The crook in the lot [microform], or, A display of the sovereignty and wisdom of God in the afflictions of men, and the Christian's deportment under them

V

'.";' V'*ri I r v o r ',.

'THE

CROOK IN THE LOT ;

OR.

"A, DISPLAY OP THE

SOVEREIGNTY AND WISDOM OF GOD

IN THE AFFLICTIONS OF MEN,

AND THE

CHRISTIAN'S DEPORTMENT UNDER THEM.

BY REV.yTHOMAS BOSTON.

NEW YORK:
ROBERT CARTER, 58 CANAL STREET,

1848.

7375-

RECOMMENDATION.

I AM gratified to learn that you are about to
publish Boston's " CROOK IN THE LOT." Few
books contain so much valuable matter within the
same space. It may be considered an exposition
of God's providence towards his people, while
performing their pilgrimage through this vale of
tears ; and was evidently the fruit of much ob-
servation of the dispensations of God, and of pro-
found acquaintance with the Holy Scriptures. I
do not know that I could point out a work so well
adapted to reconcile the afflicted saint to his lot
in this world, and at the same time to teach him
how to derive benefit from those events which are
most adverse to his natural inclinations. I can,
therefore, cordially recommend this little volume
to all who desire wisely to interpret, and faithfully
to improve, the dealings of Providence towards
them ; especially in the " dark and cloudy day" of
adversity.

A. ALEXANDER.

PREFACE.

THOMAS BOSTON, the author of The Crook in the Lot,
ivxs born in the town of Dunse, Scotland, A. D. 1676, of
respectable and religious parentage, and was the youngest
of seven children. He was licensed to preach the Gospel
in 1697, and was ordained at Simprin in 1699. In the year
1700 he married Catherine Brown, a lady of good family
and rare endowments of mind ; by her he had a number of
children, four of whom survived him. He departed this
life in the hope of a glorious immortality, A. D. 1732, in
the 56th year of his age.

In person, Mr. Boston was above the middle stature, and
of a grave and amiable aspect. His mind was vigorous
and fruitful ; his imagination lively but under due restraint ;
his judgment solid ; his affections warm and tender ; and
his whole demeanour courteous, obliging, and benevolent.
Under provocation he was gentle, and always manifested a
delicate regard for the feelings of others ; but when a just
occasion of rebuke occurred he was always prompt in ad-
ministering it.

Having become in early life a subject of divine grace, he
honoured his profession by a deportment at once consistent
and uniform. He was pre-eminently a man of prayer, cul-
tivating a close communion with God, and receiving many
encouraging evidences of his personal acceptance. The
divine providence was carefully observed and recorded by
him in all its operations, and the law of God was regarded
in all its claims with the most scrupulous exactness. Ten.
der in conscience, watchful in spirit, and rich in Christian

1*

VI PREFAOE.

experience, his effort was to avoid even the appearance of
evil, and to be fruitful in every good work.

In regard to others, he was affectionate as a husband,
indulgent as a father, and sincere and faithful as a friend.
Not only did he extend his counsel and sympathy to the
distressed, but one tenth of his annual income was reli-
giously devoted to the relief of the poor.

As a scholar, Mr. Boston was well versed in the Latin,
Greek, Hebrew, and French languages, and in other depart-
ments of learning, was no novice. As a Theologian, his
various works afford the best evidence of his great acquire-
ments, of his sound and judicious views, and of his skill in
defending the truth. In his application to study he was in.
defatigable, and it was with him a rule, to leave no subject
he was investigating, until he had mastered its difficulties.
Yet withal he was so unostentatious, that nothing in his
manner betrayed the conceit of learning. He was a liberal
admirer of the gifts of others, and was unwilling to detract
from their merits, although they might differ with him in
opinion.

As a minister of Jesus Christ he was particularly conspi-
cuous. He was " mighty in the Scriptures," not only in
his optical acquaintance with them, but in his understand,
ing of their spirit and power ; by which he was well quali-
fied to expound in a clear, simple, and cogent manner the
great mysteries of the Gospel to others. His thoughts
were generally just and often profound ; his mode of ex-
pression simple and yet forcible ; his imagination fertile in
happily adapted illustrations; his delivery graceful and
earnest; and in his whole manner in the pulpit, gravity,
meekness, and authority were happily blended. His minis,
trations were not only acceptable, but successful in the
conversion of sinners, and in the edification of saints. Mr.
Boston, although a devoted student, never suffered his de.
lightful pursuit of knowledge to interfere with his pastoral
visitations. In preparing for the pulpit, he generally wrote
out his sermons in full ; an example worthy of imitation
by more modern preachers. It is a remarkable fact that,

PREFACE. Til

although Mr. Boston was so eminently endowed by grace
and mental culture for the work of the ministry, yet he
was tempted to abandon it after he had entered on it, from
a deep and humbling sense of his unfitness for the work.
This was indeed a rare humility.

In ecclesiastical judicatories Mr. Boston displayed great
wisdom and prudence, and was well qualified to give coun-
sel in difficult and intricate cases. His talent was so ad-
mirable in framing minutes, that he was pronounced by a
statesman of considerable note, the best clerk he had ever
known in any court, civil or ecclesiastical.

In relation to the general concerns of the church, zeal
and knowledge were happily combined in him ; and in se-
curing its best interests, few were so zealous for its purity,
or studious of its peace. He was no friend to innovations,
and always subjected novel suggestions to the most careful
scrutiny. His opinion on the subject of controversy was,
that error was best confuted by a strong representation of
the truth ; and in his defence of the Protestant doctrine
against the aspersions of a certain book, he fully vindicated
the truth, answered objections, but still avoided all offensive
personal allusions. In some notices of his life written for
the use of his children, he remarks :

" Thus also I was much addicted to peace, and averse
from controversy ; though once engaged therein, I was set
to go through with it. I had no great difficulty to retain a
due honour and charity for my brethren, differing from me
both in opinion and practice. But then I was in no great
hazard, neither of being swayed by them to depart from
what I judged truth or duty. Withal, it was easy to me
to yield to them in things wherein I found not myself in
conscience bound up. Whatever precipitant steps I have
made in the course of my life, which I desire 'to be hum-
bled for, rashness in conduct was not my weak side. But,
since the Lord, by his grace, brought me to consider things,
it was much my exercise to discern sin and duty in parti-
cular cases; being afraid to venture on things, until I
should see myself called thereto. But when the matter

PREFACE.

was cleared to me, I generally stuck fast by it, being aa
much afraid to desert the way which I took to be pointed
out to me."

The same paper he thus concludes :

" And thus I have given some account of the days of
my vanity. Upon the whole, I bless my God in Jesus
Christ, that ever he made me a Christian, and took an
early dealing with my soul : that ever he made me a mi.
nister of the gospel, and gave me some insight into the
doctrine of his grace : and that ever he gave me the blessed
Bible, and brought me acquainted with the originals, and
especially with the Hebrew text. The world hath all along
been a step-dame unto me, and whensoever I would have
attempted to nestle in it, there was a thorn of uneasiness
kid for me. Man is born crying, lives complaining, and
dies disappointed from that quarter. 'All is vanity and
vexation of spirit ; I have waited for thy salvation, O
Lord.' "

It may be interesting for the reader to know that the
truly valuable treatise with which he is here presented, un.
der a quaint title, was one of the last of the author's
writings, and therefore embodies much of the maturity of
his experience. He was engaged in revising it when he
was called to cease from his labours. May it prove a happy
legacy to every one into whose hands it may fall.

CONTENTS.

Page
INTRODUCTORY REMARKS, - - - - 11

PROPOSITION I.

Whatsoever Crook there is in one's Lot, it is of God's
making - - - - - - .14

I. As to the Crook itself, . . . 1429

II. The Crook is of God's making. How it is of his
making. Why he makes it, . . 29 56

PROPOSITION II.

What God sees meet to mar, we shall not be able to
mend in our Lot. What Crook God makes in our
Lot, we shall not be able to even, - - x .56

I. God's marring and making a Crook in one's Lot, as

he sees meet, - - . . .57

II. Men's attempting to mend or even the Crook in
'their Lot, . . . . . .58

III. la what sense it is to be understood, that we shall
not be able to mend, or even the Crook in our Lot, - 59

IV. Some reasons of the point, - . .61
Directions for rightly managing the application for re.

moving the Crook in our Lot, - . -65

PROPOSITION III.

Considering the Crook in the Lot, as the work of God,
is a proper means to bring one to behave rightly un.
der it, . . . - * . 76

I. What it is to consider the Crook as the work of God, 77

II. How it is to be understood to be a proper means to
bring one to behave rightly under the Crook, . 79

III. That it is a proper means to bring one to behave
rightly under it, . . . .82

X CONTENTS.

A comparison between the Lowly and Proud, .

DOCT. There is a generation of lowly, afflicted ones,
having their spirit lowered and brought down to
their lot ; whose case, in that respect, is better than
that of the proud getting their will, and carrying
all to their mind, - . . . .88

I. The generation of the lowly afflicted ones, -

II. The generation of the proud getting their will,

and carrying all to their mind, - - 95

III. It is better to be in a low afflicted condition, with
the spirit humble and brought down to the lot, than
to be of a proud and high spirit, getting the lot
brought up to it, and matters go according to one's
mind, - - - - . 99

Humility the great means to bring all to their respec-
tive duties, ..... 109

DOCT. I. The bent of one's heart, in humbling cir-
cumstances, should be towards a suitable humbling
of the spirit, as under God's mighty hand placing
us in them, ..... 113

II. What are those humbling circumstances the
mighty hand of God brings men into, . - 115

III. What it is in humbling circumstances, to humble
ourselves under the mighty hand of God, - .118

Directions for reaching humiliation, ... 126
DOCT. II. In due time, those that humble themselves
under the mighty hand of God will certainly be
lifted up t . .... 137

THE

CROOK IN THE LOT,

ECCLES. vii. 13.

Consider the work of God: for who can make that
straight which he hath made crooked ?

A JUST view of afflicting incidents is altogether
necessary to a Christian deportment under them;
and that view is to be obtained only by faith, not
by sense ; for it is the light of the word alone that
represents them justly, discovering in them the
work of God, and, consequently, designs becoming
the divine perfections. When these are perceived
by the eye of faith, and duly considered, we have
a just view of afflicting incidents, fitted to quell the
turbulent motions of corrupt affections under dis-
mal outward appearances.

It is under this view that Solomon, in the pre-
ceding part of this chapter, advances several para-
dofces, which are surprising determinations in
favour of certain things, that, to the eye of sense,
looking gloomy and hideous, are therefore gener-
ally reputed grievous and shocking. He proriounc-
<elh the day of one's death to be better than the

i2 INTRODUCTORY OBSERVATIONS.

day of his birth ; namely, the day of the death of
one, who having become the friend of God through
faith, hath led a life to the honour of God, and ser-
vice of his generation, and thereby raised himself
the good and savoury name better than precious
ointment, ver. 1. In like manner, he pronounces
the house of mourning to be preferable to the house
of feasting, sorrow to laughter, and a wise man's
rebuke to a fool's song ; for that, howbeit the lat-
ter are indeed the more pleasant, yet the former
are the more profitable, ver. 2 6. And observ-
ing with concern, how men are in hazard, not only
from the world's frowns and ill-usage, oppression
making a wise man mad, but also from its smiles
and caresses, a gift destroying the heart ; there-
fore, since whatever way it goes there is danger,
he pronounces the end of every worldly thing bet-
ter than the beginning thereof, ver. 7, 8. And from
the whole, he justly infers, that it is better to be
humble and patient, than proud and impatient, un-
der afflicting dispensations ; since, in the former
case, we wisely submit to what is really best ; in
the latter, we fight against it, ver. 8. And he dis-
suades from being angry with our lot, because of
the adversity found therein, ver. 9; cautions
against making odious comparisons of former and
present times, in that point insinuating undue re-
flections on the providence of God, ver. 10: and,
against that querulous and fretful disposition, he
first prescribes a general remedy, namely, holy
wisdom, as that which enables us to make the
best of every thing, and even giveth. life in killing

BENEFIT OF DUE CONSIDERATION. 13

circumstances, ver. 11, 12; and then a particular
remedy, consisting in a due application of that
wisdom, towards taking a just view of the case,
" Consider the work of God : for who can make
that straight which he hath made crooked ?"

In which words are proposed, 1. The remedy
itself; 2. The suitableness thereof.

1 . The remedy itself, is a wise eyeing of the
hand of God in all we find to bear hard upon us :
" Consider the work (or, see thou the doing) of
God," namely, in the crooked, rough, and disa-
greeable parts of thy lot, the crosses thou findest
in it. Thou seest very well the cross itself; yea,
ihou turnest it over and over in thy mind, and lei-
surely viewest it on all sides : thou lookest, withal,
to this and the other second cause of it, and so thou
art in a foam and fret. But, wouldst thou be quiet-
ed and satisfied in the matter, lift up thine eyes to-
wards heaven, see the doing of God in it, the oper-
ation of his hand. Look at that, and consider it
well ; eye the first cause of the crook in thy lot ;
behold how it is the work of God, his doing.

2. This view of the crook in our lot is very
suitable to still indecent risings of heart, and quiet
us under it : " For who can (that is, none can)
make that straight which God hath made crook
ed 1" As to the crook in thy lot, God hath mad
it ; and it must continue while he will have it so.
Shouldst thou ply thine utmost force to even it, or
make it straight, thine attempt will be vain: it
will not alter for all thou canst do ; only he who
made it can mend it, or make it straight. This

2

14 THE CROOK IN THE LOT.

consideration, this view of the matter, is a proper
means, at once, to silence and to satisfy men, and
so to bring them unto a dutiful submission to their
Maker and Governor, under the crook in their lot.

Now, we take up the purpose of the text in
hese three propositions.

Prop. I. Whatsoever crook there is in one's lot,
it is of God's making.

Prop. II. What God sees meet to mar, no one
shall be able, to mend in his lot.

Prop. III. The considering of the crook in the
(ot as the work of God, or of his making, is a pro-
per means to bring us to a Christian deportment
under it.

Prop. I. Whatsoever crook there is in one's lot,
it is of God's making.

Here, two things are to be considered, namely,
the crook itself, and God's making of it.

I. As to the crook itself, the crook in the lot,
for the better understanding thereof, these few
things that follow are premised.

1. There is a certain train or course of events,
by the providence of God, falling to every one of
us during our life in this world : and that is our
lot, as being allotted to us by the sovereign God,
our Creator and Governor, "in whose hand our
breath is, and whose are all our ways." This train
of events is widely different to different persons,
according to the will and pleasure of the sovereign
manager, who ordereth men's conditions in the
world in a great variety, some moving in a higher
some in a lower sphere.

THE CROOK IN THE LOT. 15

2. In that train or course of events, some fall
out cross to us, and against the grain ; and these
make the crook in our lot. While we are here,
there will be cross events, as well as agreeable
ones, in our lot and condition. Sometimes things
are softly and agreeably gliding on ; but, by and
by, there is some incident which alters that course,
grates us, and pains us, as when we have made a
wrong step, we begin to halt.

,3 Every body's lot in this world hath some
crook in it. Complainers are apt to make odious
comparisons : they look about, and taking a distant
view of the condition of others, can discern no-
thing in it but what is straight, and just to one's
wish ; so they pronounce their neighbour's lot
wholly straight. But that is a false verdict ; there
is no perfection here ; no lot out of heaven with-
out a crook. For, as to " all the works that are
done under the sun, behold all is vanity and vexa-
tion of spirit. That which is crooked cannot be
made straight." Eccl. i. 14, 15. Who would not
have thought that Hainan's lot was very straight,
while his family was in a flourishing condition,
and he prospering in riches and honour, being
prime minister of state in the Persian court, and
standing high in the king's favour? Yet there
was, at the same time, a crook in his lot, which so
galled him, that "all this availed him nothing."
Esth. v. 13. Every one feels for himself, where
he is pinched, though others perceive it not.
Nobody's lot, in this world, is wholly crooked;
there are always some straight and- even parts in

16 IT CAME BY SIN.

it. Indeed, when men's passions, having got up,
have cast a mist over their minds, they are ready
to say, all is wrong with them, nothing right ; but,
though in hell that tale is true, and ever will be so>
yet it is never true in this world ; for there, indeed,
there is not a drop of comfort allowed, Luke xvi.
24, 25, but here it always holds good, that " it is
of the Lord's mercies we are not consumed."
Lam. iii. 22.

4. The crook in the lot came into the world by
sin : it is owing to the fall, Rom. v. 12. " By one
man sin entered into the world, and death by sin ;"
under which death, the crook in the lot is compre-
hended, as a state of comfort or prosperity is, in
scripture style, expressed by living. 1 Sam. xxv.
6. John iv. 50, 51. Sin so bowed the hearts and
minds of men, that they became crooked in respect
of the holy law ; and God justly so bowed their
lot, that it became crooked too. And this crook in
our lot inseparably follows our sinful condition,
till, dropping this body of sin and death, we get
within heaven's gates.

These being premised, a crook in the lot speaks,
in general, two things, (1.) Adversity, (2) Conti-
nuance. Accordingly it makes a day of adversity,
opposed to the day of prosperity, in the verse im-
mediately following the text.

The crook in the lot is, first, some one or other
piece of adversity. The prosperous part of one's
lot, which goes forward according to one's wish,
is the straight and even part of it; the adverse
part, going a contrary way, is the crooked part

IT DENOTES ADVERSITY. 17

thereof. God hath intermixed these two in men's
condition in this world; that, as there is some
prosperity therein, making the straight line, so
there is also some adversity, making the crooked :
which mixture hath place, not only in the lot of
saints, who are told, that " in the world they shall
have tribulation," but even in the lot of all, as
already observed. Secondly, it is adversity of
some continuance. We do not reckon it a crooked
thing, which, though forcibly bended and bowed
together, yet presently recovers its former straight-
ness. There are twinges of the rod of adversity,
which passing like a stitch in one's side, all is
immediately set to rights again : one's lot may be
suddenly overclouded, and the cloud vanish ere he
is aware. But under the crook, one having leisure
to find his smart, is in some concern to get the
crook made even. So the crook in the lot is ad-
versity, continued for a shorter or longer time;

Now, there is a threefold crook in the lot inci-
dent to the children of men.

