that we should consider in this matter, all suited to work in us the end we are aiming at. The first is His sovereignty. This He declares; this we are to acknowledge and submit to in all the great and heavy dispensations of His providence and in all His dealings with our souls. May He not do what He will with what is His own? Who shall say to Him, 'What are You doing?' — and if any do, what will give them any standing in doing so? He made this entire world from nothing and could have made another, or more, or all things entirely different from what they are. Nothing would subsist a single moment without His almighty support. Nothing would continue in its place, course, or purpose without His effectual influence and care. If anything could be, live, or act a moment without Him, we might take the liberty to dispute His disposal of it and press for the quick fulfillment of our desires. But from the angels in heaven to the worms of the earth and the grass of the field, all things depend on Him and His power continually. Why is one part of creation an angel, another a worm, this a man, that a beast — is it from their own choice, design, or contrivance, from their own wisdom? Or is it entirely from the sovereign pleasure and will of God? And what a madness it is to complain against what He does, seeing that all things are as He makes them and orders them, and could not be otherwise. Even the one who complains has his very being and existence from His mere pleasure. This sovereignty of God Elihu presses in his dealings with Job (Job 33:8-13). He perceived that Job had been arguing against God's severe dealings with him, that he was not humbling himself under God's mighty hand by which he was being disciplined, and was not waiting for Him in a right manner. And what does he set before Job to bring him to his duty? What does he reply to Job's arguments and complaints? 'In this you are not right,' he says in verse 12. 'I will answer you: God is greater than man' (verse 13). 'Why do you contend with Him? For He does not give an account of all His actions.' Even allowing that Job was just and innocent in other respects, and was not guilty of what his friends accused him of, yet in this he was wrong: it is neither just nor right for any person to complain about or speak against any of God's dealings. One may object: 'But these dealings of God are very grievous, very dreadful — perhaps such as He has seldom exercised toward anyone from the foundation of the world. To be utterly destroyed and consumed in a day in all relationships and possessions, when no such thing was looked for or guarded against; to have a sense of sin revived on the conscience after pardon has been obtained — as it is with me.' It makes no difference, says Elihu. If you complain, you are not just. And his reason? God is greater than man — infinitely so, in power and sovereign glory. He is so absolutely greater that He gives no account of any of His actions. And what folly, what injustice it is to complain against His proceedings. Consider His absolute dominion over the works of His hands, over yourself and all you have; His infinite distance from you and His greatness above you — and then see whether it is just to complain against what He does. He pursues the same consideration in Job 34:18-19: 'Can He who says to a king, "You are worthless," and to nobles, "You are wicked" — who shows no partiality to princes nor regards the rich above the poor, for they are all the work of His hands — can He be questioned?' Verse 29: 'When He keeps quiet, who then can condemn? And when He hides His face, who then can behold Him — whether it is against a nation or against a man alone?' It is the same regardless: whatever God does and toward whomever — many or few, a whole nation or city, or a single person; whether 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 to Him. And this man alone, as God afterward declares, used the right and proper reasoning to bring Job away from his complaining and bring his spirit to rest, peace, and patient waiting for God. His other friends unjustly accused Job of hypocrisy and of deserving these particular judgments above other men. Job, knowing his own integrity, was only provoked and hardened by their arguments and was stirred up to plead his own innocence and uprightness. But Elihu, granting Job's claim of integrity, directed him instead to the consideration of God's greatness and sovereignty — against which there is no rising up. And this is what God Himself afterward calls Job to.

Deep and serious thoughts of God's sovereignty and absolute dominion over all the works of His hands are an effective means of working the soul into this duty. Yes, this is what we must bring our souls to. Let us consider with whom we have to do. Are not we and all our concerns in His hands as clay in the hand of the potter? May He not do what He will with what is His own? Can we call Him to account? Is not what He does good and holy because He does it? Do any complaining thoughts against the works of God arise in our hearts? Are any objections 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 reshape our whole soul into a better frame.

And this sovereignty extends to the manner, times, and seasons of all things whatsoever. In outward affairs: if God will bring a dreadful judgment of fire on a people, a nation — why must it be London? If London, why so fierce, so raging, and so uncontrollable? Why the city and not the suburbs? Why my house and not my neighbor's? Why did some receive help and I none? All of these things are entirely to be referred to God's sovereign pleasure. There alone can the soul of man find rest and peace. It is the same in spiritual dealings.

So it was with Aaron: when his two elder sons suddenly died, Moses reminded him of God's sovereignty and holiness, and Aaron immediately held his peace — quietly humbling himself under God's mighty hand (Leviticus 10:3-4). And when David's affairs were thrown into the most extreme confusion by Absalom's rebellion, followed by a multitude of the whole nation, David released all other arguments and pleas and surrendered himself and all his concerns to the absolute pleasure of God (2 Samuel 15:25-26). And this is what we must bring our souls to in all our extremities, before we can find any rest or peace — or the slightest comforting persuasion that we may not yet fall under still greater severity in God's righteous indignation against us.

