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And this wo, this forrow, doth 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 eplighening, his refreshing, his comforting presence, as to any ways or means whereby he hath formerly communicated himself unto the souls of any; thép wo unto them, sorrows will befal them, and they will fall into depths and entanglements. Now, this condition calls for waiting. If God be withdrawn, if he hides himself, what hath the foul to do, but to wait for his return? So faith the prophet, Isa. viii. 17. I will wait upon the Lord that hideth his face from the house of Jacob, and I will look for him. If God hide himself, this is the natural and proper duty of the soul, to wait and to look for him: Other course of relief it cannot apply itself unto. What this waiting is, and wherein it doth consist, hath been declared. Patient seeking of God in the ways of his appointment if comprised in it: This the prophet exprefseth in that word, I will look for him ; indeed the same in the original with that in the psalm, and I will earnestly look out after him with expectation of his return unto me.

2. A sense of God's displeasure is another cause of these depths and troubles, and of the continuance of the soul in them, notwithstanding it hath made a blefled discovery by faith that there is with him forgiveness ; this hath been so fully manifested through the whole preceeding discourse, that it need not again be insisted

All hath respect unto sin ; and the reason of the trouble that ariseth from Go, is because of the displeasure of God against it. What then is the natural pofture 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 pernicious to the soul such courses would be; and how many are ruined by them every



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day? Patient waiting is the foul's only reserve on this account also. And,

Secondly, This duty in the occasion mentioned is neceffary, upon the account of the greatness and 'sovereignty of him with whom we have to do: My foul waiteth for Jehovah. Indeed waiting is a duty that.depends on the distance that is between the persons concerned in it, namely, he that waiteth, and he that is waited on, so the Psalmist informs us, Psal. cxxiii. 2 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 occanons. And because we are practically averse from the due performance of this duty, or al least quickly grow weary of it, notwithstanding our full conviction of its necessity, I shall a little insist on some fuch considerations of God and ourselves, as may not only evince the necessity of this duty, but also fatisfy 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 purpofe consider in God, in Jehovah, whom we are to wait for. First, His Being, and the absolute and effential properties of his parure. Secondly, Those attributes of bis garure which respect his dealing with us ; both which are fuited to beget in us affections, and a frame of spirit complaine with the duty proposed.

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Considerations of God rendering our waiting on

him reasonable and necessary.-------His glorious

Being First, Let'us consider the infinite glorious Being of Jehovah, with his absolute incommunicable effential excellencies ; and then try whether it doth not become us in every condition to wait for him, and especially in that under confideration. This course God himself took with Job, to recover him from his discontents and complaints, to reduce him to quietness and waiting.


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He fets before him bis own glorious greatness, as manifested in the works of his power, that thereby, being convinced of bis owo ignorance, weakness and infinite diftauce in all things from him, he might humble bis foul into the most submisfire dependance on hiin, and waiting for him.

And this he doth accordingly, chap. xlii. 6. I abher (faith he,), myself, and repent in duft and afhès. His faul, now comes to be willing to be at God's disposal, and therein he found present rest, and a speedy, healing of his condition. Le is the high and lofty, one that inbabitet b eternity, whose name is boły, Isa. lvii. 15. with wbom we have now to do : He chat sitteth 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 duft 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, lla, xh 15, 17, 22: To what end doth the Lord set forth and declare his glorious greatness and power? It is that all might be brought to trust in him, and to wait for him, as at large is declared in the close of the chapter. For shall grashoppers, a drop of the bucket, dust of the balance,

things less than nothing, repine against, or wax weary 7 of the will of the immense, glorious and lofty One?

He that taketh up all the illes as a very little thing, may surely, if he please, destroy, cast and forsake one ifle, one city in an isle, one person in a city; and we are before him but fingle persons. Serious thoughts of this infinite all glorious Being, will either quiet our souls, or overwhelin chen. All our weariness of his dispensations towards us, arises from secret i naginations, that he is such a one as ourselves; one that is in do nothing but what seems good in our cycs. But if we cannot comprehend his Being, we caurot make rules to judge of his ways and proceedings. And how small

a portiou is it that we know of God? The nearest apr proaches of our reasons and imaginations, leaves, us ftill at an infinite distance from him : And indeed what we Eee 2


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speak of his greatness, we know not well what it fignifies, we only declare our respect unto that which we believe, admire and adore, but are not able to comprehend. All our thoughts come as short of his excellent greatness, as our natures do of his; that is, infinitely. Behold the universe, the glorious fabric of heaven and earıh ; how little is it that we know of its beauty, order and disposal ? yet was it all the product of the word of his mouth; and with the same facility can he, when he pleaseth, reduce it to its primative nothing. And what are we poor worms of the earth, an inconfie derable unknown part of the lower series and order of the works of his hands, few in number, fading in condition, unregarded unto the residue of our fellow creatures, that we should subduct ourselves from under any kind of his dealings with us, or be weary of waiting for his pleasure? This he presseth on us, Pfal. xlvi. 10. Be still and know that I am God. Let there be no more repinings, no more difputings, continue waiting in silence and patience; consider who I am; Be Nill, 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 proposeth to bring the souls of believers 'to submiffion, trust and waiting, Psal. xc. 1. From everlasting to everlasting thou art God. One that hath his being and subsistance not in a duration of time, but in eternity itself: So doth Habakkuk also, chap. i. 12. My Lord, my God, my holy One, art thou not from everlasting : And hence he draws his conclusion against making haite in any condition, and for tarrying and waiting for God. The like confideration is managed by David also, Psal. cii. 27. How unconceiveable is this glorious divine property unto the thoughts and minds of men ? how weak are the ways and terms whereby they go about to express it?' One y says, it is a nunc ftans ; another, that it is a perpetual


duration. He that says most, only signifies what he knows of what it is not. We are of yesterday, change every moment, and are leaving our station to-morrow. God is still the fame, was so before the world was, from eternity. And dow I cannot think what I have said, but only have intimated what I adore. The whole duration of the world from the beginning unto the end, takes up no space in this eternity of God. For how long foever it harh continued, or may yet continue, it will all amount but to so many thousand years, so long a time; and time hath no place in eternity. And for us who have in this matter to do with God, what is our continuance unto that of the world? a moment as it were in comparison of the whole. When mens lives were of old prolonged beyond the date and continuance of empires or kingdoms now, yet this was the winding up

of all; such a one lived so many years, and then he died, Gen. v. 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 always immutably sublisting in his own infinite Being? A real consideration hereof will subdue the soul into a condition of dependance on him, and of waiting for him.

(2.) The immensity of his essence, and his omnipresence is the same confideration. Do not I fill heaven and earth, faith the Lord, Jer. xxiii. 24. The heavens, even the heavens of heavens, the supreme and most comprehensive created being cannot contain him, saith Solomon. In bis infinitely glorious Being, he is present with, and indistant from all places, things, tinies, all the works of his hands; and is no 'less gloriously fublisting 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, indittant from you. The thoughts of mens hearts for the


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