1. One made by a cross dispensation, which,
howsoever in itself passing, yet hath lasting ef-
fects. Such a crook did Herod's cruelty make in
the lot of the mothers in Bethlehem, who by the
murderers were left " weeping for their slain chil-
dren, and would not be comforted, because they
were not." Matth. ii. ] 8. A slip of the foot may
soon be made, which will make a man go halting
long after. " As the fishes are taken in an evil
net ; so are the sons of men ensnared in an evil
time." Eccl. ix. 12. The thing may fall out in a

2*

18 SOMETIMES IS LONG CONTINUED.

moment, under which the party shall go halting to
the grave.

2. There is a crook made by a train of cross
dispensations, whether of the same or different
kinds, following hard one upon another, and leav-
ing lasting effects behind them. Thus in the case
of Job, while one messenger of evil tidings was
yet speaking, another came. Job i. 16 18. Cross
events coming one upon the neck of another, deep
calling unto deep, make a sore crook. In that
case, the party is like unto one, who, recovering
his sliding foot from one unfirm piece of ground,
sets it on another equally unfirm, which imme-
diately gives way under him too : or, like unto one,
who, travelling in an unknown mountainous track,
after having, with difficulty, made his way over
one mountain, is expecting to see the plain coun-
try ; but, instead thereof, there comes in view,
time after time, a new mountain to be passed. This
crook in Asaph's lot had like to have made him
give up all his religion, until he went into the sanc-
tuary, where this mystery of providence was un-
riddled to him. Psal. Ixxiii. 13 17. Solomon ob-
serves, " That there be just men, unto whom it
happeneth according to the work of the wicked."
Eccl. viii. 14. Providence taking a run against
them, as if they were to be run down for good and
all. Whoever they be, whose life in no part there-
of affords them experience of this, sure Joseph
missed not of it in his young days, nor Jacob in
his middle days, nor Peter in his old days, nor our
Saviour all his days.

AND RIGHT, AS IT RESPECTS GOD. 19

3. There is a crook made by one cross dispensa-
tion, with lasting effects thereof coming in the room
of another removed. Thus one crook straightened,
there is another made in its place : and so there is
still a crook. Want of children had long been the
crook in Rachel's lot. Gen. xxx. 1. That was at
length made even to her mind ; but then she got
another in its stead, hard labour in travailing to
bring forth. Chap. xxxv. 16. This world is a wil-
derness, in which we may indeed get our station
changed ; but the remove will be out of one wil-
derness station to another. When one part of the
lot is made even, soon some other part thereof will
be crooked.

More particularly, the crook in the lot hath in it
four things of the nature of that which is crooked.

(1.) Disagreeableness. A crooked thing is way-
ward ; and, being laid to a rule, answers it not, but
declines from it. There is not, in any body's lot,
any such thing as a crook, in respect of the will and
purposes of God. Take the most harsh and dismal
dispensation in one's lot, and lay it to the eternal
decree, made in the depth of infinite wisdom, before
the world began, and it will answer it exactly, with-
out the least deviation, " all things being wrought
after the counsel of his will." Eph. i. 11. Lay it
to the providential will of God, in the government
of the world, and there is a perfect harmony. If
Paul is to be bound at Jerusalem, and " delivered^
into the hands of the Gentiles," it is " the will of the
Lord it should be so." Acts xxi. 11, 14. Where-
fore, the greatest crook of the lot on earth, is straight

20 CROOKED ONLY AS IT RESPECTS T7S.

in heaven : there is no disagreeableness in it there.
But in every person's lot, there is a crook in re-
spect of their mind and natural inclination. The
adverse dispensation lies cross to that rule, and
will by no means answer it, nor harmonize with it.
When Divine Providence lays one to the other,
there is a manifest disagreeableness : the man's
will goes one way, and the dispensation another
way: the will bends upwards, and cross events
press down : so they are contrary. And there, and
only there, lies the crook. It is this disagreeable-
ness which makes the crook in the lot fit matter of
trial and exercise to us, in this our state of proba-
tion : in which, if thou wouldst approve thyself to
God, walking by faith, not by sight, thou must quiet
thyself in the will and purpose of God, and not
insist that it should be according to thy mind. Job
xxxiv. 33.

(2.) Unsightliness. Crooked things are unpleas-
ant to the eye : and no crook in the lot seemeth to
be joyous, but grievous, making an unsightly ap-
pearance. Heb. xii. 11. Therefore men need to
beware of giving way to their thoughts, to dwell on
the crook in their lot, and of keeping it too much
in view. David shows a hurtful experience of his,
in that kind, Psal. xxxix. 3. " While I was musing
the fire burned." Jacob acted a wiser part, called
his youngest son Benjamin, the son of the right-
hand, whom the dying mother had named Benoni,
the son of my sorrow ; by this means providing,
that the crook in his lot should not be set afresh in
his view, on every occasion of mentioning the name

OFTEN EXPOSES TO TEMPTATION. 21

of his son. Indeed, a Christian may safely take a
steady and leisurely view of the crook of his lot in
the light of the holy word, which represents it as
the discipline of the covenant. So faith will dis-
cover a hidden sightliness in it, under a very un-
sightly outward appearance ; perceiving the suita-
bleness thereof to the infinite goodness, love, and
wisdom of God, and to the real and most valuable
interests of the party : by which means one comes
to take pleasure, and that a most refined pleasure,
in distresses. 2 Cor. xii. 10. But whatever the
crook in the lot be to the eye of faith, it is not at
all pleasant to the eye of sense.

(3.) Unfitness for motion. Solomon observes
the cause of the uneasy and ungraceful walking of
the lame, Prov. xxvi. 7. " The legs of the lame are
not equal." This uneasiness they find, who are ex-
ercised about the crook in their lot : a high spjrit
and a low adverse lot, makes great difficulty in the
Christian walk. There is nothing that gives temp-
tation more easy access, than the crook in the lot ;
nothing more apt to occasion out-of-the-way steps.
Therefore, saith the apostle, Heb. xii. 13. " Make
straight paths for your feet, lest that which is lame
be turned out the way." They who are labouring
under it are to be pitied then, and not to be rigidly
censured ; though they are rare persons who learn
this lesson, till taught by their own experience. It
is long since Job made an observation in this case,
which holds good unto this day, Job xii. 5. " He
that is ready to slip with his feet, is as a lamp des-
pised in the thought of him that is at ease."

22 DIFFERENT IN DIFFERENT PERSONS

(4.) " Aptness to catch hold and entangle, like
hooks, fish-hooks." Amos iv. 2. The crook in the
lot doth so very readily make impression, to the
ruffling and fretting one's spirit, irritating corrup-
tion, that Satan fails not to make diligent use of it
for these dangerous purposes ; which point once
gained by the tempter, the tempted, ere he is aware
finds himself entangled as in a thicket, out of which
he knows not how to extricate himself. In that
temptation it often proves like a crooked stick,
troubling a standing pool, which not only raises up
the mud all over, but brings up from the bottom
some very ugly thing. Thus it brought up a spice
of blasphemy and atheism in Asaph's case, Psal.
Ixxiii. 13. "Verily I have cleansed my heart in
vain, and washed my hands in innocence :" as if
he had said, There is nothing at all in religion, it
is a vain and empty thing, that profiteth nothing ;
I was a fool to have been in care about purity and
holiness, whether of heart or life. Ah ! is this
the pious Asaph ? How is he turned so white un-
like himself ! but the crook in the lot is a handle,
whereby the tempter makes surprising discoveries
of latent corruption even in the best.

This is the nature of the crook in the lot ; let
us now observe what part of the lot it falls in.
Three conclusions may be established upon this
head.

1st It may fall in any part of the lot ; there is
no exempted one in the case : for, sin being found
in every part, the crook may take place in any
part. Being " all as an unclean thing, we may

DrFFEH.E.NT IN. ...DIFFERENT PERSONS. 23

all fade as a leaf." Isa.ilxiv. 6. The main stream
of sin, which the crook readily; follows, runs in
very different channels, in fhe, case of different
persons. ; And in regard of the various dispositions
of the minds of men, that will prove a sinking
weight Unto one, which another would go very
lightly under.

2dly. It may at once fall into many parts of the
lot, the Lord calling, as in a solemn day, one's ter-
rors round about, Lam. ii. 22. Sometimes, God
makes one notable crook in a man's lot; but its
name may be Gad, being but the forerunner of a
troop which cometh. Then the crooks are multi-
plied, so that the party is made to halt on each
side. While one stream, let in from one quarter,
is running full against, him, another is let in on
him from another quarter, till in the end the waters
break in on every hand.

3dly. It often falls in the tender part ; I mean,
that part of the lot wherein one is least able to
bear it, or, at least thinks he is so. Psal. Iv. 12,
13. "It was not an enemy that reproached me,
then I could have borne it. But it was thou, a
man, mine equal, my guide, and mine acquaint-
ance." If there is any one part of, the lot, which
of all others one is disposed to nestle in, the thorn
will readily be laid there, especially if he belongs
to God ; in that thing wherein he is least of all
able to be touched, he will be sure to be pressed.
There the' trial will be taken of him ; for there is
the grand competition with Christ. "I take from
them the desires of their eyes, a,nd that where-

24 IN SOME, IN BODILY DEFECTS.

upon they set their minds," Ezek. xxiv. 25. Since
the crook in the lot is the special trial appointed for
every one, it is altogether reasonable, and becom-
ing the wisdom of God, that it fall on that which
f all things doth most rival him.

But more particularly, the crook may be observ-
ed to fall in these four parts of the lot.

First, In the natural part affecting persons con-
sidered as of the make allotted for them by the
great God that formed all things. The parents of
mankind, Adam, and Eve, were formed altogether
sound and entire, without the least blemish, wheth-
er in soul or body ; but in the formation of their
posterity, there often appears a notable variation
from the original. Bodily defects, superfluities,
deformities, infirmities, natural or accidental, made
the crook in the lot of some : they have something
unsightly or grievous about them. Crooks of this
kind, more or less observable, are very common
and ordinary; the best are not exempted from
them : and it is purely owing to sovereign pleas-
ure they are not more numerous. Tender eyes
made the crook in the lot. of Leah. Gen. xxix. 17.
Rachel's beauty was balanced with barrenness,
the crook in her lot, chap. xxx. 1. Paul, the great
apostle of the Gentiles, was, it should seem, no per
sonable man, but of a mean outward appearance,
for which fools were apt to contemn him, 2 Cor.
x. 10. Timothy was of a weak and sickly frame, 1
Tim. v. 23. And there is a yet far more consid-
erable crook in the lot of the lame, the blind, the
deaf, and dumb. Some are weak to a degree in

IN OTHERS, THEIR REPUTATION. 25

their intellects ; and it is the crook in the lot of
several bright souls to be overcast with clouds,
notably bemisted and darkened, from the crazy
bodies they are lodged in ; an eminent instance
whereof we have in the grave, wise, and patient Job,
" going mourning without the sun ; yea, standing 1
up and crying in the congregation." Job. xxx. 28.
Secondly. It may fall in the honorary pact.
There is an honour due to all men, the small as.
well as the great. 1 Pet. ii. 17, and that upon the
ground of the original constitution of human nature,,
as it was framed in the image of God. But, in the
sovereign disposal of holy Providence, the crook
in the lot of some falls here ; they are neglected
and slighted ; their credit is still kept low : they
go through the world under a cloud, being put into*
an ill name, their reputation sunk. This sometimes-
is the natural consequence of their own foolish andi
sinful conduct ; as in the case of Dinah, who, by
her gadding abroad to satisfy her youthful curiosity,,
regardless of, and therefore not waiting for a provi-
dential call, brought a lasting stain on her honour,.
Gen. xxxiv. But, where the Lord intends a crook,
of this kind in one's lot, innocence will not be able
to ward it off in an ill-natured world ; neither will
true merit be able to make head against ijt, to make
one's lot stand straight in that part. Thus David
represents his case, Psal. xxxi. 1-1 13; "They
that did see me without, fled from me : ;>I am for-
gotten as a dead man out of mind: I am like a
broken vessel. For I have heard the " slander ofT
many."

26 IN OTHERS, THEIR OALLING IN LIFE.

Thirdly, It may fall in the vocational part
Whatever is a man's calling or station in the
world, be it sacred or civil, the crook in their lot
may take its place therein. Isaiah was an eminent
prophet, but most unsuccessful, Isa. liii. 1. Jere-
miah met with such a train of discouragements and
ill usage in the exercise of his sacred function,
that he was very near giving it up, saying, " I will
not make mention of him, nor speak any more in
his name." Jer. xx 9. The Psalmist observes this
crook often to be made in the lot of some men very
industrious in their civil business who sow in the
fields and at times " God blesseth them and
suffereth not their cattle to decrease ; but again,
they are minished, and brought low, through op-
pression, affliction, and sorrow." Psal. cvii. 37
39. Such a crook was made in Job's lot after he
had long stood even. Some manage their em-
ployments with all care and diligence ; the hus-
bandman carefully labouring his ground ; the sheep-
master " diligent to know the state of his flocks,
and looking well to his herds ;" the tradesman,
early and late at his business ; the merchant, dili-
gently plying his, watching and falling in with the
most fair and promising opportunities ; but there
is such a crook in that part of their lot, as all they
are able to do can by no means make even. For
why? The most proper means used for compass-
ing an end are insignificant without a word of di-
vine appointment commanding their success.
" Who is he that saith, and it conieth to pass,
when the Lord commandeth it not?" Lam. iii. 37.

IN OTHERS, THEIR NEAREST RELATIONS. 27

People ply their business with skill and industry,
but the wind turns in their face. Providence
crosses their enterprises, disconcerts their mea-
sures, frustrates their hopes and expectations, ren-
ders their endeavours unsuccessful, and so puts
and keeps them still in straitened circumstances.
" So the race is not to the swift, nor the battle to
the strong, neither yet bread to the wise." Eccl.
ix. 11. Providence interposing, crooks the mea-
sures which human prudence and industry had
laid straight towards the respective ends ; so the
swift lose the race, and the strong the battle, and
the wise miss of bread ; while, in the mean time,
some one or the other providential incident, sup-
plying the defect of human wisdom, conduct, and
ability, the slow gain the race and carry the prize ;
the weak win the battle and enrich themselves
with the spoil ; and bread falls into the lap of the
fool.

Lastly, It may fall in the relational part. Rela-
tions are the joints of society ; and there the crook
in the lot may take place, one's smartest pain being
often felt in these joints. They are in their nature
the springs of man's comfort ; yet, they often turn
the greatest bitterness to him. Sometimes this
crook is occasioned by the loss of relations.
Thus a crook was made in the lot of Jacob, by
means of the death of Rachel, his beloved wife,
and the loss of Joseph, his sou and darling, which
had like to have made him go halting to the grave.
Job laments this crook in 'his lot, Job xvi. 7.
" Thou hast made desolate all my company ;"

28 IN DOMESTIC DISQUIETUDE.

meaning his dear children, every one of whom he
had laid in the grave, not so much as one son or
daughter left him. Again, sometimes it is made
through the afflicting hand of God lying heavy .on
them ; which, in virtue of their relation, recoils on
the party, as is feelingly expressed by that believ-
ing woman, Matt. xv. 22. " Have mercy on me,
O Lord; my daughter is grievously vexed."
Ephraim felt the smart of family afflictions,
" when he called his son's name Beriah, because
it went evil with his house." 1 Chron. vii. 23.
Since all is not only vanity, but vexation of spirit,
it can hardly miss, but the more of these springs
of comfort are opened to a man, he must, at one
time or other, find he has but the more sources of
sorrows to gush out and spring in upon him ; the
sorrow always proportioned to the comfort found
in them, or expected from them. And, finally, the
crook is sometimes made here by their proving
uncomfortable through the disagreeableness of
their temper, and disposition. There was a crook
in Job's lot, by means of an undutiful, ill-natured
wife, Job xix. 17. In Abigail's, by means of a
surly, ill-tempered husband, 1 Sam. xxv. 25. In
Eli's, through the perverseness and obstinacy of
his children, chap. ii. 25. In Jonathan's, through
the furious temper of his father, chap. xx. 30 33.
So do men oftentimes find their greatest cross,
where they expected their greatest comfort. Sin
hath unhinged the whole creation, and made every
relation susceptible of the crook. In the family
are found masters hard and unjust, servants fro-

GOD, THE AUTHOR OF THESE DISPENSATIONS. 29

ward and unfaithful ; in a neighbourhood, men sel-
fish and uneasy ; in the church, ministers unedi-
fying, and offensive in their walk, and people con-
temptuous and disorderly, a burden to the spirits
of ministers ; in the state, magistrates oppressive,
and discountenancers of that ' which is good, and
subjects turbulent and seditious ; all these cause
crooks in the lot of their relatives. And thus far
of the crook itself.

II. Having seen the crook itself, we are in the
next place, to consider of God's making it. And
here is to be shown, 1. That it is of God's mak-
ing. 2. How it is of his making. 3. Why he
makes it.

FIRST, That the crook in the lot, whatever it is,
ig of God's making appears from these three con-
siderations.

First, It cannot be questioned, but the crook in
the lot, considered as a crook, is a penal evil,
whatever it is for the matter thereof; that is,
whether the thing in itself, its immediate x cause
and occasion, be sinful or not, it is certainly a
punishment or affliction. Now, as it may be, as
such, holily and justly brought on us, by our Sov-
ereign Lord and Judge, so he expressly claims the
doing or making of it, Amos iii. 6. " Shall there
be evil in a city, and the Lord hath not done it ?',*
Wherefore, since there can be no penal evil, but
of God's making, and the crook in the lot is such
an. evil, it is necessarily concluded to be of God's
making.