Second: the wisdom of God is also to be considered and submitted to. 'He is wise in heart, and who has defied Him without harm?' (Job 9:4). The prophet joins this with God's greatness and sovereignty in Isaiah 40:12-14. 'There is no searching of His understanding' (Isaiah 40:28). The apostle concludes all his reflections on the works of God with holy admiration of His knowledge and wisdom, from which His judgments become unsearchable and His ways past finding out (Romans 11:33-34). He sees and knows all things — in all their causes, effects, consequences, and circumstances, in their fullest reach and tendency, in their connections to one another and their suitableness to His own glory — and so He alone judges all things rightly. The wisest of men, as David says, walk in a shadow (Psalm 39:6). We see little and know little — and that only of a very few things, and imperfectly, and only as they appear at present, abstracted from their outcomes, results, ends, and relations to other things. If we would press further into wisdom about the works of God, we will be found to be like the young of a wild donkey (Job 11:12). What is good for us or for the church of God, what is evil — we do not know at all. But all things are open and naked to God. The day will come when we will have such a view of the works of God, seeing one thing set against another, that we will find goodness, beauty, and order in them all — that everything was done in number, weight, and measure; that nothing could have been otherwise without diminishing His glory and harming those who believe in Him. But for the present, all our wisdom consists in referring all things to Him. He who does all of this is infinitely wise. He knows what He does, why He does it, and what will be the end of everything. We are prone, perhaps, to think that in such seasons everything will come to ruin — for ourselves, for the church, or for 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 are at the door. But if a person inexperienced at sea were on a ship, he might conclude every time the vessel tilted to one side that they were all about to be wrecked. Yet if he is not childishly timid, when the captain assures him there is no danger and tells him to trust his skill and all will be well, that will give him quietness and peace. We are indeed in a storm; the whole earth seems to reel and stagger like a drunk man. But our souls may rest in the infinite skill and wisdom of the great Pilot of all creation, who steers all things according to the counsel of His will. 'How many are Your works, O Lord! In wisdom You have made them all' (Psalm 104:24). And in the same wisdom He orders and disposes them. 'All this comes from the Lord of hosts, who is wonderful in counsel and excellent in wisdom' (Isaiah 28:29). What is good, fitting, and useful for us, for those close to us, for the churches, for the city, for the land of our birth — He knows, and not one creature does. This infinite wisdom of God we are therefore to surrender and submit ourselves to. His hand in all His works is guided by infinite wisdom. In thoughts of this, in humbling ourselves under it, we will find rest and peace — and in all our troubles this will work us into a patient waiting for Him.

Third: the righteousness of God is also to be considered in this matter. This name in Scripture is used to denote many of God's excellencies, all reducible to the infinite rectitude of His nature. I have in mind here what may be called His governing righteousness — His righteousness in rule and government. Abraham appeals to this in Genesis 18:25: 'Far be it from You to do such a thing, to slay the righteous with the wicked, so that the righteous and the wicked are treated alike. Far be it from You! Shall not the Judge of all the earth deal justly?' And the apostle affirms it in Romans 3:5-6: 'Is God unjust who inflicts wrath? May it never be! Otherwise, how will God judge the world?' Our souls are to own this in all the works of God. They are all righteous. All that God does is just — His throne is established in judgment. However dreadful, grievous, or seemingly severe His acts may be, they are all righteous. It is true He sometimes rises to do strange and unusual acts — things He does not do often or ordinarily, things that fill the world with dread and amazement (Isaiah 28:21). He will answer His people in terrible things. But all will be in righteousness. To complain about what is righteous, to speak against it, is the highest unrighteousness possible. Faith, therefore, fixing the soul on the righteousness of God, is an effective means to humble it under His mighty hand. To help us here we may consider —

First: God does not judge as man judges. We judge by what our eyes see and our ears hear — by outward appearances and evidence. But God searches the heart. We judge based on what lies between one person and another. God judges primarily on the basis of what lies between Himself and that person. And what do we know or understand of these things? What is in a person's heart — what purposes, schemes, designs, corrupt affections, and sins they carry; what transactions have taken place between God and them; what warnings He has given them, what rebukes, what commitments they have made, what convictions they have had, what use they have been making of their lives, their wealth, their families? We know nothing of these things and so can make no judgment on God's dealings with them. But this we know: that He is righteous in all His ways and holy in all His works — even the most terrible of them. And when the secrets of all hearts are revealed, how glorious will appear His drowning of the old world, His burning of Sodom, His swallowing of Dathan and Abiram in the earth, His utter rejection of the Jews, and all His other acts of providence that seemed to be accompanied by severity. And so too will our own trials — inward and outward — appear in the end.

Second: God is the judge of all the world — of all ages, times, places, and persons — and He orders all things so that they tend to the good of the whole and His own glory in the universe. Our thoughts are bounded, and still more our observations and ability to measure things, within a very small compass. Every thing stands alone to us, so we see little of its beauty or order, and we do not know how it ought rightly to be arranged. A particular thing may appear deformed to us that, when seen under the eye of the One who sees all things at once — past, present, and future — together with all the joints and connections of wisdom and order by which things relate to one another, is in fact beautiful and glorious. For as nothing exists by itself, through itself, or for itself alone, so nothing stands in isolation. A line of mutual connection runs through the whole creation and every part of it, through all its changes and alterations from beginning to end, giving it its life, order, and beauty. Someone who can see only one part of a great statue or monument might think it a very misshapen thing, while the one who sees it all at once is assured of its due proportion, symmetry, and beauty. All things, all ages, all persons are thus seen all at once by God, and He orders them with regard to the whole, so that each may fill its proper place and play its part in the common movement of all things toward the same end.

Hence it is that in public judgments and calamities, God often allows the godly to be caught up together with the wicked — not on account of their own persons, but because they are parts of that body He will judge. Job expresses this somewhat harshly, but there is truth in his assertion in Job 9:22-23: 'It is all one; therefore I say, "He destroys the guiltless and the wicked." If the scourge kills suddenly, He mocks the despair of the innocent.' In public desolations, God often takes the good and the bad together; a sudden stroke involves them all. God does this for several reasons.

First: to manifest His own holiness — which is such that He can, without the slightest injustice or oppression, and even on account of their own provocations, take away the houses, possessions, estates, liberties, and lives of the best of His own saints. For how should any man — even the best of men — be just before God if God chose to contend with him? No man can answer Him one word in a thousand (Job 9:3). On this account, no one can open his mouth about God's judgments without the highest impiety.

Second: He does so that His own people may learn to know His terror and to rejoice before Him always with trembling. Job affirms that even in his prosperity he was not at ease, but continually trembled with thoughts of God's judgments. Much wretched carnal security would be ready to invade and take hold of believers' hearts if God always and consistently passed them by in the dispensations of His public judgments.

Third: it may become a stone of stumbling and offense to wicked people who are to be hardened in their sins and prepared for ruin. When they see that all things happen alike to all — that those who make a strict profession of the name and fear of God fare no better than themselves — they are encouraged to despise God's warnings and the strokes of His hand, and so rush on toward the destruction for which they are being prepared.

Fourth: God does it to declare to all the world that what He does here is not a final judgment and ultimate determination concerning things and persons. For who can see the wise man dying as the fool, the righteous and holy perishing in their outward circumstances as the ungodly and wicked do, without concluding that the righteous God, the judge of all, has appointed another day in which all things must be reviewed — and in which everyone will receive his final reward according to how his works are found to have been? And thus we are to humble ourselves before the righteousness that always accompanies God's hand.

Fifth: His goodness and grace are also to be considered in all the works of His mighty hands. As there is no unrighteousness in Him, so also all that He does is good and gracious. And whatever relief from the full weight of His wrath exists in any trouble, it is from pure goodness and grace. Your houses have been burned, but perhaps your goods were saved — is there no grace, no goodness in that? Or perhaps your substance was also consumed, but your person is still alive — and should a living man complain? But say what you will: this stroke is not hell, which you deserved long ago. Yes, it may even be a means of preventing you from going there. So it is accompanied with infinite goodness, patience, and mercy. And if the consideration of that will not quiet your heart, take care lest something worse befall you.

These and similar considerations of God are what we are to engage our minds with, to lead our hearts into acquiescence in His will, submission under His mighty hand, and patient waiting for the outcome.

2. Consider our lowly and humble condition, and the infinite distance between us and the One we are dealing with. When Abraham — the father of the faithful and friend of God — came to speak with God about His judgments, he did so with this acknowledgment of his own condition: that he was nothing but dust and ashes (Genesis 18:27). He was a poor, lowly creature whom God had chosen to form from the dust of the earth and who would in a few days be reduced to ashes again. There is nothing we forget more dangerously than what we truly are. "Man is a worm, and the son of man is a worm," says Bildad (Job 25:6). And Job himself says: "I have said to corruption, 'You are my father,' and to the worm, 'You are my mother and my sister'" (Job 17:14). His kinship and connection to them is the closest imaginable, and he is to be regarded no differently. There is nothing God despises more than a proud spirit that forgets the frailty and lowliness of our condition. "You said you are a god," He told the proud prince of Tyre, "but will you still say 'I am a god' in the hands of the one who kills you?" (Ezekiel 28:9). That severe rebuke God prepared for his pride. "You will be shown to be a man and not a god in the hands of the one who kills you." And when Herod gloried in the crowd's flattery — "The voice of a god, not a man!" — the angel of the Lord immediately struck him, and he was eaten by worms and died (Acts 12:23). There is indeed nothing more effective at humbling the pride of human hearts than rightly remembering what we are. So the psalmist prays: "Put them in fear, O Lord, that the nations may know themselves to be but men" (Psalm 9:20). Just that, and nothing more — poor, miserable, frail, mortal humanity, as the word signifies. What is man? What is his life? What is his strength? One writer called it the dream of a shadow, a mere nothing. David put it far better: "Certainly every man at his best state is but a breath" (Psalm 39:5). And James says that our life — which is our best, our all — is just a vapor that appears for a little while and then vanishes away (James 4:14). But enough has been said by many on this subject. And we who have seen so many thousands carried to the grave every week in one city have been taught the truth of our frailty as if by thorns and briars. Yet somehow there is nothing we are more prone to forget than what we ourselves are. This drives people into countless failures toward God and toward one another. You, then, who are suffering under God's hand in some severe trial, and who are ready at every opportunity to fill your mouth with complaints — sit down for a moment, take a right measure of yourself, and see whether this attitude suits you. It is the great God you are complaining against, and you are just a man — a name that means a worm, a poor, frail, dying worm. And perhaps while you are still speaking, you are no more. Do you think it fitting for someone like you to set yourself up against the great possessor of heaven and earth? Poor clay, poor dust and ashes, poor dying worm — know your state and condition, and bow quietly under the mighty hand of God. You may argue with other people about your concerns, but leave God alone. The potsherds may quarrel with the potsherds of the earth, but woe to the one who strives with his Maker (Isaiah 45:9).

2. Consider that in this frail condition, we have all greatly sinned against God. So did Job: "I have sinned; what shall I do to You, O watcher of men?" (Job 7:20). If this consideration does not satisfy your mind, it will certainly stop every mouth. Even if all the curses of the law were carried out against us, every mouth must be stopped because the whole world has become guilty before God (Romans 3:19). "Why should any living person complain?" asks the prophet (Lamentations 3:39). Perhaps because his trouble is great and beyond words, such as has seldom or never come upon anyone before. But what then? Shall a person complain against the punishment of his sins? If this living person is a sinful person — and there is no one who lives and does not sin — then whatever his state and condition may be, he has no grounds for complaining. For a sinful person to complain, especially while still alive, is utterly unreasonable. Here is why:

1. Whatever has happened to us is just, because we are sinners before God. To complain against God's judgments — which are clearly righteous on account of sin — is to act like the damned in hell, whose misery includes the fact that they constantly rage against a sentence and punishment they know to be perfectly righteous and holy. If this were the place, and if it were my purpose to catalog the sins of all who profess faith, how easy it would be to silence every complaint about their troubles. But that is not my present task. I am speaking to individuals, and not primarily to convict them of their sins, but to humble their souls. Another time may be taken to press that point directly and thoroughly. For now, let us simply do this: whenever our souls are ready to become entangled with thoughts about some severe act of God, and with our own particular pressures, troubles, and miseries caused by it, let us turn inward and examine our own personal sins. And when we have done so, let us see what we have left to say to God, what we have to complain about. Let the man hold his tongue, and let the sinner speak. Is not God holy, righteous, and wise in what He has done? And if He is, why do we not accept His ways and submit quietly to His will?