Secondly, It is evident, from the scripture doc-

3*

30 ALL ARE UNDER HIS ARRANGEMENT.

trine of divine providence, that God brings about
every man's lot, and all the parts thereof. He sits
at the helm of human affairs, and turns them about
whithersoever he listeth. " Whatsoever the Lord
please, that did he in heaven and in earth, in the
seas and all deep places," Psal. cxxxv. 6. There
is not any thing whatsoever befalls us, without his
overruling hand. The same providence that
brought us out of the womb, bringeth us to, and
fixeth us in, the condition and place allotted for
us, by him who " hath determined the times, and
the bounds of our habitation." Acts xvii. 26. It
overrules the smallest and most casual things
about us, such as " hairs of our head falling on the
ground," Matt. x. 29, 30. " A lot cast into the
lap." Prov. xvi. 33. Yea, the free acts of our
will, whereby we choose for ourselves, for even
" the king's heart is in the hand of the Lord, as
the rivers of water." Prov. xxi. 1. And the whole
steps we make, and which others make in refer-
ence to us ; for " the way of man is not in him-
self; it is not in man that walketh to direct his
steps." Jer. x. 23. .And this, whether these steps
causing the crook be deliberate and sinful ones,
such as Joseph's brethren selling him into Egypt ;
or whether they be undesigned, such as man-
slaughter purely casual, as when one hewing
wood, kills his neighbour with " the head of the
axe slipping from the helve." Deut. xix. 5. For
there is a holy and wise providence that governs
the sinful and the heedless actions of men, as a
rider doth a lame horse, of whose halting, not he,

ALL ARE TINDER HIS ARRANGEMENT. 31

but the horse's lameness, is the true and proper
cause ; wherefore in the former of these cases,
God is said to have sent Joseph into Egypt, Gen^
xly. 7, and in the latter, to deliver one into his
neighbour's hand, Exod. xxi. 13.

Lastly, God hath, by an eternal decree, immove-
able as mountains of brass, Zech. vi. 1, appointed
the whole of every one's lot, the crooked parts
thereof, as well as the straight. By the same
eternal decree, whereby the high and low parts of
the earth, the mountains and the valleys, were ap-
pointed, are the heights and the depths, the pros-
perity and adversity, in the lot of the inhabitants
thereof determined ; and they are brought about,
in time, in a perfect agreeableness thereto.

The mystery of Providence, in the government
of the world, is, in all the parts thereof, the build-
ing reared up of God, in exact conformity to the
plan in his decree, " who worketh all things after
the counsel of his own will." Eph. i. 11. So that
there is never a crook in one's lot, but may be run
up to this original. Hereof Job piously sets us an
example in his own case, Job xviii. 13, 14. "He
is of one mind, and who can turn him ?" and what
his soul desireth, even that he doth. For he per-
formeth the thing that is appointed for me ; and
many such things are with him."
. SECONDLY, That we may see how the crook in
the lot is of God's making, we must distinguish
between pure sinless crooks, and impure sinful
ones.

First, There are pure and sinless crooks ; which

32 SINLESS AND SINFUL CROOKS.

are mere afflictions, cleanly crosses, grievous in
deed, but not defiling. Such was Lazarus's po-
verty, Rachel's barrenness, Leah's tender eyes,
the blindness of the man who had been so from
his birth, John ix. 1. Now, the crooks of this
kind are of God's making, by the efficacy of his
power directly bringing them to pass, and causing
them to be. He is the maker of the poor, Prov.
xvii. 5. " Whoso mocketh the poor, reproacheth
his Maker ;" that is, reproacheth God who made
him poor, according to that, 1 Sam. ii. 7, " The
Lord maketh poor." It is he that hath the key of
the womb, and as he sees meet, shuts it, 1 Sam. i.
5, or opens it, Gen. xxix. 31. And it is " he that
formeth the eyes," Psal. xciv. 9. And the man
was " born blind, that the works of God should be
made manifest in him." John ix. 3. Therefore he
saith to Moses, Exod. iv. 11. "Who maketh the
dumb, or deaf, or the seeing, or the blind ? Have
not I, the Lord?" Such crooks in the lot are of
God's making, in the most ample sense, and in
their full comprehension, being the direct effects of
his agency, as well as the heavens and the earth.
Secondly, There are impure sinful crooks,
which, in their own nature, are sins as well as af-
flictions, defiling as well as grievous. Such was
the crook made in David's lot, through his family
disorders, the defiling of Tamar, the murder of
Amnon, the rebellion of Absalom, all of them un-
natural. Of the same kind was that made in
Job's lot by the Sabeans and Chaldeans, taking
away his substance and slaying his servants. As

WO TO BE ACKNOWLEDGED IN AFFLICTIONS. 33

these were the afflictions of David and Job res-
pectively, so they were the sins of the actors, the
unhappy instruments thereof. Thus one and the
same thing may be, to one a heinous sin, defiling
and laying him under guilt, and to another an af-
fliction, laying him under suffering only. Now,
the crooks of this kind are not of God's making,
in the same latitude as those of the former ; for
he neither puts evil in the heart of any, nor stir-
reth up to it : " He cannot be tempted with evil,
neither tempteth he any man." James i. 13. But
they are of his making, by his holy permission of
them ; powerful bounding of them, and wise over-
ruling of them to some good end.

1st. He- holily permits them, suffering men "to
walk in their own ways." Acts xiv. 16. Though
he is not the author of those sinful crooks, causing
them to be, by the efficacy of his power: yet, if he
did not permit them, willing not to hinder them,
they could not be at all : for " he shutteth and no
man openeth." Rev. iii. 7. But he justly with-
holds his grace which the sinner doth not desire,
takes off the restraint under which he is uneasy,
and since the sinner will be gone, lays the reins
on his neck, and leaves him to the swing of his
lust. Hos. iv. 17. " Ephraim is joined to idols ;
let him alone." Psal. Ixxxi. 11, 12. "Israel
would none of me : so I gave them up to their
own heart's lusts." In which unhappy situation
the sinful crook doth, from the sinner's own proper
motion, naturally and infallibly follow; even as
water runs down a hill, wherever there is a gap

34 LIMITED BY HIS POWKR AND GOODNESS. ,

left open before it. So in these circumstances, ,
11 Israel walked in their own counsels," ver. 12.
And thus this kind of crook is of God's making,
as a just judge, punishing the sufferer by it. This
view of the matter silenced David under Shimei's
cursings, 2 Sam. xvi. 10, 11. " Let him alone, and
let him curse, for the Lord hath bidden him."

2dly. He powerfully bounds them, Psal. Ixxvi.
10. " The remainder of wrath" (that is, the crea-
ture's wrath) " thou shalt restrain." Did not God
bound these crooks, however sore they are in any
one's case, they would be yet sorer. But he says
to the sinful instrument, as he said to the sea,
"Hitherto shalt thou come, but no farther; and
here shall thy proud waves be stayed." He lays
a restraining hand on him, that he cannot go one
step farther, in the way his impetuous lust drives,
than he sees meet to permit. Hence it comes to
pass, that the crook of this kind is neither more
nor less, but just as great as he by his powerful
bounding makes it to be. An eminent instance
hereof we have in the case of Job, whose lot was
crooked through a peculiar agency of the devil ;
but even to that grand sinner, God set a bound in
the case : " The Lord said unto Satan, Behold all
that he hath is in thy power, only upon himself
put not forth thine hand." Job i. 12. Now, Satan
went the full length of the bound, leaving nothing
within the compass thereof untouched, which he
saw could make for his purpose, ver. 18, 19. But
he could by no means move one step beyond it, to
carry his point, which he could not gain within it.

OVERRULED FOR SOME GOOD PURPOSE. ,35

And therefore, to make the trial greater, and the
crook sorer, nothing remained but that the bound
set should be removed, and the sphere of his
agency enlarged ; for which cause he saith, " But
touch his bone and his flesh and he will curse thee
to thy face," chap. ii. 5, and it being removed ac-
cordingly, but withal a new one set, ver. 6. " Be-
hold he is in thine hand, but save his life ;" the
crook was carried to the utmost that the new bound
would permit, in a consistency with his design of
bringing Job to blaspheme ; " Satan smote him
with sore boils, from the sole of his foot unto the
crown of his head," ver. 7. And had it not been
for this bound, securing Job's life, he, after finding
this attempt unsuccessful too, had doubtless des-
patched him at once.

3dly. He wisely overrules them to some good
purpose, becoming the divine perfections. While
the sinful instrument hath an ill design in the crook
caused by him, God directs it to a holy and good
end. In the disorders of David's family, Amnon's
design was to gratify a brutish lust; Absalom's, to
glut himself with revenge, and to satisfy his pride
and ambition ; but God meant thereby to punish
David for his sin in the .matter of Uriah. In the
crook made in Job's lot, by Satan, and the Sabe
ans and Chaldeans, his instruments, Satan's design
was to cause Job to blaspheme, and theirs to gra-
tify their covetousness : but God had another de-
sign therein becoming himself, namely, to manifest
Job's sincerity and uprightness. Did not he
wisely and powerfully overrule these crooks made

36 WHY IS THE CROOK APPOINTED *

in men's lot, no good could come out of them ; but
he always overrules them so as to fulfil his own
holy purposes thereby : (howbeit the sinner mean-
eth not so ;) for his designs cannot miscarry, his
" counsel shall stand," Isa. xlvi. 10. So the sinful
crook is, by the overruling hand of God, turned
about to his own glory, and his people's good in
the end ; according to the word, Prov. xvi. 4.
"The Lord hath made all things for himself."
Rom. viii. 28. " All things work together for good
to them that love God." Thus Hainan's plot for
the destruction of the Jews " was turned to the
contrary." Esth. ix. 1. And the crook made in
Joseph's lot, by his own brethren selling him into
Egypt, though it was on their part most sinful, and
of a most mischievous design ; yet, as it was of
God's making, by his holy permission, powerful
bounding, and wisely overruling it, had an issue
well becoming the divine wisdom and goodness :
both of which Joseph notices to them, Gen. 1. 20.
" As for you, ye thought evil against me ; but God
meant it unto good, to bring to pass, as it is this
day, to save much people alive."

THIRDLY, It remains to inquire, why God makes
a crook in one's lot? And this is to be cleared by
discovering the design of that dispensation : a mat-
ter which it concerns every one to know, and care-
fully to notice, in order to a Christian improvement
of the crook in their lot. The design thereof
seems to be, chiefly, sevenfold.

First. The trial of one's state, whether one is in
the state of grace or not ? Whether a sincere Chris-

FOR THE TRIAL OF ONE'S STATE. 37

tian, or a hypocrite ? Though every affliction is
trying, yet here I conceive lies the main providen-
tial trial a man is brought into, with reference to his
state ; forasmuch as the crook in the lot, being a
matter of continued course, one has occasion to
open and show himself again and again in the same
thing ; whence it comes to pass, that it ministers-
ground for a decision, in that momentous point. It
was plainly on this foundation that the trial of Job's
state was put. The question was, whether Job was
an upright and sincere servant of God, as God
himself testified of him ; or but a mercenary one,,
a hypocrite, as Satan alleged against him ? And
the trial hereof was put upon the crook to be made?
in his lot. Job i. 8 12. and ii. 3 6. Accord^-
ingly, that which all his friends, save Elihu, the.-
last speaker, did. in their reasonings with him un-
der his trial, aim at, was to prove him a hypocrite ?
Satan thus making use of these good men for gain-
ing his point. As God made trial of Israel in the 1
wilderness, for the land of Canaan, by a train ot
afflicting dispensations, which Caleb and Joshua^
bearing strenuously, were declared meet to enter
the promised land, as having followed the Lord'
fully ; while others being tired out with them, their
carcasses fell in the wilderness ; so he makes tria
of men for heaven, by the crook in their lot. If
one can stand that test, he is manifested to be a.
saint, a sincere servant of God, as Job was proved
to be ; if not, he is but a hypocrite ; he cannot,
stand the test of the crook in his lot, but 'goes away

4

38 FOR THE TRIAL OF ONE*S STATE.

like dross in God's furnace. A melancholy in-
stance of which we have in that man of honour
and wealth, who, with high pretences of religion,
arising from a principle of moral seriousness, ad-
dressed himself to our Saviour, to know " what he
should do that he might inherit eternal life." Mark
x. 17 22. Our Saviour, to discover the man to
himself, makes a crook in his lot, where all along
before it had stood even, obliging him, by a proba-
tory command, to sell and give away all that he
had, and follow him, ver. 21. " Sell whatsoever
thou hast, and give to the poor, and come take up
the cross and follow me." Hereby he was, that
moment, in the court of conscience, stript of his
great possessions ; so that thenceforth he -could no
'longer keep them, with a good conscience, as he
might have done before. The man instantly felt
the smart of this crook made in his lot; "he was
sad at that saying," ver. 22. that isj immediately
upon the hearing of it, being struck with pain,
disorder, and confusion of mind, his countenance
changed, became cloudy and lowering, as the same
word is used. Matth. xvi. 3. He could not stand
the test of that crook ; he could by no means sub-
mit his lot to God in that point, but behooved to
have it, at any rate, according to his own mind.
So he " went away grieved, for he had great pos-
sessions." He went away from Christ back to his
plentiful estate, and though with a pained and sor-
rowful heart, sat him down again on it a violent
possessor before the Lord, thwarting the divine

EXCITATION TO- DUTY. 3Q

order. And there is no appearance that ever this
order was revoked, or that ever he came to a h$V
ter temper in reference thereunto.

Secondly, excitation to duty, weaning one from
this world, and prompting him to look after the
happiness of the other world. Many have been
beholden to the crook in their lot, for that ever they
came to themselves, settled, and turned serious.
Going for a time like a wild ass used to the wilder-
ness, scorning to he turned, their foot hath slid in
due time ; and a crook being thereby made in their
lot, their mouth hath come wherein they have been
caught. Jer. ii. 24. Thus was the prodigal brought
to himself, and obliged to entertain thoughts of re-
turning unto his father. Luke xv. 17. The crook
in their lot convinces them at length that here is
no,t their rest. Finding still a pricking thorn of
uneasiness, whensoever they lay down their head
where they would fain take rest in the creature,
and that they are obliged to lift it again, they are
brought to conclude, there is no hope from that
quarter, and begin to cast about for rest another
way, so it makes them errands to God, which they
had not before ; forasmuch as they feel a need of
the comforts of the other world, to which their
mouths were out of taste, while their lot stood even
to their mind. Wherefore, whatever use we make
of the crook in our lot, the voice of it is, " Arise
ye and depart, this is not your rest." And it is
surely that, which of all means of mortification, of
the afflictive kind, doth most deaden a real
tian to this life and world.

40 CONVICTION OF SIN.

Thirdly, Conviction of sin. As when one walk-
ing heedlessly is suddenly taken ill of a lameness :
his going halting the rest of his way convinces him
of having made a wrong step ; and every new pain-
ful step brings it afresh to his mind : so God makes
a crook in one's lot, to convince him of some false
step he hath made, or course he hath taken. What
the sinner would otherwise be apt to overlook, for-
get, or think light of, is by this means recalled to
mind, set before him as an evil and bitter thing,
and kept in remembrance, that his heart may every
now and then bleed for it afresh. Thus, by the
crook, men's sin finds them out to their conviction,
" as the thief is ashamed when he is found." Numb,
xxxii. 23. Jer. ii. 26. The which Joseph's brethren
do feelingly express, under the crook made in their
lot in Egypt, Gen. xlii. 11. " We are verily guilty
concerning our brother," chap. xliv. 16. " God
hath found put the iniquity of thy servants." The
crook in the lot doth usually, in its nature or cir-
cumstances, so naturally refer to the false step or
course, that it serves for a providential memorial
of it, bringing the sin, though of an old date, fresh
to remembrance, and for a badge of the sinner's
folly, in word or deed, to keep it ever before him.
When Jacob found Leah, through Laban's unfair
dealing, palmed upon him for Rachel, how could
he miss of a stinging remembrance of the cheat he
had, seven years at least before, put on his own
father, pretending himself to be Esau ? Gen. xxvii.
19. How could it miss of galling him occasion-
"" y afterwards during the course of the marriage ?

CORRECTION FOR SIN. 4J

He had imposed on his father the younger brother
for the elder ; and Laban imposed on him the elder
sister for the younger. The dimness of Isaac's
eyes favoured the former cheat ; and the darkness
of the evening did as much favour the latter. So
he behooved to say, as Adoni-bezek in another case,
Judges i. 7. " As I have done, so God hath re-
quited me." In like manner, Rachel dying in child-
birth, could hardly avoid a melancholy reflection
on her rash and passionate expression, mentioned
Gen. xxx. 1. " Give me children, or else I die."
Even holy Job read, in the crook of his lot, some
false steps he had made in his youth, many years
before, Job xiii. 26. " Thou writest bitter things
against me, and makest me to possess the iniquities
of my youth."

Fourthly, Correction, or punishment for sin. In
nothing more than in $he crook of the lot, is that
word verified, Jer. ii. 19. " Thine own wickedness
shall correct thee, and thy backslidings shall re-
prove thee." God may, for a time, wink at one's
sin. which afterward he will set a brand of his in-
dignation upon, in crooking the sinner's lot, as he
did in the case of Jacob, and of Rachel, mentioned
before. Though the sin was a passing action, or
a course of no long continuance, the mark of the
divine displeasure for it, set on the sinner in the
crook of his lot, may pain him long and sore, that
by repeated experience he may know what an evil
and bitter thing it was. David's killing Uriah by
the sword of the Ammonites was soon over ; but
for that cause " the sword never departed from his

4*

42 PRESENTING OF SIN.

house." 2 Sam. xii. 10. Gehazi quickly obtained
two bags of money from Naaman, in the way of
falsehood and lying ; but as a lasting mark of the
divine indignation against the profane trick, he got
withal a leprosy which clave to him while he lived,
and to his posterity after him. 2 Kings, v. 27. This
may be the case, as well where the sin is pardoned,
as to the guilt of eternal wrath, as where it is cot.
And one may have confessed and sincerely repent-
ed of that sin, which yet shall make him go halting
to the grave, though it cannot carry him to hell.
A man's person may be accepted in the Beloved,
who yet hath a particular badge of the divine dis-
pleasure, with his sin hung upon him in the crook
of his lot. Psal. xcix. 8. " Thou wast a God that
forgavest them, though thou tookest vengeance on
their inventions."