Second: but this is not all. We are not only such sinners as to make these dispensations of God plainly holy and His judgments righteous — we are also sinners such that these very dispensations are evidently accompanied by unspeakable patience, mercy, and grace. Consider one instance in particular. Is it only the burning of our houses, the loss of our goods, and the ruin of our estates that our sins have deserved? Had God made the temporary fire on earth a gateway into the eternal fire of hell, we would have had no righteous grounds for complaint. May we not therefore see a mixture of inexpressible patience, grace, and mercy in every dispensation? And shall we then speak against it? Is not the better advice this: 'Go and sin no more, lest something worse happen to you' (John 5:14)? For a sinner who is not yet in hell to refuse to rest in God's will and to refuse to humble himself under God's mighty hand is to make himself guilty of the distinctive sin of hell. Other sins deserve hell, but willful speaking against God is the sin that is committed there, and there primarily. The church reaches a blessed and quieting resolution in this matter: 'I will bear the indignation of the Lord because I have sinned against Him' (Micah 7:9) — bearing it quietly, patiently, and in submission to His hand.

Third: consider that we are of ourselves incapable of making a right judgment about what is good for us — what is harmful, or what tends most directly to our chief end. 'Surely every man walks in a vain show; surely they make an uproar for nothing; he heaps up riches and does not know who will gather them' (Psalm 39:6). A person moves in the middle of false and misleading appearances, not knowing what truly to choose or do rightly — and so spends most of his time and energy on things that serve no real purpose. He gives one example of this: a person heaps up riches and does not know who will collect them — just one of the countless frustrations people meet throughout their lives, precisely because they do not know what is truly good for them. We all profess to aim at one chief and final end: the enjoyment of God in Christ as our eternal reward, and in pursuit of that end to be led on through the means of faith and obedience. Now if this is so, then the suitability or unsuitability of all other things to be counted good or evil for us must be measured by their tendency toward this end. And what do we know of that? As to the things of this life, do we know whether it would be better for us to be rich or poor, to have houses or to be without them, to have abundance or to live in want, to leave wealth and inheritance to our children or to leave them naked to the providence of God? Do we know what state and condition will most promote our obedience, most guard against our temptations, or most call us to mortify our corruptions? Since we know none of these things — as indeed we do not — would it not be best to leave them quietly in God's hands? I have no doubt that it will appear at the last day that an immense amount of evil in the hearts of people was checked by the destruction of their outward circumstances — even more by inward troubles. Many were delivered from temptations they would otherwise have fallen into, to their ruin and to the scandal of the gospel. Many a hidden poison has been lanced and cured by a blow, for God does not send judgments on His own people for judgment's sake or for punishment's sake alone — He always does so to accomplish some blessed design of grace toward them. And there is not a single soul that will rightly search itself and examine its own state and condition but will be able to see wisdom, grace, and care toward itself in all God's dealings. And if I were to trace here all the benefits that come to believers through the sanctifying hand of God in afflictions, calamities, troubles, distresses, temptations, and the other effects of God's visitations, it would be of great use to souls in this condition. But this subject has been so often and so well addressed by others that I will not dwell on it. I only desire that we would seriously consider how utterly ignorant we are of what is good for us in these outward things — and so leave them quietly in God's disposal.

Fourth: we may consider that all the things we are troubled about fall directly within the scope of that gracious word: 'God causes all things to work together for good to those who love God, to those who are called according to His purpose' (Romans 8:28). All things we enjoy, all things we are deprived of, all we do, all we suffer — our losses, troubles, miseries, distresses (on which the apostle elaborates in the following verses) — shall all work together for good: together with one another, and all together with and under the power, grace, and wisdom of God. We may not see how or by what means this will be accomplished, but the One who has undertaken it is infinitely wise and powerful, and we know little or nothing of His ways. There is nothing we have, enjoy, or desire that has not turned to harm for someone. Riches have been kept for people to their hurt. Wisdom and high position have been the ruin of many. Liberty and abundance are for most a trap. Prosperity kills the fool. And we are not able of ourselves to secure ourselves even slightly from the harm and poison that is in any of these things — so that they may prove our ruin as well, as they have already proven to multitudes every day. It would be enough to fill any person's soul with horror and amazement to consider the ways and ends of most of those entrusted with this world's goods. Is it not evident that all their lives they seem to be industriously taking care to perish eternally? Luxury, riotous living, oppression, excess — and of late especially blasphemy and practical atheism — these are what people typically give themselves to. And this is the fruit of their abundance and security. What then if God should deprive us of all these things? Can anyone say with certainty that he is worse off? Might not those very things have led to his eternal ruin, as they do to thousands who are no worse by nature and who have had as many advantages as we? And shall we complain about God's dealings with them? And what shall we say when He Himself has undertaken to make all things He sends us work together for our good? Anxiety of mind and anguish of heart about our losses is not what we are called to in our troubles. This is our duty: let us consider whether we love God, whether we are called according to His purpose. If we are, all things are safe in His hand, who can order them for our good and advantage. I believe that many a poor soul will be able to say from this, under all their trouble, what was once said by a man banished from his country who found better welcome elsewhere: 'My friends, I had perished if I had not perished. Had I not been ruined by fire, I might have been ruined in eternal fire. God has made all things work for my good.'