Fifthly, Preventing of sin. Hos. ii. 6. " I will
hedge up thy way with thorns, and make a wall
that she shall not find her paths." The crook in
the lot will readily be found to lie cross to some
wrong bias of the heart, which peculiarly sways
with the party : so it is like a thorn-hedge or wall
in the way which that bias inclines him to. The
defiling objects,. the world do specially take and
prove ensnaring, as they are suited to the particu-
lar cast of temper in men : but by means of the
crook in the lot, the paint and varnish is worn off
the defiling object, whereby it loses its former tak-
ing appearance : thus, the edge of corrupt affec-
tions is blunted, temptation weakened, and much
sin prevented ; the sinner after " gadding about so

DISCOVERY OF LATENT CORRUPTION. 43

much, to change his way, returning ashamed." Jer
ii. 36, 37. Thus the Lord crooks one's lot that
" he may withdraw man from his purpose, and hide
pride from men :" and so " he keepeth back his
soul from the pit." Job xxxiii. 17, 18. Every one
knows what is most pleasant to him ; but God alone
knows what is most profitable. As all men are
liars, so all men are fools too : He is the only wise
God. Jude, ver. 25. Many are obliged to the crook
in their lot, that they go not to those excesses,
which their vain minds and corrupt affections would
with full sail carry them to ; and they would from
their hearts bless God for making it, if they did but
calmly consider what would most likely be the issue
of the removal thereof. When one is in hazard of
fretting under the hardship of bearing the crook,
he would do well to consider what condition he is
as yet in to bear its removal in a Christian manner.
Sixthly, Discovery of latent corruption, whether
in saints or sinners. There are some corruptions
in every man's heart, which lie, as it were, so near
the surface, that they are ready on every turn to
rise up ; but then there are others also which lie
so very deep, that they are scarcely observed a*
all. But as the fire under the pot makes the scum
to rise up, appear a-top, and run over ; so the crook
in the lot raises up from the bottom, and brings
out, such corruption as otherwise one could hardly
imagine to be within. Who would have suspected
such strength of passion in the meek Moses as he
discovered at the waters of strife, and for which
he was kept out of Canaan? Psal. cvi. 32, 33

44 THE EXERCISE OF GRACE,

Num. xx. 13. So much bitterness of spirit in the
patient Job, as to charge God with becoming cruel
to him? Job xxx. 2 J. So much ill-nature in the
good Jeremiah, as to curse not only the day of his
birth, but even the man who brought tidings of it
to his father ? Jer. xx. 14, 15. Or, such a tang of
atheism in Asaph, as to pronounce religion a vain
thing? Psalm Jxxiii. 13. But the crook in the
lot, bringing"' out these things, showed them to
have been within* how long soever they had
lurked unobserved. And as this design, however
indecently proud scoffers allow themselves to treat
it, is in no way inconsistent with the divine per-
fections ; so the discovery itself is necessary for
the due humiliation of sinners, and to stain the
pride of all glory, that men may know themselves.
Both which appear, in that it was on this very de-
sign that God made the Jong-continued, c.rqpk in
Israel's lot in the wilderness; even to humble
them and prove them, to know what was in their
heart. Deut. viii. 2.

Seventhly, The exercise of grace in the children
of God. Believers, through the remains of in-
dwelling corruption, are liable to fits of spiritual
laziness and inactivity, in which their graces lie
dormant for the time. Besides, there are some
graces, which of their own nature are but occa ;
sional in their exercise ; as being exercised only
upon occasion of certain things which they have
a necessary relation to : such as patience and long-
suffering. Now, the crook in the lot serves to
rouse up a Christian to the exercise of the graces,

THE EXERCISE OF GRACE. 45

overpowered by corruption, and withal to call forth
to action the occasional graces, ministering proper
occasions for them. The truth is, the crook in the
lot is the great engine of Providence for making
men appear in their true colours, discovering both
their ill and their good ; and if the grace of God
be in them, it will bring it out, and cause it to dis-
play itself. It so puts the Christian to his shifts,
that however it makes him stagger for a while, yet
it will at length evidence both the reality and the
strength of grace in him. " Ye are in heaviness
through manifold temptations, that the trial of your
faith, being much more precious than of gold that
perisheth, may be found unto praise." 1 Pet. i. 6,
7. The crook in the lot gives rise to many acts of
faith, hope, love, self-denial, resignation, and other
graces ; to many heavenly breathings, pantings,
and groanings, which otherwise would not be
brought forth. And I make no question but these
things, however by carnal men despised as trifling,
are more precious in the sight of God than even
believers themselves are aware of, being acts of
immediate internal worship ; and will have a sur-
prising notice taken of them, and of the sum of
them, at long run, howbeit the persons themselves
often can hardly think them worth their own no-
tice at all. The steady acting of a gallant army"
of horse and foot to the routing of the enemy, is
highly prized; but the acting of holy fear and
humble hope, is in reality far more valuable, as
being so in the sight of God, whose judgment, we
are sure, is according to truth. This the Psalmist

46 THE EXERCISE OP GRACE.

teacheth. Psal. cxlvii. 10,11. "He delighteth
not in the strength of the horse ; he taketh not
pleasure in the legs of a man. The Lord taketh
pleasure in them that fear him, in those that hope
in his mercy." And indeed the exercise of the
graces of his Spirit in his people, is so very pre-
cious in his sight, that whatever grace any of them
excel in, they will readily get such a crook made
in their lot as will be a special trial of it, that will
make a proof of its full strength. Abraham ex-
celled in the grace of faith, in trusting God's bare
word of promise above the dictates of sense : and
God, giving him a promise, that he would make of
him a great nation, made withal a crook in his lot,
by which he had enough ado with all the strength
of his faith ; while he was obliged to leave his
country and kindred, and sojourn among the Ca-
naanites ; his wife continuing barren, till past the
age of child-bearing : and when she had at length
brought forth Isaac, and he was grown up, he was
called to offer him up for a burnt-offering, the more
exquisite trial of his faith, that Ishmael was now
expelled his family, and that it was declared, That
in Isaac only his seed should be called. Gen. xxi.
12. "Moses was very meek above all the men
which were upon the face of the earth." Numb,
xii. 3. And he was intrusted with the conduct of
a most perverse and unmanageable people, the
crook in his lot plainly designed for the exercise
of his meekness. Job excelled in patience, and
by the crook in his lot, he got as much to do with
it. For God gives none of his people to excel in

THE DOCTRINE APPLIED. 47

r a gift, but some time or other he will afibrd them
use for the whole compass of it.

Now, the use of this doctrine is threefold. '(!,)
For reproof. (2.) For consolation. And (3.) For
exhortation.

Use 1. For reproof. And it meets with three
sorts of persons as reprovable.

First, The carnal and earthly, who do not with
awe and reverence regard the crook in their lot as
of God's making. There is certainly a signature
of the divine hand upon it to be perceived by just
observers ; and that challengeth an awful regard,
the neglect of which forbodes destruction, Psal.
xxviii. 5. " Because they regard not the works of
the Lord, nor the operation of his hands, he shall
destroy them, and not build them up." And herein,
they are deeply guilty, who, poring upon second
causes, and looking no further than the unhappy
instruments of the crook in their lot, overlook the
first cause, as a dog snarls at the stone, but looks
not to the hand that casts it. This is, in effect, to
make a God of the creature ; so regarding it, as if
it could of itself effect any thing, while in the
mean time, it is but an instrument in the hand of
God, " the rod of his anger." Isa. x. 5. " Or-
dained of him for judgment, established for cor-
rection." Hab. i. 12. O ! why should men termi-
nate their view on the instruments of the crook in
their lot, and so magnify their scourges? The
truth is, they are, for the most part, rather to be
pitied, as having an undesirable office, which for
their gratifying their own corrupt affections, in

48 FOR REPROOF.

making the crook in the lot of others, returns on
their own head at length with a vengeance, as did
"the blood of Jezreel on the house of Jehu." Hos.
i. 4. And it is specially undesirable to be so em-
ployed in the case of such as belong to God ; for
rarely is the ground of the quarrel the same on the
part of the instrument as on God's part, but very
different ; witness Shimei's cursing David, as a
bloody man, meaning the blood of the house of
Saul, which he was not guilty of, while God meant
it of the blood of Uriah, which he could not deny.
2 Sam. xvi. 7, 8. Moreover, the quarrel will be,
at length, taken up between God and his people ;
and then their scourgers will find they had but a
thankless office, Zech. i. 15. " I was but a little
displeased, and they helped forward the affliction,"
saith God, in resentment of the heathen crooking
the lot of his people. In like manner are they
guilty, who impute the crook in their lot to fortune,
or their ill-luck, which in very deed is nothing but
a creature of imagination, framed for a blind to
keep man from acknowledging the hand of God.
Thus, what the Philistines doubted, they do more
impiously determine, saying, in effect, " It is not
his hand that smote us, it was a chance that hap-
pened to us." 1 Sam. vi. 9. And, finally, those
also are guilty, who, in the way of giving up them-
selves to carnal mirth and sensuality, set them-
selves to despise the crook in their lot, to make
nothing of it, and to forget it. I question not, but
one committing his case to the Lord, and looking
to him for remedy in the first place, may lawfully

FOR REPROOF. 49

call in the moderate use of the comforts of life,
for help in the second place. But as for that
course so frequent and usual in this case among
carnal men, if the crook of the lot really be, as
indeed it is, of God's making, it must needs be a
most indecent unbecoming course, to be abhorred
of all good men, Prov. iii. 11. "My son, despise
not the chastening of the Lord." It is surely a
very desperate method of cure, which cannot miss
of issuing in something worse than the disease,
however it may palliate it for a while, Isa. xxii.
12 14. In that day did the Lord God of hosts
call to weeping and to mourning, and behold joy
and gladness, eating flesh and drinking wine : and
it was revealed in mine ears, by the Lord of hosts,
Surely this iniquity shall not be purged from you
till ye die."

Secondly, The unsubmissive, whose hearts
like the troubled sea, swell and boil, fret and mur-
mur, and cannot be at rest under the crook in their
lot. This is a most sinful and dangerous course
The apostle Jude, characterising -some, " to whom
is reserved the blackness of darkness for ever,"
ver. ]3. saith of them, ver, 16. "These are mur-
murers, complainers," namely, still complaining ot
their lot, which is the import of the word there
used by the Holy Ghost. For, since the crook in
their lot, which their unsubdued spirits can by no
means submit to, is of God's making, this their
practice must needs be a fighting against God :
and these their complainings and murmurings are
indeed against him, whatever face they put upon

5

50: FOB. REPROOF

them. Thus when the Israelites murmur against
Moses, Numb, xiv, 2. God charges them with
murmuring against himself. " How. long shall 1
bear with this evil congregation, which murmured
against me ?" ver. 27. Ah ! may not he who made
and fashioned us without our advice, be allowed
to make our lot too, without asking our mind, but
we must rise up against him on account of the
crook made in it ? What doth this speak, but that
the proud creature cannot endure God's work, nor
bear what he hath done ? And how black and dan-
gerous is that temper of spirit ! How is it possible .
to miss of being broken to pieces in such a course ?
"He is wise in heart, and mighty in strength:
who hath hardened himself against him, and hath
prospered '?" Job. ix. 4.

Thirdly, The careless and unfruitful, who do
not set themselves dutifully to comply with the
design of the crook in the lot. God and nature do
nothing in vain. Since he makes the crook, there
is, doubtless a becoming design in it, which we
are obliged in duty to fall in with, according to
that, Micah. vi. 9. " Hear ye the rod." And, in-
deed, if one shut not his own., eyes, but be willing
to understand, he may easily perceive the general
design thereof to be, to wean, him from this world,
and move him to seek and take up his heart's rest
in God. And nature and the circumstances of the
crook itself being duly considered, it will not be
very hard to make a more particular discovery ol,
the design thereof. But, alas ! the careless sin?-,
ner, sunk in spiritual sloth and stupidity, is in DO,..

FOR CONSOLATION. 51

concern to discover the design of Providence in
! the crook ; so he cannot fall in with it, but remains
unfruitful ; and all the pains taken on him, by the
; great thisbandman, in the dispensation, are lost.
"They cry out by reason of the arm of the
mighty ;" groaning under the pressure of the crook
itself, and weight of the hand of the instrument
thereof: "But none saith, Where is God my
Maker?" they look not, they turn not unto God fo
all that, Job xxxv. 9, 10.

Use 2. For consolation. It speaks comfort to
the afflicted children of God. Whatever is the
crook in your lot, it is of God's making, and there-
fore you may look upon it kindly. Since it is
your Father has made it for you, question not but
there is a favourable design in it towards you. A
discreet child welcomes his father's rod, knowing
that being a father he seeks his benefit thereby ;
and shall not God's children welcome the crook
in their lot, as designed by their Father, who can-
not mistake his measures, to work for their good,
according to the promise ? The truth is, the crook
in the lot of a believer, how painful soever it
proves, is a part of the discipline of the covenant,
the nurture secured to Christ's children, by the
promise of the Father, Ps'al. Ixxxix. 30, 32. " If
his children forsake my law, and walk not in my
-judgments, then will I visit their transgressions
with the rod." Furthermore, all who are disposed
to betake themselves to God under the crook in
their lot, may take comfort in this, let them know
that there is no crook in their lot but may be made

52 FOR EXHORTATION.

straight ; for God made it, surely then lie can mejid
it. He himself can make straight what he hath
made crooked, though none other can. There is
nothing too hard for him to do : " He raiseth up
the poor out of the dust, and Hfteth the needy out
of the dunghill ; that he may set him with princes.
He maketh the barren woman to keep house, and
to be a joyful mother of children." Psal. cxiii. 7
9. Say not that your crook hath been of so long
continuance, that it will never mend. Put it in
the hand of God, who made it, that he may mend
it, and wait on him : and if it be for your good,
that it should be mended, it shall be mended ; for
11 no good thing will he withhold from them that
walk uprightly." Psal. Ixxxiv. 1 1 .

Use last, For exhortation. Since the crook in
the lot is of God's making, then, eyeing the hand
of God in yours, be reconciled to it, and submit
under it whatever it is ; I say, eyeing the hand of
God in it, for otherwise your submission under the
crook in your lot cannot be a Christian submission,
acceptable to God, having no reference to him as
your party in the matter.

Object. I. But some will say, " The crook in
my lot is from the hand of the creature ; and such
a one too as I deserved no such treatment from."

Ans. From what hath been already said, it ap-
pears that, although the crook in thy lot be indeed
immediately from the creature's hand, yet it is
mediately from the hand of God ; there being no-
thing of that kind, no penal evil, but the Lord hath
done it. Therefore, without all peradventure,

OBJECTIONS ANSWERED. 53

God himself is the principal party, whoever be
the less principal. And albeit thou hast not de-
served thy crook at the hand of the instrument
Avhich he makes use of for thy correction, thou
certainly deservest it at his hand; and he may
make use of what instrument he will in the mat-
ter, or may do it immediately by himself, even as
seems good in his sight.

Object. II. "But the crook in my lot might
quickly be evened, if the instrument or instruments
thereof pleased; only there is no dealing with
them, so as to convince them of their fault in
making it."

Ans. If it is so, be sure God's time is not as yet
come, that the crook should be made even ; for, if
it were come, though they stand now like an im-
pregnable fort, they would give way like a sandy
bank under one's feet : they should bow down to
thee with their face towards the earth, and lick up
the dust of thy feet." Isa. xlix. 23. Meanwhile,
that state of the matter is so far from justifying
one's not eyeing the hand of God in the crook in
the lot, that it makes a piece of trial in which his
hand very eminently appears, namely, that men
should be signally injurious and burdensome to
others, yet by no means susceptible of conviction.
This was the trial of the church from her adver-
saries, Jer. 1. 7. " All that found them have de-
voured them ; and their adversaries said, We of-
fend not : because - they have sinned against the
Lord, the habitation of justice." They were very
abusive, and gave her barbarous usage ; yet would

5*

54 OBJECTIONS ANSWERED.

they own no fault in the matter. How could they
ward off the conviction ? Were they verily blame-
less in their devouring the Lord's straying sheep ?
No, surely, they were not. Did they look upon
themselves as ministers of the divine justice
against her ? No, they did not.

Some indeed would make a question here, How
the adversaries of the church could celebrate her
God as the habitation of justice ? But the origi-
nal pointing of the text being retained, it appears,
that there is no ground at all for this question here,
and withal the whole matter is set in a clear light.
" All that found them have devoured them ; and
their adversaries said, We offend not ; because
they have sinned against the Lord, the habitation
of justice." These last, are not the words of the
adversaries, but the words of the prophet showing
how it came to pass that the adversaries devoured
the Lord's sheep, as they lighted on them, and
withal stood to the defence of it, when they had
done, far from acknowledging any wrong: the
matter lay here, the sheep had sinned against the
Lord, the habitation of justice ; and as a just pun-
ishment hereof from his hand, they could have no
iustice at the hand of their adversaries.

Wherefore, laying aside these frivolous preten-
ces, and eyeing the hand of God, as that which
hath bowed your lot in that part, and keeps it in
the bow, be reconciled to, and submit under the
crook, whatever it is, saying from the heart,
" Truly this is a grief, and I must bear it." Jer
x. 19. And to move you hereunto, consider,

SUBMISSION ENFORCED. 55

1. It is a duty you owe to God, as your sover-
eign Lord and Benefactor. His sovereignty chal-
lenges our submission ; and it can in no case be
meanness of spirit to submit to the crook which
his hand hath made in our lot, and to go quietly
under the yoke that he hath laid on ; but it is real-
ly madness for the potsherds of the earth, by their
turbulent and refractory carriage under it, to strive
with their Maker. And his beneficence to us, ill-
deserving creatures, may well stop our mouth from
complaining of his making a crook in our lot, who
would have done us no wrong had he made the
whole of it crooked : " Shall we receive good at
the hand of God, and shall we not receive evil V
Job ii. 10.

2. It is an unalterable statute, for the time of
this life, that nobody shall want a crook in their
lot ; for " man is born unto trouble as the sparks
fly upward." Job v. 7. And those who ar& de-
signed for heaven, are in a special manner assured
of a crook in theirs, " that in the world they shall
have tribulation," John xvi. 33; for by means
thereof the Lord makes them meet for heaven.
And how can you imagine that you shall be ex-
empted from the common lot of mankind ? " Shall
the rock be removed out of his place for thee ?"
And since God makes the crooks in men's lot ac-
cording to the different exigence of their cases,
you may be sure that yours is necessary for you.

3. A crook in the lot, which one can by no
means submit to, makes a condition of all things
the likest to that in hell. For there a yoke, which

56 SUBMISSION ENFORCED.

the wretched sufferers can neither bear nor shake
off, is wreathed about their necks ; there the Al-
mighty arm draws against them, and they against
it ; there they are ever suffering and ever sinning ;
still in the furnace, but their dross not consumed,
nor they purified. Even such is the case of those
who now cannot submit to the crook in their lot.

4. Great is the loss by not submitting to it.
The crook in the lot, rightly improved, has turned
to the best account, and made the best time to
some that ever they had all their life long, as the
Psalmist from his own experience testifies, Psal.
cxix. 67. " Before I was afflicted I went astray ;
but now have I kept thy word." There are many
now in heaven, who are blessing God for the crook
they had in their lot here. What a sad thing must
it then be to lose this teeth-wind for Immanuel's
land ! But if the crook in thy lot do thee no good,
be sure it will not miss of doing thee great damage.;
it will -greatly increase thy guilt and aggravate thy
condemnation, while it shall for ever cut thee to
the heart, to think of the pains taken by means of
the crook in the lot, to wean thee from the world,
and bring thee to God, but all in vain. Take heed,
therefore, how you manage it, " Lest thou mourn
at the last and say, How have I hated instruction,
and my heart despised reproof!" Prov. v. 10 12.

PROP. II. What God sees meet to mar, we shall
not be able to mend in our lot. What crook God
makes in our lot, we shall not be able to even.
We shall,

GOD'S HAND TO BE ACKNOWLEDGED., 57

I. Show God's marring and making a crook in
one's lot, as he sees meet.

II. We shall consider men's attempting to mend
or even that crook in their lot.

III. In what sense it is to be understood, that
we shall not be able to mend, or even the crook in
our lot.

IV. Render some reasons of the point.

I. As to the first head, namely, to show God's
marring and making a crook in one's lot, as he
sees meet.

First, God keeps the choice of every one's crook
to himself; and therein he exerts his sovereignty,
Math. xx. 15. It is not left to our option what that
crook shall be, or what our peculiar burden ; but,
as the potter makes of the same clay one vessel for
one use, another for another use ; so God makes
one crook for one, another for another, according
to his own will and pleasure, Psal. cxxxv. 6.
"Whatsoever the Lord pleased, that did he, in
heaven and in earth," &c.

Secondly, He sees and observes the bias of every
one's will and inclination, how it lies, and wherein
it especially bends away from himself, and conse-
quently wherein it needs the special bow ; so he
did in that man's case, Mark x. 21. " One thing
thou lackest ; go thy way, sell whatsoever thou
>hast, and give to the poor," &c. Observe the bent
of his heart to h'is great possessions. He takes
notice what is that idol that in every one's case is

58 OUR WILL OFTEN OPPOSED TO HIa ,, .

most apt to be his rival, that so he may suit tbe
trial to the case, making the crook there.

Thirdly, By the conduct of his providence, or a
touch of his hand, he gives that part of one's lot a
bow the contrary way ; so that henceforth it lies
quite contrary to the bias of the party's will, Ezek.
xxiv. 25. And here the trial is made, the bent of
the will lying one way, and that part of one's lot
another, that it does not answer the inclination of
the party, but thwarts it.

Fourthly. He wills that crook in the lot to remain
while he sees meet, for a longer or shorter time,
just according to the holy ends he designs it for,
2 Sam. xii. 10. Hos. v. 15. By that will it is so
fixed, that the whole creation cannot alter it, or put
it out of the bow.

II. We shall consider men's attempting to mend
or even that crook in their lot. This, in a word,
lies in their making efforts to bring their lot in that
point to their own will, that they may both go one
way ; so it imports three things :

First. A certain uneasiness under the crook in
the lot ; it is a yoke which is hard for the party to
bear, till his spirit be tamed and subdued, Jer. xxxi.
18. "Thou hast chastised me, and I was chas-
tised, as a bullock unaccustomed to the yoke ; turn
thou me, and I shall be turned," &c. And it is
for the breaking down of the weight of one's spirit
that God lays it on : for which cause it is declared
to be a good thing to bear it, Lam. iii. 27, that
being the way to make one at length as a weaned
child.

SUCH OPPOSITION VAIN AND FRUITLESS.

Secondly. A strong desire to have the cross re-
moved, and to have matters in that part going ac-
cording to our inclinations. This is very natural,;
nature desiring to be freed from every thing that is
burdensome or cross to it; and if that desire be
kept in a due subordination to the will of God, and
it be not too peremptory, it is not sinful, Matt. xxvi.
39; " If it be possible $ let this cup pass from me ;
nevertheless, not as I will," &>c. Hence so many
accepted prayers of the people of 'God, for the re-*
moval of the crook in their lot.

Thirdly. An earnest use of means for <that end.'
This naturally follows on that desire. The man-
being pressed with the cross, which is in his crooky
labours all he can in the use of means to be rid of
it. And if the means used be lawful,' and not re-
lied upon, but followed -with an eye to God in them,
the attempt - is not sinful/ whether he succeed hv-
the use of them or not.

III. In what segise it is to be understood; --that=
we shall not be able to mend : or even the crook in-
cur lot.

It is not to be understood, as if the case- were-;
absolutely hopeless, and r that there is no remedy
for the crook in the lot. For there is-no case so-
desperate, but God may right it, Gen. xviii. 14.
" Is any thing too hard for the Lord?" When the
crook has continued long, and spurned ; all reme-
dies one has used for it, one is ready to lose hope
about it; but-many a crook, given over for hope-
less that would never mend, God;; has made per-
fectly straight, as in : Job ? s case.

60 SUCH OPPOSITION VAIN AND FRUITLESS.

But we shall never be able to mend it by our-
selves ; if the Lord himself take it not in hand to
remove it, it will stand -.before us immovable, like
a mountain of brass, though perhaps it may be in
itself a thing that might easily be removed. We
take it up in these three things :

1. It will never do by the mere force of our
hand. 1 Sam. ii. 9. " For, by strength shall no
man prevail." The most vigorous endeavours we
can use will not even the crook, if God give it not
a touch of his hand ; so that all endeavours that
way, without an eye to God, are vain and fruitless,
and will be but ploughing on the rock, Psalm
cxxvii. 1, 2.

2. The use of all allowable means for it, will be
successless unless the Lord bless them for that
end, Lam. iii. 37. " Who is he that saith, and it
cometh to pass, when the Lord commandeth it
not?" As one may eat and not be satisfied, so one
may use means proper for evening the crook in his
lot, and yet prevail nothing ; for nothing can be or
do for us any more than God makes it to be or do,
Eccl. ix. 11. "The race is not to the swift, nor
the battle to the strong ; neither yet bread to the
wise, nor yet riches to men of understanding," &c.

3. It will never do in our time, but in God's time,
which seldom is so early as ours, John vii. 6. " My
time is not yet come, but your time is always ready."
Hence that crook remains sometimes immovable,
as if it were kept by an invisible hand ; and at
another time it goes away with a touch, because
God's time is come for evening it.

REASONS ASSIGNED FOR THIS. 61

IV. We shall now assign the reasons of the point.

1st. Because of the absolute dependence we have
upon God. Acts xvii. 28. As the light depends
on the sun, or the shadow on the body, so we de-
pend on God, and without him can do nothing,
great or small. And God will have us to find it so,
to teach us our dependence.

2dly. Because his will is irresistible, Isa. xlvi.
10. "My counsel shall stand, and I will do all
my pleasure." When God wills one thing, and the
creature the contrary, it is easy to see which will
must be done. When the omnipotent arm holds,
in vain does the creature draw, Job ix. 4. " Who
hath hardened himself against him and prospered ?"

Inference 1. There is a necessity of yielding
and submitting to the crook in our lot ; for we may
as well think to remove the rocks and mountains,
which God has settled, as to make that part of pur
lot straight which he hath made crooked.

2. The evening of the crook in our lot, by main,
force of our own, is but a cheat we put on ourselves,
and will not last, but, like a stick by main force
made straight, it will quickly return to the bow
igain.

3. The only effectual way of getting the crook
evened, is to apply to God for it.

Exhortation 1. Let us then apply to God for re-
noving any crook in our lot, that in the settled or-
ler of things may be removed. Men cannot cease

desire the removal of a crook, more than that of

1 thorn in the flesh : but, since we are not able to
nend what God sees meet to mar, it is evident we

6

62 MOTIVES TO INDUCE SUBMISSION.

are to apply to him that made it to amend it, and
not take the evening of it in our own hand.

Motive 1. All our attempts for its removal will,
without him, be vain and fruitless. Psal. cxxvii. 1.
Let us be as resolute as we will to have it evened,
if God say it not, we will labour in vain. Lam. iii.
37. Howsoever fair the means we use bid for it,
they will be ineffectual if he command not the
blessing. Eccl. ix. 11.

2. Such attempts will readily make it worse.
Nothing is more ordinary, than for a proud spirit
striving with the crook, to make it more crooked,
Eccl. x. 8, 9. " Whoso breaketh a hedge, a ser-
pent shall bite him. Whoso removeth stones, shall
; 6e hurt therewith," &c. This is evident in the
case of the murmurers in the wilderness. It na-
turally comes to be so ; because, at that rate, the
will of the party bends farther away from it : and,
moreover, God is provoked to wreath the yoke faster
about one's neck, that he will by no means let it
sit easy on him.

3. There is no crook but what may be remedied
by him, and made perfectly straight, Psal. cxlvi. 8.
" The Lord raiseth them that are bowed down," &c.
He can perform that, concerning which there re-
mains no hope with us, Rom. iv. 17. " Who quick-
eneth the dead, and calleth those things which be
not as though they were ?" It is his prerogative
to do wonders ; to begin a work, where the whole
creation gives it over as hopeless, and carry it on
to perfection. Gen. xviii. 14.

4. He loves to be employed in evening crooks,

MOTIVES TO INDUCE SUBMISSION. 63

and calls us to employ him that way, Psal. 1. 15.
" Call upon me in the day of trouble, and I will
deliver thee," &c. He makes them for that very
end, that he may bring us to him on that errand,
and may manifest his power and goodness in even-
ing of them. Hos. v. 15. The straits of the chil-
dren of men afford a large field for displaying his
glorious perfections, which otherwise would be
wanting. Exod. xv. 11.

5. A crook thus evened is a double mercy.
There are some crooks evened by a touch of the
hand of common providence, while people are either
not exercised about them, or when they fret for
their removal ; these are sapless mercies, and short-
lived. Psal. Ixxviii. 30, 31. Hos. xiii. 11. Fruits
thus too hastily plucked off the tree of providence
can hardly miss to set the teeth on edge, and will
certainly be bitter to the gracious soul. But O the
sweets of the evening of the crook by a humble
application to, and waiting on the Lord ! It has the
image and superscription of divine favour upon it,
which makes it bulky and valuable, Gen. xxxiii. 10.
" For therefore I have seen thy face, as though I
had seen the face of God," &c. chap. xxi. 6.

6. God has signalized his favour to his dearest
children, in making and mending notable crooks in
their lot. His darling ones ordinarily have the
greatest crooks made in their lot. Heb. xii. 6. But
then they make way for their richest experiences in
the removal of them, upon their application to him.
This is clear from the case of Abraham, Jacob, and
Joseph. Which of the patriarchs had so great

64 OBJECTIONS ANSWERED.

crooks as they ? but which of them, on the other
hand, had such signal tokens of the divine favour ?
The greatest of men, as Samson and the Baptist,
have been born of women naturally barren ; so do
the greatest crooks issue in the richest mercies to
them that are exercised thereby.

7. It is the shortest and surest way to go straight
to God with the crook in the lot. If we would
have our wish in that point, we must, as the eagle,
first soar aloft, and then come down on the prey.
Mark v. 36. Our faithless out-of-the-way attempts
to even the crook, are but our fool's haste, that is
no speed ; as in the ease of Abraham's going in to
Hagar. God is the first mover, who sets all the
wheels in motion for evening the crook, which
without him will remain immovable. Hos. ii.
21,22.

Object. 1. "But it is needless, for I see, that
though the crook in my lot may mend, yet it never
will mend. In its own nature it is capable of be-
ing removed, but it is plain it is not to be removed,
it is hopeless."

Ans. That is the language of unbelieving haste,
which faith and patience should correct. Psal.
cxvi. 11, 12. Abraham had as much to say for
the hopelessness of his crook, but yet he applies
to God in faith for the mending of it. Rorn. iv. 19,
20. Sarah had made such a conclusion, for which
she was rebuked. Gen. xv.iii. 13, 14. Nothing can
make it needless in such a case to apply to God.

Object. 2. " But I have applied to him again
and again for it, yet it is never mended."

HOW TO GET THE CROOK REMOVED. 65

Ans. Delays are not denials of suits at the court
of heaven, but trials of the faith and patience of
the petitioners. And whoso will persevere will
certainly speed at length, Luke xviii. 7, 8. "And
shall not God avenge his own elect, which cry day
and night unto him, though he bear long with
vhem ? I tell you that he will avenge them speedi-
ly." Sometimes indeed folks grow pettish, in the
case of the crook in the lot, and let it drop out in
their prayers, in a course of despondency, while
yet it continues uneasy to them ; but, if God mind
to even it in mercy, he will oblige them to take it
in again, Ezek. xxxvi. 37. " I will yet, for this, be
inquired of by the house of Israel, to do it for
them," &c. If the removal come, while it is dropt,
there will be little comfort in it : though it were
never to be removed while we live, that should not
cut off our applying to God for the removal ; for
there are many prayers not to be answered till" we
come to the other world, Rom. vii. 24, and there
all will be answered at once.

Directions for rightly managing the application for
removing the crook in the lot.

1. Pray for it, Ezek. xxxvi. 37. and pray in
faith, believing that, for the sake of Jesus, you
shall certainly obtain at length, and in this life too,
if it is good for you ; but without peradventure in
the life to come. Matt. xxi. 22. They will not be
disappointed that get the song of Moses and of the
Rev. xv. iii. And, in some cases of that
6*

06 HOW TO OBTAIN RELIEF UNDER XT.

nature, extraordinary prayer, with fasting, ia very
expedient. Matt. xvdi. 21.

2. Humble yourselves under it, as the yoke
which the sovereign hand has laid on you, Micah
vii. 9. '-* I will bear the indignation of the Lord,
because I have sinned against him," &c. Justify
Gxjd 1 , condemn yourselves, kiss the rod, and go
quietly under it ; this is the- most feasible way to,
get rid of it, the end being obtained. James iv. 10.
'* Thou wilt prepare their- hearts, thou wilt cause
thine ear to hear. Psal. x. 17'.

3. Wait on patiently till the hand that made it
mend it. Psal. xxvii. 14. Do not give up the
matter as hopplesSj because you are not so soon
relieved as you would wish ; "> But let patience
have her perfect work, that ye may be perfect and
entire, wanting nothing.**- James i. 4. Leave the
timing of the deliverance to the Lord ; his time
will at length, to conviction, .appear-the best, and
it will not go beyond it. Isa. Ix. 22. *' I, the Lord,
will hasten it in his time ;' ? waiting on him, ye
will not be disappointed, " For they shall not be
ashamed that wait: for me." Isa. xlix. 23.

Exhortation 2. What crook there is, which, in
the settled order of things, cannot be removed or
evened in this world, let us apply to God for suita-
ble relief under it. For instance, the common
crook in the lot of saints, viz. in-dwelling sin ; as
God has made that crook not to be removed here
he can certainly balance it, and afford relief under
it. The same is to be said of any crook, while it
remains unremoved. In such cases apply yourself

HOW TO OBTAIN RELIEF UNDER IT. 67

to God, for making up your losses another way.
And there are five things I would have you to
keep in view, and aim at here.

1. To take God in Christ for, and instead of
that thing, the withholding or taking away of which
from you makes the crook in your lot. Psal. cxlii.
4, 5. There is never a crook which God makes
in our lot, but it is in effect heaven's offer of a
blessed exchange to us; such as Mark, x. 21.
" Sell whatsoever thou hast, and thou shalt have
treasure in heaven." In managing of which ex-
change, God first puts out his hand, and takes
away some earthly thing from us, and it is expect-
ed we put out our hand next, and take some hea-
venly thing from him .in the stead of it, and parti-
cularly his Christ. Wherefore has God emptied
your left hand of suchf and such an earthly com-
fort? Stretch out your right hand to God in
Christ, take him in the room of it, and welcome.
Therefore the soul's closing with (S Christ is called
buying, wherein parting with one thing, we get
another in its stead, Matt. xiii. 45, 46. "The
kingdom of heaven is like unto a merchantman
seeking goodly pearls : who, when he had found
one pearl of great price, he went and sold all that
he had and bought it." Do this, and you will be
more than even hands with the crook in your lot.

2. Look for the stream running as full from him
as ever it did or could run, when the crook of the
lot has dried it. This is the work of faith, con-
fidently to depend on God for that which is denied
us from the creature. " When my father and mo-

68 HOW TO OBTAIN RELIEF UNDER IT.

ther forsake me, then the Lord will take me up."
Psal. xxvii. 10. This is a most rational expecta-
tion : for it is certain there is no good in the crea-
ture but what is from God ; therefore there is no
good to be found in the creature, the stream, but
what may be got immediately from God, the foun-
tain. And it is a welcome plea, to come to God
and say, Now, Lord, thou hast taken away from
me such a creature-comfort, 1 must have as good
from thyself.

3. Seek for the spiritual fruits of the crook in
the lot. Heb. xii. 11. We see the way in the
world is, when one trade fails, to fall on, and drive
another trade ; so should we, when there is a crook
in the lot, making our earthly comforts low, set
ourselves the more for spiritual attainments. If
our trade with the world sinks, let us see to drive
a trade with heaven more vigorously ; see, if by
means of the crook, we can obtain more faith,
love, heavenly-mindedness, contempt of the world,
humility, self-denial, &c. 2 Cor. vi. 10. So while
we lose at one hand, we shall gain at another.