The purpose of all this discussion has been to demonstrate the reasonableness of the duty we are pressing from the psalmist — 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? Ignorance of God and of ourselves is the great principle and cause of all our restlessness. And this arises mostly not from lack of light and instruction, but from lack of consideration and application. The truths pressed here about God are obvious and known to all; so are those about ourselves. But by how few are they employed and put to use as they should be? We carry on as though we stood on equal terms with God — as if, like Jonah, we had the right to be angry about what He does. If we rightly considered Him, if we stood in awe of Him as we ought, it would certainly be different with us.

The influence of the promises into the soul's waiting in times of trouble. The nature of the promises.

Having laid down these considerations from the second observation taken from the words — that Jehovah Himself is the proper object of the soul's waiting in the condition described — I will add only one direction for how we may be enabled to perform this duty rightly. It has been shown that this duty is necessary, reasonable, and prevailing for the obtaining of relief. This direction arises from another of the propositions laid down in explaining these verses, which has not yet been addressed, namely —

The Word of promise is the soul's great support in waiting for God. So says the psalmist: 'In His word I hope' — that is, in the word of promise. As the Word in general is the comprehensive rule of all our obedience to God and communion with Him, so there are specific parts of it suited to these specific workings of the soul toward Him. Thus the word of promise — or the promise within the Word — is what faith especially has in view in its hoping, trusting, and waiting on God; and it is suited to answer the immediate actings of the soul in those workings. From this word of promise, then — from these promises — the soul in its distresses takes encouragement to continue waiting on God, and it does so on two accounts.

First: because they are declarative of God — His mind and will. Second: because they are communicative of grace and strength to the soul. The second of these we will not treat here.

First: the end and use of the promise is to declare, reveal, and make known God to believers — and to do so in a particular way, concerning Him and in Him, that may give them encouragement to wait for Him.

First: the promises are a declaration of the nature of God — especially of His goodness, grace, and love. God has stamped all the glorious excellencies of His nature on His Word — especially as He is in Christ, on the word of the gospel. There, as in a mirror, we behold His glory in the face of Jesus Christ. As His commands express His holiness, and His warnings express His righteousness and severity, so His promises express His goodness, grace, love, and generosity. And through these things we learn all that we truly and solidly know of God — we know Him in and by His Word. The soul therefore that in this condition is waiting on or for God, considers the representation He makes of Himself and His own nature in and by the promises, and receives support and encouragement in its duty. For if God teaches us by the promises what He is and what He will be to us, we have firm ground to expect from Him all the fruits of His kindness, compassion, and love. Let the soul form within itself that understanding of God that is presented in the promises, and it will powerfully move it to continue in expectation of His gracious return. For the promises all express goodness, love, patience, forbearance, longsuffering, pardoning mercy, grace, and generosity — with a full and satisfying reward. This is the beauty of the Lord of which the prophet speaks with such admiration: 'How great is His goodness, and how great is His beauty!' (Zechariah 9:17). This is the great attraction that draws the soul to adhere constantly to Him. Whatever difficulties arise, whatever temptations interpose, or however wearisome we grow in our straits, troubles, trials, and times of desertion — let us not entertain such thoughts of God as our own perplexed imagination might suggest. That course would quickly cast us into a thousand forms of impatience, misgiving, and failure. But remembering and meditating on God in His promises — as He is revealed in them and expressed through them — is suited to entirely different ends and purposes. There appears — yes, gloriously shines forth — such love, wisdom, goodness, tenderness, and grace as cannot but encourage a believing soul to abide in waiting for Him.

Second: the word of promise not only expresses God's nature as an object presented to faith's contemplation, but also declares His will and purpose to act toward the soul in keeping with His own goodness and grace. Promises are declarations of God's purpose and will to act toward believers in Christ Jesus according to the infinite goodness of His own nature — and this is done in great variety, according to the various conditions and needs of those who believe. All proceed from the same spring of infinite grace, but they branch out into countless particular streams according to our particular needs. To these do waiting souls go for support and encouragement. Their perplexities arise principally from their misunderstandings of what God is in Himself and what He will be to them. And where should they go to be undeceived but to that faithful representation He has made of Himself and His will in the word of His grace? 'No one has seen God at any time; the only begotten God who is in the bosom of the Father, He has explained Him' (John 1:18). The gospel is nothing but the word of promise explained in all its springs, causes, and effects. There we must go to be instructed in this matter. The imaginations and reasonings of our own hearts will only deceive us here. The instruction of other people may do the same, and has no truth in it beyond what may be traced back to the word of promise. There alone may the soul find rest and refreshment. The soul we are speaking of is under trouble, perplexity, and distress regarding its outward condition — pressed on every side, perhaps. And as for its spiritual state, it is under various apprehensions of the mind and will of God toward it, as has been explained at length. In this condition it has been brought in some measure to a holy submission to God and patient waiting for the outcome of its trials. In this state it faces many temptations to unbelief and much working of unbelief. The full force of that opposition amounts to this: that it is neglected by God, that its way is hidden and His judgment overlooked, that it will not be delivered now or saved hereafter. What direction could anyone give such a soul for its relief — to preserve it from fainting or abandoning the duty of waiting on God in which it is engaged — but this: to search and inquire what revelation God has made of Himself and His will concerning it in His Word? And this the promise declares. There the soul will find hope, patience, faith, and expectation all increased, comforted, and encouraged. Here lies the duty and safety of any in this condition. People may bear the first blow of any trouble with the strength, courage, and resolve of their natural spirits. Under some continuation of trials they may sustain themselves with former experiences and the usual springs and means of consolation. But if their wounds prove difficult to heal, if ordinary remedies are despised, if the trial is long — this is what they must have recourse to. They must search into the word of promise and learn to measure things not by the present state and feeling of their minds, but by what God has declared concerning them. And there are several excellencies in the promises, when hoped in and trusted in, that tend to establish the soul in this great duty of waiting.