4. Grace to bear us up under the crook, 2 Cor.
xii. 8, 9. " For this thing I besought the Lord
thrice ;" and he said, " My grace is sufficient for
thee." Whether a man be faint, and have a light
burden, or be refreshed, and strengthened, and
have a heavy one, it is all the same ; the latter
can go as easy under his burden as the former un-
der his. Grace proportioned to the trial is what
we should aim at ; getting that, though the crook
be not evened, we are even hands with it.

HOW TO BEAR IT WELL. ' - i 69

5. The keeping in our eye the eternal rest and
weight of glory in the other world, 2 Cor. iv. 17,
18. "For our light affliction, which is bu* for a
moment, worketh for us a far more exceeding and
eternal weight of glory ; while we look not at the
things which are seen, but at the things which are
not seen." This will balance the crook in your
lot, be it what it will ; while they who have no
well-grounded hope of salvation, will find the
crook in their lot in this world such a weight, as
they have nothing to counterbalance it ; but the
hope of eternal rest may bear up under all the toil
and trouble met with here.

Exhortation 3. Let us then set ourselves rightly
to bear the crook in our lot, while God sees meet
to continue it. What we cannot mend, let us bear
christianly, and not fight against God, and so kick
against the pricks. So let us bear it,

1. Patiently, without fuming and fretting, or
murmuring, James, v. 7. Psal. xxxvii. 7. Though
we lose our comfort in the creature, through
the crook in our lot, let us not lose the possession
of ourselves. Luke xxi. 19. The crook in our
lot makes us like one who has but a scanty fire to
warm at : but impatience under it scatters it, so as
to set the house on fire about us, and expose us to
danger. Prov. xxv. 28. " He that hath no rule
over his own spirit, is like a city that is broken
down, and without walls."

2. With Christian fortitude, without sinking un-
der discouragement " nor faint when thou art re-
buked of him." Heb. xii. 5. Satan's work is by

70 EXHORTATION TO THIS EFFECT.

the crook, either to bend or break people's spirits,
and oftentimes by bending to break them : our
work is to carry evenly under it, steering a middle
course, guarding against splitting on the rocks on
either hand. Our happiness lies not in any earth-
ly comfort, nor will the want of any of them ren-
der us miserable. Heb. iii. 17, 18. So that we are
resolutely to hold on our way with a holy contempt,
and regardlessness of hardships, Job. xvii. 9.
" The righteous also shall hold on his way, and he
that hath clean hands shall be stronger and
stronger."

Quest. " When may any one be reckoned to fall
under sinking discouragement from the crook in
his loir

Ans. When it prevails so far as to unfit for the
duties, either of our particular or Christian calling.
We may be sure it has carried us beyond the
bounds of moderate grief, when it unfits us for the
common affairs of life, which the Lord calls us to
manage. 1 Cor. vii. 24. Or for the duties of re-
ligionj hindering them altogether. 1 Pet. iii. 7.
" That your prayers be not hindered," (Greek, cut
off, or cut up, like a tree from the roots,) or making
one quite hopeless in them. Mai. ii. 13.

3. Let us bear it profitably, so as we may gain
some advantage thereby. Psal. cxix. 71. "It is
good for me that I have been afflicted ; that I
might learn thy statutes." There is an advantage
to be made thereby, Rom. v. 3 5. And it is cer-
tainly an ill-managed crook in our lot, when we
get not some spiritual good of it. Heb. xii. 11.

MOTIVES TO PRESS THIS EXHORTATION. 71

The crook is a kind of spiritual medicine ; and as
it is lost physic that purges away no ill humours,
in vain are its unpleasantness to the taste and its
gripings endured ; so it is a lost crook, and ill is
the bitterness of it borne if we are not bettered
by it. Isa. xxvii. 9. " By this, therefore, shall the
iniquity of Jacob be purged, and this is all the fruit,
to take away his sin."

Motives to press this exhortation.
. Motive 1. There will be no evening of it while
God sees meet to continue it. Let us behave un-
der it as we will, and make what sallies we please
in the case, it will continue immoveable, as fixed
with bands of iron and brass. Job. xxiii. 13, 14.
" But he is of one mind, and who can turn him ?
and what his soul desireth, even that he doth.
For he performeth the thing that is appointed for me ;
and many such things are with hinh" Is It not wis-
dom then to make the best we may of what we
cannot mend 1 Make a virtue then of necessity.
What is not to be cured must be endured, and
should, with a Christian resignation.
- Motive 2. An awkward carriage under it notably
increases the pain of it. What makes the yoke
gall our necks, but that we struggle so much against
it, and cannot let it set at ease on us. Jer. xxxi: 18
How often are we, in that case, like men dashing
their heads against a rock to remove it! -The rock
stands unmoved, but they are wounded, and lose
exceedingly by their struggle. Impatience under
the crook lays an over- weight on the burden, and

72 QUESTION ANSWERED'.

makes it heavier, while withal it weakens us, and
makes us less able to bear it.

Motive 3. The crook in thy lot is the special

trial God has chosen for thee to take thy measure

by. 1 Pet. i. 6, 7. It is God's fire, whereby he

tries what metal men are of; heaven's touchstone

for discovering true and counterfeit Christians.

They may bear, and go through several trials,

whom the crook in the lot will discover to be

naught, because, by no means they can bear that.

Mark. x. 21, 22. Think then with thyself under

it ; now, here the trial of my state turns ; I must,

by this, be proved either sincere, or a hypocrite ;

for, can any be a cordial subject of Christ, without

being able to submit his lotto him? Do not all

who sincerely come to Christ, put a blank in his

hand 1 Acts. ix. 6. Psal. xlvii. 4. And does he

not tell us, that without that disposition we are not

his disciples ? Luke xiv. 26. " If any man come

to me, and hate not his father and mother, and

wife, and children, and brethren, and sisters, yea,

and his own life also, he cannot be my disciple."

Perhaps you find you can submit to any thing but

that; but will not that lut mar all; Mark x. 21,

22. Did ever any hear of a sincere closing with

Christ with a reserve or exception of one thing,

wherein they behooved to be their own lords ?

Quest. " Is that disposition then a qualification
necessarily pre-required to our believing : and if
so, where must we have it 1 Can we work it out of
our natural powers ?"

Ans. No, it is not so ; but it necessarily accom-

DIFFICULTY SOLVED. 73

panics and goes alone with believing, flowing from
the same saving illumination in the knowledge of
Christ, whereby the soul is brought to believe on
him. Hereby the soul sees him an able Saviour,
and so trusts on him for salvation; the rightful
Lord and infinitely wise Ruler, and so submits the
lot to him. Matt. xiii. 45, 46. The soul taking
him for a Saviour, takes him also for a head and
ruler. It is Christ's giving himself to us, and our
receiving him, that causes us to quit other things,
to and for him, as it is the light that dispels the-
darkness.

Case. " Alas ! I cannot get my heart freely to*
submit my lot to him in that point."

Ans. 1. That submission will not be carried. on
in any without a struggle ; the old man will never
submit to it, and when the new man of grace is;
submitting to it, the old man will still be rebelling,.
Gal. v. 17. "For the flesh lusteth against the'
spirit, and the spirit against the flesh. And these-
are contrary, the one to the other, so that ye can-
not do the things that ye would ;" but are ye sin-
cerely desirous and habitually aiming to submit to-
it? From the ungracious struggle against the
crook, turn away to the struggle with your own
heart to bring it to submit, believing the promise
and using the means for it, being grieved from the
heart with yourselves, that you cannot submit to it.
This is submitting of your lot, in the favourable ;
construction of the gospel. Rom. vii. 17 20; 2
Cor. vlii. 12. If you had your choice, would you*
rather have your heart brought to submit to the*

7

74 ADDITIONAL MOTIVES URGED.

crook, than the crook evened to your heart's de-
sire ? Rom. vii. 22, 23. And do you not sincere-
ly endeavour to submit, notwithstanding the reluc-
tancy of the flesh? Gal. v. 17.

Ans. 2. Where is the Christian self-denial, and
taking up the cross, without submitting to the
crook 1 This is the first lesson Christ puts in the
hands of his disciples, Matt. xvi. 24. " If any man
will come after me, let him deny himself, and take
up his cross, and follow me." Self-denial would
procure a reconciliation with the crook, and an
admittance of the cross : but while we cannot
bear our corrupt self to be denied any of its crav-
ings, and particularly that which God sees meet
.especially to be denied, we cannot bear the crook
sn our lot, but fight against it in favour of self.

Ans. 3. Where is our conformity to Christ,
twMle we cannot submit to the crook ? We cannot
evidence ourselves Christians, without conformity
to Christ. " He that saith he abideth in him, ought
(himself also so to walk, even as he walked." 1
John ii. 6. There was a continued crook in
Christ's lot, but he submitted to it, Phil. ii. 8.
" And being found in fashion as a man, he hum-
'bled himself, and Became obedient unto death,
-.even the death of the cross." Rom. xv. 3. "For
-even Christ pleased not himself," &c. And so
must we, if we will prove ourselves Christians in-
deed. Matt. xi. 29. ; 2 Tim. ii. 11, 12.

Ans. 4. How shall we prove ourselves the gen-
uine kindly children of God, if still warring with
;th.e .crook.? We cannot pray, Our Father Thy

ADDITIONAL MOTIVES URGED. 75

will be done on earth, as, &c. Matt. vi. Nay, the
language of that practice is, We must have our
own will, and God s will cannot satisfy us.

Motive 4. The trial by the crook here will not
last long. 1 Cor. vii. 2931. What though the
work be sore, it may be the better comported with,
that it will not be longsome ; a few days or years
at farthest, will put an end to it, and take you off
your trials. Do not say, I shall never be eased of
it ; for if not eased before, you will be eased of it
at death, corne after it what will. A serious view
of death and eternity might make us set ourselves
to behave rightly under our crook while it lasts.

Motive 5. if you would, in a Christian manner,
set yourselves to bear the crook, you would find it
easier than you imagine, Matt. xi. 29, 30. " Take
my yoke upon you, and learn of me, and ye shall
find rest to your souls ; for my yoke is easy, and
my burden is light." Satan has no readier way to
gain his purpose, than to persuade men it is im-
possible, that ever their minds should ply with the
crook ; that it is a burden to them, altogether in-
supportable ; as long as you believe that, be sure
you will never be able to bear it. But the Lord
makes TIG crook in the lot -of any, but what may
be borne of them acceptably, though not sinlessly
and perfectly. Matt. xi. 30. For there is strength
for that effect secured in the covenant, 2 Cor. iii.
5 ; Phil. iv. 13, and being by faith fetched, it will
certainly come, Psal. xxviii. 7.

Motive 6. If you behave Christianly under your
crook here, you will not lose your labour, but get

76 ADDITIONAL MOTIVES URGED.

a full reward of grace in the other world, through
Christ. 2 Tim. ii. 12 ; 1 Cor. xv. 58. There is a
blessing pronounced on him that endureth on this
very ground, James i. 12. " Blessed is the man
that endureth temptation ; for, when he is tried, he
shall receive the crown of life which the Lord hath
promised to them that love him." Heaven is the
place into which the approved, upon the trial of
the crook are received, Rev. vii. 14. " These are
they which came out of great tribulation, and have
washed their robes, and made them white in the
blood of the Lamb." When you come there, no
vestiges of it will be remaining in your lot, nor
will you have the least uneasy remembrance of it ;
but it will accent your praises, and increase your

joy-

Motive 7. If you do not behave Christianly un-
der it, you will lose your souls in the other world,
Jude 15, 16. Those who are at war with God in
their lot here, God will have war with them for
ever. If they will not submit to his yoke here,
and go quietly under it, he will wreathe his yoke
about their neck for ever, with everlasting bonds
that shall never be loosed. Job ix. 4. Therefore
set yourselves to behave rightly under the crook
in your lot.

If you ask what way one may reach that ; for
direction we propose,

PROP. III. The considering the crook in the lot, as
the work of God, is a proper means to bring on*
to behave rightly under it.

THE CROOK, THE WORK OF GOD. 77

1. What it is to consider the crook as the work
of God. We take i,t up in these five things :

First, An inquiry into the spring whence it ri-
ses. Gen. xxv. 22. Reason and religion both
teach us, not only to notice the crook, which we
cannot avoid, but to consider and inquire into the.
spring of it. Surely, it is not our choice, nor do
we designedly make it for ourselves : and to as-
cribe it to fortune is to ascribe it to nothing : it is
not sprung of itself, but sown by one hand or ano-
ther for us. Job v. 6. And we are to notice the
hand from whence it conies.

Secondly, A perceiving of the hand of God iu
it. Whatever hand any creatures have therein,
we ought not to terminate our view in them, but
look above and beyond them to the supreme mana-
ger's agency. Job i. 21. Without this we shall
make a God of the creature that is instrumental
of the crook, looking on it as if it were the first
cause, which is peculiar to God, Rom. xi. 36, and
bring ourselves under that doom, Psalm xxviii. 5.
" Because they regard not the works of the Lord,
nor the operation of his hands, he shall destroy
them, and not build them up."

Thirdly, A representing it to ourselves as a work
of God, which he hath wrought against us for holy
and wise ends, becoming the divine perfections.
This is to take it by the right handle, to represent
it to ourselves, under a right notion, from whence
a right management under it may spring. It can
never be safe to overlook God in it, but very safe

7*

78 ACCORDING TO THE COUNSEL OF HIS WILL.

to overlook the creature ; ascribing it unto God, as
if no other hand were in it, his being always the
principal therein. "It is the Lord, let him do
what seemeth him good." 1 Sam. iii. 18. Thus
David overlooked Shimei, and looked to God in
the matter of his cursing, as one fixing his eyes,
not on the axe, but on him that wielded it. Here
two things are to come into our consideration.

1st. The decree of God, purposing that crook
for us from eternity; " for he worketh all things
after the counsel of his own will," Eph. i. 11, the
sealed book, in which are written all the black
lines that make the crook. Whatever valleys of
darkness, grief, and sorrow, we are carried through,
we are to look on them as made by the mountains
of brass, the immovable divine purposes, Zech.
vi. 1. This can be no presumption in that case,
if we carry it no further than the event goes in our
sight and feeling: for so far the book is opened
for us to look into.

2dly. The providence of God bringing to pass
that crook for us in time. Amos iii. 6. There is
nothinor can befall us without him in whom we live.

O

Whatever kind of agency of the creatures may be
in the making of our crook, whatever they have
done or not done towards it, he is the spring that
sets all the created wheels in motion, which ceas-
ing, they would all stop : though he is still infinite-
ly pure in his agency, however impure they be in
theirs. Job considered both these, ch. xxiii. 14.
Fourthly. A continuing in the thought of it as

USE OF THIS CONSIDERATION. 79

such. It is not a simple glance of the eye, but a
contemplating and leisurely viewing of it as his
work, that is the proper mean. We are to be,

1st. Habitually impressed with this considera-
tion : as the crook is some lasting grievance, so
the consideration of this as the remedy should be
habitually kept up. There are other considera-
tions besides this that we must entertain, so that
we cannot always have it expressly in our mind :
but we must lay it down for a rooted principle, ac-
cording to which we are to manage the crook, and
keep the heart in a disposition, whereby it may
expressly slip into our minds, as occasion calls.

2dly. We are to be occasionally exercised in it.
Whenever we begin to feel the smart of the crook,
we should fetch in this remedy; when the yoke
begins to gall the 'neck, there should be an appli-
cation of this spiritual ointment. And- however
often the former comes in on us, it will be our wis-
dom to fetch in the latter as the proper remedy ;
the oftener it is used, it will more easily cOme to
hand, and also be the more effectual.

Fifthly. A considering it for the end for, which
it is proposed to us, namely, to bring us to a dutiful
carriage under it. Men's corruptions will cause
them to enter on the consideration of it : but as
the principle is, so the end and effect of it will be
corrupt. 2 Kings vi. 33. But we must enter on;
and use it for a good end, if we would have good
of it, taking it as a practical consideration for regu-
lating our conduct under the crook.

II. How it is to be understood to be a proper

80 INDISPENSABLE NECESSITY OF FAITH.

means to bring one to behave rightly under the
crook.

Not as if it were sufficient of itself, and as it
stands alone, to produce that effect. But as it is
used in faith, in the faith of the gospel ; that is to
say, a sinner's bare considering the crook in his
lot as the work of God, without any saving relation
to him, will never be a way to behave himself
rightly under it: but having believed in Jesus
Christ, and so taking God for his God, the consi-
dering of, the crook as the work of God, his God,
is the proper means to bring him to that desirable
temper and behaviour. Many hearers mistake here.
When they hear such and such lawful considera-
tions proposed for bringing them to duty, they pre-
sently imagine, that by the mere force of them,
they may gain the point. And many preachers
too, who, forgetting Christ and the gospel, pretend
by the force of reason to make men Christians ;
the eyes of both being held, that they do not see
the corruption of men's nature, which is such as
sets the true cure above the force of reason : .all
that they are sensible of. being some ill habits,
which they think may be shaken off by a vigorous
application of their rational faculties. To clear
this matter, consider,

First. Is it rational to think to set fallen man,
with his corrupted nature, to work the same way
with innocent Adam 1 that is to set beggars on a
level with the rich, lame men to a journey with
those that have limbs. Innocent Adam had a stock
of gracious abilities, whereby he might, by the force

INDISPENSABLE NECESSITY OF FAITH. 81

of moral considerations, have brought himself to
perform duty aright. But where is that with us 1
3 Cor. iii. 5. Whatever force be in them to a soul
endowed with spiritual life, what power have they
to raise the dead, such as we are 1 Eph. ii. 1.