First: the grace in the promises — that is, the goodwill of God in Christ for help, relief, comfort, pardon, and salvation — is suited to every particular condition and need of the soul. Just as light arises from the sun and is diffused through its beams to the specific use of all creatures capable of receiving it, so grace flows from the eternal goodwill of God in Christ and is spread through the promises, with a blessed fitting to the conditions and needs of all believers. Whatever may occur between God and any soul, there is grace suited to it in one promise or another — as clearly and specifically as if that promise had been given to that person individually and directly. And this is what those discover by experience who at any time are enabled to receive a promise with genuine faith.

Second: the word of promise carries a wonderful, mysterious impression of God Himself upon it. Through it, He secretly and beyond all description communicates Himself to believers. When God appeared to Jacob in a dream, Jacob woke and said, 'God is in this place, and I did not know it' (Genesis 28:16). He already knew that God was everywhere, but this particular sense of His presence caught him by surprise. In the same way, a soul is surprised when God opens Himself and His grace through a promise. It cries out: God is here, and I did not know it. The soul finds such a close approach of God in His grace that it is met with a refreshing, unexpected joy.

Third: every promise carries a special engagement of God's faithfulness and truth. Grace and truth are the two essential ingredients of a gospel promise — they make up its matter and its form. I cannot pause here to explain in full what this special engagement of truth in the promise consists of, since it is well known and widely acknowledged. But it has a particular power to support the soul when it hopes in the promise and waits on God. Hope that rests on God's divine faithfulness under a special engagement can never put the soul to shame or leave it disappointed.

This is the duty the psalmist commits himself to and pursues as the only way to obtain a true share in the forgiveness that is with God and all the gracious effects that flow from it. In treating this subject we have explained both its nature and its necessity, and we have examined the psalmist's own directions for practicing it — directions suited to those in the same condition as himself, aimed at attaining the same end he sought. No further application of that material is needed. What remains in the psalm is the address the psalmist makes to others, along with the encouragement he gives them to take the same path he has taken. He does this in the final two verses, which I will briefly explain in order to complete the exposition of the whole psalm — having already worked through what I principally aimed at.

Verse 7: Let Israel hope in the Lord, for with the Lord there is mercy, and with Him is plenteous redemption. Verse 8: And He shall redeem Israel from all his iniquities.

I will proceed through these words following the method already used. First, the meaning of the key words will be explained. Second, the sense and importance of the whole passage will be set out. Third, the relation these verses have to the condition of the soul expressed throughout the psalm will be made clear. From all of this, observations will arise for our instruction and direction in similar situations where we are or may be involved.

'Let Israel hope in the Lord' — literally, hope Israel in Jehovah. The Hebrew word translated 'hope' is the same word used in verse 5: 'In His word I hope.' It means properly to expect, to look for — which includes hope but adds something more: an earnest, active looking toward God for what is hoped for. The Latin rendering is expecta ad Dominum — hope in Him and look up to Him. 'For with the Lord there is mercy' — the usual Hebrew idiom omits the verb to be, which we supply: 'there is mercy.' This word for mercy means grace, generosity, goodness, and goodwill. It is frequently paired with another word that brings out its full force — that word is truth: 'mercy and truth' together. These two are, as it were, the essential components of God's promises. It is out of goodness, grace, and generosity that He promises any undeserved mercy, and it is out of truth and faithfulness that He fulfills what He has promised. The Septuagint regularly renders this word by the Greek term for pardoning mercy, which is its consistent meaning throughout the New Testament.

'And with Him is plenteous redemption' — the phrase 'with Him' echoes verse 4: 'with You there is forgiveness,' the meaning of which has already been fully explained. The Hebrew word for redemption comes from the verb meaning 'to redeem.' This word often refers to a proper redemption — one accomplished by the payment of a price — not merely a release by power, though that too is sometimes called redemption. For example, when the firstborn of Israel who exceeded the number of the Levites were redeemed, Moses took 'the redemption money' — that is, the price paid for their redemption (Numbers 3:49). Psalm 49:8 says: 'The redemption of a person's soul is precious' — it costs a great price. The redemption that is with God therefore relates to a price. Mercy or goodness, when viewed in relation to a price paid, becomes redemption — that is, it becomes the means and cause of actual deliverance. What that price is, see Matthew 20:28 and 1 Peter 1:18.

'Plenteous redemption' — the Hebrew word means much, abundant, plenteous. It applies both to quantity and to quality: great in quantity, meaning abundant and plentiful; and great in quality, meaning precious and excellent. The word is used in both a negative and a positive sense. On the negative side, Ezekiel 9:9 speaks of Israel's sins being multiplied and great — many in number and serious in their nature. On the positive side, the same word is applied to the mercy of God by which sins are removed — it is great and plenteous, precious and excellent.

Verse 8: 'And He' — that is, the Lord Jehovah, He with whom there is plenteous redemption — 'shall redeem,' or shall make His people partakers of that redemption which is with Him. 'He shall redeem Israel' — that is, those who hope and trust in Him.

'From all his iniquities' — the word rendered iniquities can mean both sin and the trouble or punishment that sin brings. Cain used this very word when God pronounced his sentence: 'My punishment is too great to bear' (Genesis 4:13) — meaning the consequence God had announced for his sin. There is a close connection between sin and trouble — punishment follows iniquity as surely as shadow follows light. The word here therefore means either sin with reference to the trouble it deserves, or trouble with reference to the sin from which it comes. Both meanings may well be intended here. God shall redeem Israel from all his sins and from all the troubles that have followed from them. This is the plain and straightforward meaning of these words.

These words close the psalm. The one who began in the depths — his own depths of sin and trouble, out of which he cried to God — has been so encouraged by the prospect of grace and forgiveness with God, which he obtained by faith, that he now turns to preach to others and to strengthen them in their expectation of deliverance from all their sin and trouble as well.

Such, for the most part, are all the trials and exercises of God's children. Their entrance may be a storm, but their close is a calm. Their beginning is often trouble, but their latter end is peace — peace for themselves and blessing for the church of God. For in every age, those who have come through great personal trials have been most effective in helping others. God does not greatly test any of His own without some special purpose for His own glory.

Second: the sense and intent of the psalmist in these words is to be considered, and it resolves into three general parts. First, an exhortation: 'Let Israel hope in the Lord' — or, 'expect Jehovah.' Second, a ground of encouragement for performing the duty he calls for: 'For with the Lord there is much, plenteous, abundant, precious redemption.' Third, a gracious promise of the blessed outcome that will follow the performance of this duty: 'He shall redeem Israel from all his sins and out of all his troubles.'

In this exhortation, several things call for attention.

First, the persons being addressed: Israel. Not Israel according to the flesh — for 'they are not all Israel who are descended from Israel' (Romans 9:6). Rather, it is the Israel of Psalm 73:1 — the whole Israel of God, to whom He is good, namely those who are pure in heart. This means all those who are part of the covenant and inherit the promise given to their forefather who was first called by that name — that is, all believers. The psalmist addresses all of them together in this matter.

First, because every one of them has trials and entanglements with sin to some degree. Just as there is no one who lives without sinning, so there is no one who sins without being troubled and entangled by it. Perhaps not all of them are in the same condition as the psalmist — plunged into the same depths. Yet to some extent, every single one of them is involved enough with sin to need his direction. All of God's saints have been, or are now, or may yet be in these depths. There is a wise saying from Augustine on this passage: 'Those who are most deeply in the pit are the ones who do not cry out from the pit.' None are so truly sunk as those who feel no need to cry out. Those who are never troubled by the depths of sin are themselves in the deep waters of complacency.

Second, none of them — whatever their present condition — are immune from falling into the same depths as the psalmist. Nothing in the covenant itself, and no single promise, absolutely guarantees they will never face such depths. What happens to one believer can happen to any. If one believer could fall away completely and be lost, all could — leaving none in the world — and that would mean the end of Christ's kingdom, which is itself strong evidence that no true believer can finally fall away. But they can fall into depths of sin; the testimony and examples proving this are beyond dispute. It is therefore good that all of them be prepared for the duty they may all need, and be ready to discharge it rightly. Moreover, the duty the psalmist describes is not limited only to the specific condition he has described — it is fitting and beneficial in many other seasons as well. For all these reasons, all the Israel of God are called to it.

Second, the duty itself is hoping in Jehovah — with a hope or trust that includes an expectation of relief. Two things are contained in this duty. First, the renouncing of any hope or expectation of deliverance from sin or trouble by any other means. 'Hope in Jehovah' — this is frequently stated wherever this duty is called for; see Hosea 14:3 and Jeremiah 3:22-23. We also explained the nature of this in the exposition of verses 1 and 2. Second, expectation from Him alone — this too was addressed at length in the observations drawn from the verses immediately before these, where the full nature of this duty was explained and directions were given for performing it rightly.

Second: the encouragement offered for this duty is the next thing in the words — 'for with the Lord is plenteous redemption.' Two things in this phrase deserve notice.

First, what the psalmist presents as the great encouragement for the duty — and that is redemption: the redemption that is with God, which amounts to the same thing as the forgiveness spoken of earlier: mercy, pardon, generosity, and goodness. He does not call Israel to hope in the Lord because they are the descendants of Abraham, the special people of God made partakers of privileges above all nations on earth — and still less because of any worthiness or goodness in themselves. He calls them to hope in the Lord solely on the basis of mercy in God — His grace, goodness, and generosity. The mercy of God and the redemption that is with Him are the only grounds sinners have for hope and confidence in coming to Him.

Second, there are two great features of this grace — one expressed, one implied in the words. The first is that this redemption is much, plenteous, and abundant. What most discourages troubled souls from waiting on God in hope is the fear that they will not obtain mercy — because their sins are so great, so many, or attended with such circumstances and weight that it seems impossible they could ever be accepted by God. The psalmist meets this discouragement directly by presenting the fullness, the abundance, and the limitless plenty of the mercy that is with God. It is mercy sufficient for the greatest sinners in their deepest depths — its treasures are inexhaustible. And the real force of this encouragement does not rest so much on the fact that there is redemption with God, as on the fact that this redemption is plenteous and abundant.

Second: the word itself hints at the relationship between God's goodness and grace and the blood of Christ — which is why it is called redemption. As was shown in the analysis of the words, redemption relates to a price: the price by which we are bought, which is the blood of Christ. This is what makes way for mercy to be extended to sinners. Redemption — which properly refers to actual deliverance — is said to be 'with God' or 'in Him' as an effect existing in its cause. The causes are His own grace and the blood of Christ. These are what God has prepared for redeeming believers from sin and trouble and bringing Himself glory. This is the encouragement the psalmist sets before those called to wait on God. It is drawn from God Himself — as all encouragement for sinners to draw near to Him and wait for Him must be. Nothing but God Himself can give us the confidence to come to Him. And this encouragement is exactly suited to the soul's condition: redemption and mercy are what give relief from sin and misery.

Third: the final verse contains a promise of the outcome of performing this duty — 'He shall redeem His people from all their iniquities.' Two things are worth noting in these words.

First, the certainty of the outcome: 'He shall' — or 'He will' — redeem; He will assuredly do so. Now, while the psalmist states this as a revelation from God, a fresh promise of God, yet as it relates to the condition of the soul described in this psalm and the discovery made of forgiveness and redemption with God, the certainty it expresses is grounded in the principles already laid down. From where, then, can we draw the certain conclusion that God will redeem His Israel from all their iniquities? The answer is as follows.