Secondly. The scripture is very plain on this
head, showing the indispensable necessity of faith ;
Heb. xi. and that, such as unites to Christ, John
xv. 5. " Without me," that is, separate from me,
" ye can do nothing ;" no, not with all the moral
considerations ye can use. How were the ten
commandments given on mount- Sinai ? not as bare
exactions of duty, but fronted with the gospel, to
be believed in the first place ; " I am the Lord thy
God," &c. And so Solomon, whom many regard
rather as a moral philosopher, than an inspired
writer leading to Christ, fronts his writings, in the
beginning of the Proverbs, with most express gos-
pel. And must we have it expressly repeated in
our Bibles with every moral precept, or else shut
our eyes and take these precepts without it ? that
is the effect of our natural enmity to Christ. If
we loved him more, we should see him more in
every page, and in every command, receiving the
law at his mouth. .

Thirdly. Do but consider what it is to believe
rightly under the crook in the lot ; what humilia-
tion of soul, self-denial, and absolute resignation to
the will of God must be in it : what love to God it
must proceed from ; how regard to his glory must
influence it as the chief end thereof; and try, and
see if it is not impossible for you to reach it with-

82 IMPORTANCE OF DUE CONSIDERATION.

out that faith aforementioned. I know a Christian
may reach it without full assurance : but still, ac-
cording to the measure of their persuasion that God
is their God, so will their attainments in it be ;
these keep equal pace. O what kind of hearts do
they imagine themselves to have, that think they
can for a moment empty them of the creature, far-
ther than they can fill them with a God, as their
God, in its room and stead ! No doubt men may,
from the force of moral considerations, work them-
selves to a behaviour under the crook, externally
right, such as many pagans had ; but a Christian
disposition of spirit under it will never be reached,
without that faith in God.

Object. " Then it is saints only that are capable
of the improvement of that consideration."

Ans. Yea, indeed it is so, as to that and all
other moral considerations, for true Christian ends :
and that amounts to no more, than that directions
for walking rightly are only for the living, that
have the use of their limbs : and, therefore, that
ye may improve it, set yourselves to believe in the
first place.

III. I shall confirm that it is a proper mean to
bring one to behave rightly under it. This will
appear, if we consider these four things.

1. It is of great use to divert from the consider-
ing and dwelling on those things about the crook,
which serve to irritate our corruption. Such are
the balking of our will and wishes, the satisfac-
tion we should have in the matter's going accord-
ing to our mind, the instruments of the crook, how

IMPORTANCE OF DUE CONSIDERATION. 83

injurious they are to us, how unreasonable, how
obstinate, &c. The dwelling on these considera-
tions is but the blowing of the fire within ; but to
turn our eyes to it as the work of God, would be a
cure by way of diversion, 2 Sam. vi. 9, 10 ; and
such diversion of the thoughts is not only lawful,
but expedient and necessary.

2. It has a moral aptitude for producing this
good effect. Though our cure is not compassed
by the mere force of reason ; yet it is carried on,
not by a brutal movement, but in a rational way.
Eph. v. 14. This consideration has a moral effi-
cacy on our reason, it is fit to awe us into a sub-
mission, and ministers a deal of argument for
behaving christianly under our crook.

3. It has a divine appointment for that end,
which is to be believed. Prov. iii. 6. So x the text.
The creature in itself is an inefficacious and
moveless thing, a mere vanity. Acts. xvii. 28.
That which makes any thing a means fit for the
end, is a word of divine appointment. Matt. iv. 4.
To use any thing then for an end, without the faith
of this, is to make a god of the creature ; there-
fore it is to be used in a dependence on God, ac-
cording to that word of appointment. 1 Tim. iv.
4, 5. And every thing is fit for the end for which
God has appointed it. This consideration is ap-
pointed for that end ; and therefore is a fit means
for it.

4. The Spirit may be expected to work by it,
and does work by it, in them that believe, and look
to him for it, for as much as it is a mean of his

84 IMPROVEMENT OF THE SUBJECT.

own appointment. Papists, legalists, and all su-
perstitious persons, devised various means of sanc-
tification, seeming to have,, or really having, a
moral fitness for the same ; but they are quite in-
effectual, because, like Abanar and Pharpar, they
.want a word of divine appointment for curing us
of our leprosy ; therefore the Spirit works not by
them, since they are not his instruments, but de-
vised of their own hearts. And since even the
means of divine appointment are ineffectual with-
out the Spirit, these can never be effectual. But
this consideration having a divine appointment, the
Spirit works by it.

Use. Then take this direction for your behaving
rightly under the crook in your lot. Inure your-
selves to consider it as the work of God. And for
helping you to improve'it, so as it may be effectual,
1 offer these advices :

1. Consider it as the work of your God in
Christ. This is the way to sprinkle it with gos-
pel-grace, aud so to make it tolerable. Psal. xxii.
1. The discerning of a Father's hand in the
crook will take out much of the bitterness of it,
and sugar the pill to you. For this cause it will
be necessary, (1) Solemnly to take God for your
God, under your crook, Psal. cxlii. 4, 5. (2) In
all your encounters with it, resolutely to believe,
and claim your interest in him. 1 Sam. xxx. 6.

2. Enlarge the consideration with a view of the
divine relations to you, and the divine attributes.
Consider it, being the work of your God, the work
of your Father, elder Brother, Head, Husband,

ADVANTAGE OF HUMILITY. 85

&c., who therefore, surely consults your good.
Consider his holiness and justice, showing he
wrongs you not ; his mercy and goodness, that it
is not worse ; his sovereignty, that may silence
you ; his infinite wisdom and love, that may satisfy
JTOU in it.

3. Consider what a work of his it is, how it is
\ convincing work, for bringing sin to remem-
brance ; a correcting work, to chastise you for
your follies ; a preventing work, to hedge you up
from courses of sin you would otherwise be apt to
run into; a trying work, to discover your state,
your graces, and corruptions ; a weaning work, to
wean you from the world and fit you for heaven.

4. In all your considerations of it in this man-
ner, look upward for his Spirit, to render them ef-
fectual, 1 Cor. iii. 6. Thus may ye behave chris-
tianly under it, till God make it even either here
or in heaven.

PROV. xvi. 19.

Better it is to be of an humble spirit loith the lowly,
than to divide the spoil with the proud.

COULD men once be brought to believe, that it
is better to have their minds bend to the. crook in
their lot, than to force the crook to their mind, they
would be in a fair way to bring their matters to a
good account. Hear then the divine decision in.
that case : " Better it is to be of an humble spirit
with the lowly, than to divide the spoil with the
proud." In which words,

8

86 THE LOWLY AND PROUD CONTRASTED.

First. There is a comparison instituted, and that
between two parties, and two points wherein they
vastly differ.

1st. The parties are the lowly and the proud,
who differ like heaven and earth : the proud are
climbing up and soaring aloft ; the lowly are con-
tent to creep on the ground, if that is the will of
God. Let us view them more particularly as the
text represents them.

On the one hand is the lowly. Here there is a
line-reading and a marginal, both from the Holy
Spirit, and they differ only in a letter. The former
is the afflicted or poor, that are low in their condi-
tion ; those that have a notable crook in their lot
through affliction laid on them, whereby their con-
dition is lowered in the world. The other is the
lowly or meek humble ones, who are low in their
spirit, as well as their condition, and so have their
minds brought down to their lot. Both together
making the character of this lowly party.

On the other hand is the proud ; the gay and
high minded ones. It is supposed here that they
are crossed too, and have crooks in their lot ; for,
dividing the spoil is the consequent of a victory,
and a victory pre-supposes a battle.

2nd. The points wherein these parties are sup-
posed to differ, viz : being of a humble spirit, and
dividing the spoil.

Afflicted and lowly ones may sometimes get
their condition changed, may be raised up on high,
and divide the spoil, as Hannah, Job, &c. The
proud may sometimes be thrown down and crushed,

PREFERENCE GIVEN TO THE LOWLY. 87

as Pharaoh, Nebuchadnezzar, &c. But that is not
the question, Whether it is better to be raised up
with the lowly or thrown down with the proud?
There would be no difficulty in determining that.
But the question is, Whether it is better to be of a
low and humble spirit, in low circumstances, with
afflicted humble ones ; or to divide the spoil, and
get one's will, with the proud? If men would
speak the native sentiments of their hearts, that
question would be determined in a contradiction to
the text. The points then here compared and set
one against another, are these :

On the one hand, to be of a humble spirit with
afflicted lowly ones. (Heb.) To be low of spirit ;
for the word primarily denotes lowness in situation
or state : so the point here proposed is to be with,
or in the state of, afflicted lowly ones, having the
spirit brought down to that low lot ; the lowness
of the spirit balancing the lowness of one's con-
dition.

On the other hand to divide the spoil with the
proud. The point here proposed is, to be with or
in the state of the proud, having their lot by main
force brought to their mind ; as those who, taking
themselves to be injured, fight it out with the ene-
my, overcome and divide the spoil according to
their will.

Secondly. The decision made, wherein the
former is preferred to the latter ; " Better is it to
be of an humble spirit with the lowly than to di-
vide the spoil with the proud." If these two par-
ties were set before us, it were better to take our

88 THE LOWLY RARELY TO BE FOUND.

lot with those of a low condition, who have their
spirits brought as low as their lot, than with those,
who, being of a proud and high spirit, have their
lot brought up to their mind. A humble spirit is
better than a heightened condition.

DOCT. There is a generation of lowly afflicted ones,
having their spirit lowered and brought down to
their lot ; whose case, in that respect, is better
than that of the proud getting their will, and car-
rying all to their mind.

I. We shall consider the generation of the low-
ly afflicted ones, having their spirit brought down
to their lot. And we shall,

First. Lay down some general considerations
about them.

1. There is such a generation in the world, bad
as the world is. The text expressly mentions
them, and the scripture elsewhere speaks of them ;
as Psal. ix. 12. and x. 12. Matth. v. 3. with Luke vi.
20. Where shall we seek them "? Not in heaven,
there are no afflicted ones there ; nor in hell, there
are no lowly and humble ones there, whose spirit
is brought to their lot. In this world they must
then be, where the state of trial is.

2. If it were not so, Christ, as he was in the
world, would have no followers in it. He was the
head of that generation whom they all copy after,
" Learn of me, for 1 am meek and lowly of heart."
Matt. xi. 29. And for his honour, and the honoui
of his cross, they will never be wanting while tho
world stands, Rom. viii. 29. " Whom he did fore-

SOME MORE LOWLY THAN OTHERS. 89

know he also did predestinate to be conformed to
the image of his Son." His image lies in these
two, suffering and holiness, whereof lowliness is
a chief part.

3. Nevertheless, they are certainly very rare in
the world. Agur observes, that there is another
generation, (Prov. xxx. 13. " There eyes are lofty,
and their eye-lids lifted up,") quite opposite to
them, and this makes the greatest company by far.
The low and afflicted lot is not so very rare, but
the lowly disposition of spirit is rarely yoked with
it. Many a high spirit keeps up in spite of low-
ering circumstances.

4. They can be no more in number than the
truly godly ; for nothing less than the power of
divine grace can bring down men's minds from
their native height, and ,make their will pliant to
the will of God. 2 Cor. x. 4, 5. Men may put on
a face of submission to a low and crossed lot, be-
cause they cannot help it, and they see it is in
vain to strive : but to bring the spirit truly to it,
must be the effect of humbling grace.

5. Though all the godly are of that generation,
yet there are some of them to whom the character
more especially belongs. The way to heaven lies
through tribulation to all, Acts xiv. 22 ; and all
Christ's followers are reconciled to it notwithstand-
ing, Luke xvi. 26 ; Yet there are some of them
more remarkably disciplined than others, whose
spirit is hereby humbled and brought down to their
lot, Psal. cxxxi. 2. " Surely I have behaved and
quieted myself a-s a child that is weaned of his

8*

90 SOME MORE JLOWLY THAN OTHERS.

mother ; my soul is even as a weaned child." Phil,
iv. 1], 12, "For I have learned, in whatsoever
slate I am, therewith to be content. I know both
how to be abased, and I know how to abound :
every where, and in all things I am instructed,
both to be full and to be hungry, both to abound
and to suffer need."

6. A lowly disposition of soul, and habitual aim
and bent of the heart that way, has a very favoura-
ble construction put upon it in heaven. Should
we look for a generation perfectly purged of pride
and rising of heart against their adverse lot at any
time, we should find none in this world ; but
those who are sincerly aiming and endeavouring
to reach it, and keep the way of contented sub-
mission, though sometimes blown aside, and re-
turning to it again, God accounts to be that lowly
generation. 2 Cor. vii. 10, 11. James, v. 11.

Secondly. We shall enter into particulars. There
are three things which together make up their cha-
racter.

1st. Affliction in their lot. That lowly genera-
tion, preferred to the proud and prosperous, is a
generation of afflicted ones, whom God keeps un-
der the discipline of the covenant. We may take
it up in these two :

1. There is a yoke of affliction of one kind or
other oftentimes upon them. Psal. Ixxiii. 14. God
is frequently visiting them as a master doth his
scholars, and a physician his patients ; whereas
others in a sort overlooked by him. Rev. iii. 19.
They are accustomed to the yoke, and that from

CHARACTER OF THE LOWLY. 91

the time they enter into God's family. Psal.
cxxxix. 1 3. God sees it good for them. Lam.
iii. 27, 28.

2. There is a particular yoke of affliction which
God has chosen for them, that hangs about them,
nd is seldom, if ever, taken off them. Luke. ix.
23. That is their special trial, the crook in their
lot, the yoke which lies on them for their constant
exercise. Their other trials may be exchanged,
but that is a weight that still hangs about them,
bowing them down.

2dly. Lowliness in their disposition and tenour
of spirit. They are a generation of lowly humble
ones, whose spirits God has, by his grace, brought
down from their natural height. And thus,

1. They think soberly and meanly of them-
selves ; what they are, 2 Cor. xii. 9, 10 ; what
they can do ; 2 Cor iii. 5 : what they are worth,
Gen. xxxii. 10, and what they deserve. Lam. iii.
22. Yiewing themselves in the glass of the di-
vine law and perfection, they see themselves as a
mass of imperfection and sinfulness. Job, 5, 6.

2. They think highly and honourably of God.
Psal. cxlv. 3. They are taught by the Spirit
what God is ; and so entertain elevated thoughts
of him. They consider him as the Sovereign of
the world ; his perfections as infinite ; his work
as perfect. They look on him as the fountain of
happiness, a God in Christ, doing all things well ;
trusting his wisdom, goodness, and love, even
where they cannot see. Heb. xi. 8.

3. They think favourably of others, as far as in

92 CHARACTER OF THE LOWLY.

justice, they may, Phil. ii. 3. Though they cannot
hinder themselves from seeing their glaring faults,
yet they are ready withal to acknowledge their
excellencies, and esteem them so far. And be-
cause they see more into their own merits and ad-
vantages for holiness, and misimproving thereof,
than they can see into others, they are apt to look
on others as better than themselves, circumstances
compared.

4. They are sunk down into a state of subordi-
nation to God and his will. Psal. cxxxi. 1, 2. Pride
sets a man up against God, lowliness brings him
back to his place, and lays him down at the feet
of his sovereign Lord, saying, Thy will be done
on earth, &c. They seek no more the command,
but are content that God himself sit at the helm
of their affairs, and manage all for them, Psal.
xlvii. 4.

5. They are not bent on high things, but dis-
posed to stoop to low things. Psal. cxxxi. 1. Low-
liness levels the towering imaginations, which
pride mounts up against heaven ; draws a veil
over all personal worth and excellences before the
Lord ; and yields a man's all to the Lord, to be as
stepping-stones to the throne of his glory. 2 Sam.
xv. 25, 26.

6. They are apt to magnify mercies bestowed
on them. Gen. xxxii. 10. Pride of heart overlooks
and vilifies mercies one is possessed of, and fixes
the eye on what is wanting in one's condition,
making one like the flies, which pass over the
sound places, and swarm together on the sore.

CHARACTER OF THE LOWLY. 93

On the contrary, lowliness teaches men to recount
the mercies they enjoy in the lowest condition, and
to set a mark on the good things they have pos-
sessed, or yet do. Job. ii. 10.

3dly. A spirit brought down to their lot. Their
lot is a low and afflicted one ; but their spirit is as
low, being, through grace, brought down to it.
We may take it up in these five things :

1, They submit to it as just, Mic. vii. 9. "I
will bear the indignation of the Lord, because 1
have sinned against him." There are no hard-
ships in our condition, but we have procured them
to ourselves ; and it is therefore just that we kiss
the rod, and be silent under it, and so lower our
spirits to our lot. If they complain, it is of them-
selves ; their hearts rise not up against the Lord,
far less do they open their mouth against the
heavens. They justify God and condemn them-
selves, reverencing his holiness and spotless
righteousness in his proceedings against them.

2. They go quietly under it as tolerable, Lam.
iii. 26 29. " It is good that a man should both
hope and quietly wait for the salvation of the Lord.
It is good for a man that he bear the yoke in his
youth. He sitteth alone, and keepeth silence, be-
cause he hath borne it upon him ; he putteth his
mouth in the dust, if so be there may be hope."
While the unsubdued spirit rages under the yoke
as a bullock unaccustomed to it, the spirit brought 10
the lot., goes softly under it. They see it is of the
Lord's mercies that it is not worse ; they take up
the naked cross, as God lays it down, without those

94 CHARACTER OF THE LOWLY.

overweights upon it that turbulent passions add
thereunto ; and so it becomes really more easy than
they thought it could have been, like a burden fit-
ted on the back.

3. They are satisfied in it, as drawing their com-
fort from another quarter than their outward condi-
tion, even as the house stands fast, when the prop is
taken away that it did not lean upon. " Although
the fig-tree should not blossom, neither fruit be in
the vine, yet I will rejoice in the Lord." Hab. iii.
17, 18. Thus did David in the day of his distress,
" He encouraged himself in the Lord his God."
1 Sam. xxx. 6. It is an argument of a spirit not
brought down to the lot, when men are damped and
sunk under the hardships of it, as if their condition
in the world were the point whereon their happiness
turned. It is want of mortification that makes men's
comforts to wax and wane, ebb and flow, accord-
ing to the various appearances of their lot in the
world.