First, the conclusion follows from the nature of God. There is forgiveness and redemption with Him, and He will act toward His people in keeping with His own nature. There is redemption with Him, and therefore He will redeem; forgiveness with Him, and therefore He will forgive. The conclusion is just as certain and sure as this: that wicked, ungodly people will be destroyed, because God is righteous and holy, and His righteousness and holiness require their destruction. In the same way, the redemption and salvation of all who believe is certain on this ground: there is forgiveness with Him; He is good, gracious, and ready to forgive; and His goodness and grace require their salvation.

Second, the conclusion is certain on the basis of God's faithfulness in His promises. He has promised that those who wait on Him will not be put to shame, and that their expectation will not be disappointed. The conclusion therefore stands firm: in His time and in His way, they will be redeemed.

Second, there is the extent of this deliverance and redemption: 'He shall redeem Israel from all their iniquities.' As was shown in the analysis of the verse, this word can mean either sin that produces trouble, or trouble produced by sin — and both meanings apply here. From both — from all sin and all the trouble it brings — God will redeem His Israel. Not from this or that particular evil, not from this or that particular sin, but from all evil and all sin. He will remove every sin from their souls and wipe every tear from their eyes. God is said to accomplish this in several ways.

First, through the great foundational cause of all actual deliverance and redemption: the blood of Christ. He has laid a sure foundation for the entire work. The price of redemption has been paid, and they will in due time enjoy all its effects and fruits.

Second, through the actual giving out of the effects of that redemption to believers. This is certain for all God's elect — for His whole Israel. They will all be made partakers of these effects. This is the purpose of all God's promises, and of the grace and mercy promised in them: to be the means by which believers receive the redemption that has been purchased and prepared for them. And this happens in two ways.

First: partially, initially, and gradually in this life. Here God gives them the pardon of their sins, justifying them freely by His grace, and through His sanctification of them by His Spirit, He delivers them from the power and dominion of sin. He also delivers them from many troubles and from all troubles insofar as they carry any trace of God's curse or have a punishing character. Second: completely — when He will have freed them entirely from sin and trouble and from all their effects and consequences, by bringing them into the full enjoyment of Himself in glory.

Third: with the words now explained, we can briefly consider what they express about the state, condition, and spiritual activity of the soul that is portrayed throughout this psalm.

Having himself arrived at the state described earlier, and having firmly committed himself to performing the duty that would surely bring him to a place of full rest and peace, the psalmist now turns to the rest of the Israel of God to encourage them to take up the same duty — speaking from his own experience of the blessed outcome he found in it. It is as if he said to them: You are now in afflictions and under troubles, brought on by your own sins and provocations. I acknowledge it is a sad and difficult condition. But there is hope in Israel concerning these things. Consider what happened to me, and how the Lord dealt with me. I was in inexpressible depths and saw for a time no way or means of deliverance. But God was graciously pleased to reveal Himself to me as the God who pardons iniquity, transgression, and sin. In the comfort and support I have received from that, I am now waiting for a full share in the fruits of His love. Let me therefore urge you who are in similar circumstances to take the same course. Fix your expectations entirely on mercy and sovereign grace, with no regard for any privilege or merit of your own. Rest in the plenteous redemption — those boundless stores of grace that are with Jehovah — and according to His faithfulness in His promises, He will deliver you out of all your perplexing troubles.

Having now explained the words, I will simply name the doctrinal observations they yield and so bring these discourses to a close. Observation 1: The Lord Jehovah is the only hope for souls distressed by sin — 'hope in the Lord.' This has been thoroughly demonstrated and confirmed at many points throughout the psalm. Observation 2: The only ground for any sinner's hope and expectation of relief is pure grace, mercy, and redemption — 'hope in the Lord, for with Him there is redemption.' All other grounds of hope are false and will disappoint. Observation 3: Inexhaustible stores of mercy and redemption are what sinners need in order to be encouraged to rest and wait on God. 'With Him is plenteous redemption.' Your misery is so great, and your fears and distress so pressing, that nothing less than boundless grace can relieve or sustain you. There are therefore such treasures and stores in God as are exactly suited to this need. Observation 4: The ground of all the mercy, goodness, grace, and forgiveness that God shows to sinners is laid in the blood of Christ — which is why it is here called redemption. We have spoken of this at length already. Observation 5: All who wait on God on the basis of mercy and grace will have an undoubted outcome of peace. 'He shall redeem Israel.' As God says: 'Let him take hold of My strength, that he may make peace with Me — and he shall make peace' (Isaiah 27:5). Observation 6: The mercy given to those who wait on God will in the end be completely full and satisfying. 'He shall redeem His people from all their iniquities.'

These observations arise from the words as considered in themselves. But if we take into account their relation to the particular condition of the soul portrayed in this psalm, they yield two further observations. Observation 1: Those who have by faith and waiting come up out of the depths and obtained mercy — or who are being sustained in waiting for a sense of that mercy and forgiveness they have believed — are fitted, and only they are fitted, to preach and declare grace and mercy to others. This was the psalmist's own situation. Coming out of his own depths and distress, he declared to the whole Israel of God the mercy and redemption by which he had been delivered. Observation 2: A saving experience of grace and forgiveness leaves a deep impression of its fullness and excellence on the soul of a sinner. So it was with the psalmist here. Having himself obtained forgiveness, he can hardly find words enough to extol it. There is with God mercy, redemption, plenteous redemption, redemption from all iniquity — he has found it so, and so will everyone who truly believes it.

All of these observations — and especially the last two — could receive a full and useful development. But since what I principally intended from this psalm has been thoroughly addressed in the treatment of its opening verses, I will not here extend these meditations further. I am content to close with the exposition already given of the psalmist's design and the meaning of his words in these final verses.