4. They have a complacency in it, as that which
is fit and good for them. Isa. xxxix. 8. 2 Cor. xii.
10. Men have a sort of complacency in the work-
ing of physic, though it gripes them sore ; they ra-
tionally think with themselves that it is good and
best for them : so these lowly souls consider their
aiflicted lot as a spiritual medicine, necessary, fit,
and good for them ; yea, best for them for the time,
since it is ministered by their heavenly Father ;
and so they reach a holy complacency in their low
afflicted lot.

The lowly spirit extracts this sweet out of the

CHARACTER OF THE PROUD. 95 r

bitterness in his lot, considering how the Lord, by
means of that afflicting lot, stops the provision for
unruly lusts, that they may be starved : how he
cuts off the by-channels, that the whole stream of
the soul's love may run towards himself; how he
pulls off, and holds off the man's burden and clog
of earthly comforts, that he may run the more ex-
peditiously in the way to heaven.

5. They rest in it, as what they desire not to
come out of, till the God that brought them into it,
see it meet to bring them out with his good will.
Isa. xxviii. 16. Though an unsubdued spirit's time
for deliverance is always ready, a humble soul will
be afraid of being taken out of its afflicted lot too
soon. It will not be for moving for a change, till
the heaven's moving bring it about; so this hinders
not prayer, and the use of appointed means, with
dependence on the Lord ; but requires faith, hope,
patience, and resignation. 2 2am. xv. 25, 26.

11. We shall consider the generation of the proud
getting their will and carrying all to their mind.
And in their character also are three things.

First, There are crosses in their lot. They also
have their trials allotted them by overruling provi-
dence, and let -them be in what circumstances they
will in the world, they cannot miss them altogether.
For consider,

1. The confusion and vanity brought into the
creation by man's sin, have made it impossible to
get through the world, but men must meet with
what will ruffle them. Eccles. i. 14. Sin has
turned the world from a paradise into, a thicket

96 CHARACTER OF THE PROUD.

there is no getting through without being scratch
ed. As midges in the summer will fly about those
walking abroad in a goodly attire, as well as about
those in sordid apparel ; so will crosses in the
world meet with the high as well as the low.

2. The pride of their heart exposes them partic-
ularly to crosses. A proud heart will make a cross
to itself, where a lowly soul would find none. Esth.
v. 13. It will make a real cross ten times the weight
it would be to the humble. The generation of the
proud are like nettles and thorn hedges, upon which
things flying about do fix, while they pass over low
and plain things ; so none are more exposed to
crosses than they, though none so unfit to bear
them ; as appears from,

Secondly, Reigning pride in their spirit. Their
spirits were never subdued by a work of thorough
humiliation, they remain at the height in which the
corruption of nature placed them : hence they can
by no means bear the yoke God lays on them. The
neck is swollen with the ill humours of pride and
passion; hence, when the yoke once begins to
touch it, they cannot have any more ease. We
may view the case of the proud generation here
in three things.

1. They have an over-value for themselves ; and
so will not stoop to the yoke ; it is below them.
What a swelling vanity is in that, Exod. v. 2.
" Who is the Lord that I should obey his voice ?"
Hence a work of humiliation is necessary to make
one take on the yoke, whether of Christ's precepts
or providence. The first error is in the understand-

CHARACTER OF THE PROUIX. 97

ing; whence Solomon ordinarily calls a wicked
man a fool ; accordingly the first stroke in conver-
sion is there too, by conviction to humble. Men
are bigger in their own conceit, than they are in-
deed; therefore God, suiting things to what we
are really, cannot please us.

2. They have an unmodified self-will, arising
from that over-value for themselves, and they will
not stoop. Exod. v. 2. The question betwixt
Heaven and us is, whether God's will or our own
must prevail 1 Our will is corrupt, God's will is
holy ; they cannot agree in one. God says in his
providence, our will must yield to his ; but that it
will not do, till the iron sinew in it be broken.
Rom. viii. 7. Isa. xlviii. 4.

3. They have a crowd of unsubdued passions
taking part with self-will ] and they say, He shall
not stoop, Rom. vii. 8, 9 ; and so the war begins,
and there is a field of battle within and without the
man. James iv. 1.

A holy God crosses the self-will of proud crea-
tures by his providence, overruling and disposing
of things contrary to their inclination ; sometimes
by his own immediate hand, as in the case of
Cain. Gen. iv. 4, 5 ; sometimes by the hand of
men carrying things against their mind, as in the
case of Ahab to whom Naboth refused his vine-
yard. 1 Kings xxi. 4.

The proud heart and will, unable to submit to the
cross, or to bear to be controlled, rises up against
itj and fights for the mastery, with its whole force
of unmortified passions. The design is to remove

9

98 CHARACTER OF THE PROUD.'

the cross, even the crook, and bring the thing to
their own mind : thjs is the cause of this unholy
war, in which,

(1.) There is one black band of hellish passions
that inarches upwards, and makes an attack on
heaven itself, namely, discontent, impatience, mur-
muring, frettings, and the like. " The foolishness
of man perverteth his way ; and his heart fretteth
against the Lord." Prov. xix. 3. These fire the
breast, fall the countenance, Gen. iv. 6, let off
sometimes a volley of indecent and passionate
complaints, Jude, ver. 16, and sometimes of blas-
phemies, 2 Kings vi. 33.

(2.) There is another that marches forward, and
makes an attack on the instrument or instruments
of the cross, namely, anger, wrath, fury, revenge,
bitterness, &c. Prov. xxvii. 4. These carry the
man out of the possession of himself, Luke xxi.
19, fill the heart with a boiling heat, Psa. xxxix. 3,
the mouth with clamour and evil-speaking, Eph.
iv. 31, and threatenings are breathed out ; Acts ix.
1, and sometimes set the hands on work, a most
heavy event, as in the case of Ahab against
Naboth.

Thus the proud carry on the war, but oftentimes
they lose the day, and the cross remains immovable
for all they can do ; yea, and sometimes they them-
selves fall in the quarrel, it ends in their ruin. Exod.
xv. 9, 10. But that is not the case in the text. For
we are to consider them as,

Thirdly, Getting their will, and carrying all to
their mind. This speaks,

DOCTRINE OF THE TEXT CONFIRMED. 99

1. Holy providence yielding to the man's un-
mortified self-will, and letting it go according to his
mind. Gen. vi. 3. God sees it meet to let the
struggle with him fall, for it prevails, not to his
good. Isa. i. 5. So the reins are laid on the proud
man's neck, and he has what he would be at;
" Ephraim is joined to idols, let him alone." Hos.
iv. 17.

2. The Just remaining in its strength and vigour,
Psa. Ixxviii. 30. " They were not estranged from
their lust." God, in the method of his covenant
sometimes gives his people their will, and sets them
where they would be ; but then, in that case, the
lust for the thing is mortified, and they are as.
weaned children. Psal. x. 17. But here the lust
remains rampant : the proud seek meat for it, and
get it. x

3. The cross removed, the yoke taken off. Psal.
Ixxviii. 29. They could not think of bringing their
mind to their lot ; but they thwarted with it, wrestled
and fought against it, till it is brought up to their
mind : so the day is their own, the victory is on
their side.

4. The man is pleased in his having carried his
point, even as one is when he is dividing the spoil.
1 Kings xxi. 18, 19.

Thus the case of the afflicted lowly generation,
and the proud generation prospering, is stated.
Now,

III. I am to ^confirm the doctrine, or the deci.
sion of the text, That the case of the former is bet-
ter than that of the latter. It is better to be in a

100 DOCTRINE OF THE TEXT CONFIRMED.

low afflicted condition, with the spirit humble and
brought down to the lot, than to be of a proud and
high spirit, getting the lot brought up to it, and
matters go according to one's mind. This will ap-
pear from the following considerations.

1. Humility is so far preferable to pride, that in
no circumstances whatsoever its preferableness can
fail. Let all the afflictions in the world attend the
humble spirit, and all the prosperity in the world
attend pride, humility will still have the better : as
gold in a dunghill is more excellent than so much
lead in a cabinet, For,

(1.) Humility is a part of the image of God.
Pride is the master-piece of the image of the devil.
Let us view him who was the express image of
the Father's person, and we shall behold him meek
and lowly in heart. Matt. xi. 29. None more
afflicted, yet his spirit perfectly brought down to
his lot, Isa. liii. 7. " He was oppressed, and he
was afflicted, yet he opened not his mouth." That
is a shining part of the divine image : for though
God cannot be low in respect of his state and con-
dition, yet he is of infinite condescension, Isa. Ivii.
15. None bears as he, Rom. ii. 4, nor suffers
patiently so much contradiction to his will ; which
is proposed to us for our encouragement in. afflic-
tion, as it shone in Christ. " For consider him
that endured such contradiction of sinners against
himself, lest ye be wearied and faint in your minds."
Heb. xii. 3.

Pride, on the other hand, is the very image of the
devil. 1 Tim. iii. 6. Shall we value ourselves on

DOCTRINE OF THE TEXT CONFIRMED. 101

the height of our .spirits ? Satan will vie with the
highest of us in that point ; for though he is the
most miserable, yet he is the proudest in the whole
creation. There is the greatest distance between
his spirit and his lot ; the former is as high as the
throne of God, the latter as low as hell : and as it
is impossible that ever his lot should be brought
up to his spirit ; so his spirit will never come down
to his lot : and therefore he will be eternally in a
state of war with his lot. Hence, even at^ this
time, he has no rest, but goes about, seeks rest in-
deed, but finds none.

Now, is it not better to be like God than like the
devil ; like him who is the fountain of all good,
vhan him who is the spring and sink of all evil ?
Can any thing possibly caat the balance here, and
turn the preference to the other side ? " Then
better it is to be of an humble spirit with the
lowly," &c.

(2.) Humility and lowliness of spirit qualify us
for friendly communion and intercourse with God
in Christ. Pride makes God our enemy. 1 Pet.
v. 5. Our happiness here and hereafter depends
on our friendly intercourse with Heaven. If we
have not that, nothing can make up our loss. Psal.
xxx. 5. If we have that, nothing can make us
miserable, Rom. viii. 31. " If God be for us, who
can be against us ?" Now, who are they whom
God is for, but the humble and lowly ? they who
being in Christ are so made like him. He blesses
them, and declares them the heirs of the crown of
glory : " Blessed are the poor in spirit, for theirs is

9*

102 DOCTRINE OF THE TEXT CONFIRMED.

the kingdom of heaven." Matt. v. 3. He will look
to them, be their condition ever so low, while he
overlooks others. Isa. lx\d. 2. He will have re-
spect to them, however they be despised : " Though
the Lord be high, yet hath he respect to the lowly ;
but the proud he knoweth afar off." Psal. cxxxviii. 6.
He will dwell with them, however poorly they
dwell. Isa. Ivii. 15. He will certainly exalt them
in due time, however low they lie now. Isa. xl. 4.

Whom is he against ? Whom does he resist "?
The proud. Them he curseth. Jer. xvii. 5. and
that curse will dry up their arm at length. The
proud man is God's rival ; he makes himself his
own god, and would have those about him make
him theirs too ; he rages, he blusters, if they will
not fall down before him. But God will bring him
down. Isa. xl. 4. Psal. xviii. 27.

Now, is it not better to be qualified for commu-
nion with God, than to have him engaged against
us, at any rate ?

(3.) Humility is a duty pleasing to God, pride a
sin pleasing to the devil. Isa. Ivii. 15 ; 1 Tim. iii. 6.
God requires us to be humble, especially under
affliction, " and be clothed with humility." 1 Pet.
v. 5, 6. That is our becoming garment. The hum-
ble publican was accepted, the proud pharisee re-
jected. We may say of the generation of the
proud, as 1 Thess. ii. 16. " Wrath is come upon
them to the uttermost." They please neither God
nor men, but only themselves and satan, whom they
resemble in it. Now duty is better than sin at any
rate.

DOCTRINE OF THE TEXT CONFIRMED. 103

2. They whose spirits are brought down to their
afflicted lot, have much quiet and repose of mind,
while the proud, that must have their lot brought
up to their mind, have much disquiet, trouble, and
vexation. Consider here, that, on the one hand,

Quiet of mind, and ease within, is a great bless-
ing, upon which the comfort of life depends. No-
thing without this can make one's life happy. Dan.
v. 6. And where this is maintained, nothing can
make it miserable. John xvi. 33. This being se-
cured in God, there is a defiance bid to all the
troubles of the world. Psal. xlvi. 2, 3, like the
child sailing in the midst of the rolling waves.

The spirit brought down to the lot makes and
maintains this inward tranquillity. Our whole
trouble in our lot in this world rises from the dis-
agreement of our mind therewith ; let the mind
be brought to the lot, and the whole tumult is in-
stantly hushed ; let it be kept in that disposition,
and the man shall stand at ease in his affliction,
like a rock unmoved with waters beating on it,
Col. iii. 15. "And let the peace of God rule in
your hearts, to the which also ye are called."

On the other hand, consider,

What disquiet of mind the proud suffer ere they
can get their lot brought up to their mind. " They
have taught their tongues to speak lies, and they
weary themselves to commit iniquity." Jer. ix. 5.
James iv. 2. " Ye lust, and have not ; ye kill, and
desire to have, and cannot obtain; ye fight and
war, yet ye have not." What arrows of grief go
through their heart ! what torture of anxiety,

104 DOCTRINE OF THE TEXT CONFIRMED.

fretting, and vexation, must they endure ! what
contrary passions fight within them ! and what sal-
lies of passions do they make ! what uneasiness
was Hainan in, before he could carry the point ol
revenge against Mordecai, obtaining the king's
decree !

When the thing is got to their mind, it will not
quit the cost. The enjoyment thereof brings not
so much satisfaction and pleasure, as the want of
it gave pain. This was evident in Rachel's case,
as to the having of children ; and in that case
Psal. Ixxviii. 30, 31. There is a dead fly in the
ointment that mars the savour they expected to
find in it. Fruit plucked off the tree of provi-
dence, ere it is ripe, will readily set the teeth on
edge. It proves like the manna kept over night.
Exod. xvi. 20.

They have but an unsure hold of it ; it doth
not last with them. Either it is taken from them
soon, and they are just where they were again :
"I gave them a king in my anger, and took him
away in my wrath." Hos. xiii. 11. Having a root
of pride, it quickly withers away ; or else they are
taken from it, that they have no access to enjoy it.
So Haman obtained the decree; but, ere the day
of the execution came, he was gone.

3. They that get their spirit brought down to
their afflicted lot, gain a point far more valuable
than they who in their pride force up their lot to
their mind. Prov. xvi. 32. " He that is slow in
anger, is better than the mighty ; and he that ruleth

DOCTRINE OF THE TEXT CONFIRMED. 105

his spirit, than he that taketh a city." This will
appear, if you consider,

(1.) The latter makes but a better condition in
outward things, the former makes a better man.
The life is more than meat. The man himself is
more valuable than all external conveniences that
attend him. What therefore betters the man is
preferable to what betters only his condition. Who
doubts but where two are sick, and the one gets
himself transported from a coarse bed to a fine
one, the sickness still remaining ; the other lies
still in the coarse bed, but the sickness is removed ;
that the case of the latter is preferable ? So
here, &c.

(2.) The subduing of our own passions is more
excellent than to have the whole world subdued to
our will : for then we are masters of ourselves, ac-
cording to that, Luke xxi. 19. Whereas, in the
other case, we are still slaves to the worst of mas-
ters, Rom. vi. 16. In the one case we are safe,
blow what storm will ; in the other we lie exposed
to thousands of, dangers, Prov. xxv. 28. " He that
hath no rule over his own spirit, is like a city that
is broken down, and without walls."

(3.) When both shall come to be judged, it will
appear the one has multiplied the tale of their good
works, in bringing their spirit to their lot; the
other, the tale of their ill works, in bringing their
lot to their spirit. We have to do with an om-
niscient God, in whose eyes every internal action
is a work, good or bad, to be reckoned for. Rom.
ii. 16.

106 IMPROVEMENT OF THE SUBJECT.

An afflicted lot is painful, but, where it is well
managed, it is very fruitful ; it exercises the graces
of the Spirit in a Christian, which otherwise would
lie dormant. But there is never an act of resig-
nation to the will of God under the cross, nor an
act of trusting in him for his help, but they will be
recorded in heaven's register as good works. Mai.
iii. 16. And these are occasioned by affliction.

On the other hand, there is never a rising of the
proud heart against the lot, nor a faithless attempt
to bring it to our mind, whether it succeed or not
but it passes for an ill work before God. How
then will the tale of such be multiplied by the war
in which the spoil is divided !

Use 1. Of information. Hence we may learn

1. It is not always best for folks to get theii
will. Many there are who cannot be pleased with
God's will about them, and they get their own will
with a vengeance, Psal. Ixxxi. 11, 12. "Israel
would none of me, so I gave them up to their own
heart's lust ; and they walked in their own coun-
sels." It may be most pleasant and grateful for
the time, but it is not the safest. Let not the peo-
ple pride themselves in their carrying things that
way then by a strong hand ; let them not triumph
in such victory: the after-reckoning will open
their eyes.

2. The afflicted crossed party, whose lot is kept
low, is so far from being a loser, that he is a gainer
thereby, if his spirit is brought down to it. And
if he will see things in the light of God's unerring
word, he is in better case than if he had got all

IMPROVEMENT OF THE SUBJECT. 107

carried to his mind. In the one way the vessels
of wrath are fitted for destruction. Psal. Ixxviii.
29 31. In the other, the vessels of mercy are
fitted for glory, and so God disciplines his own.
Lam. iii. 27.

3. It is better to yield to Providence than to
fight it out, though we should win. Yielding to
the sovereign disposal is both our becoming duty
and our greatest interest. Taking that way, we '
act most honourably'; for what honour can there
be in the creature's disputing his ground with his
creator ? and we act most wisely ; for whatever
may be the success of some battles in that case,
we may be sure victory will be on Heaven's side
in the war, 1 Sam. ii. 9. " For, by strength shall
no man prevail."

4. It is of so much greater concern for us to
get our spirits brought down than our outward con-
dition raised. But who believes this 1 All men
strive to raise their outward condition ; most men
never mind the bringing down of their spirits, and
Few there are who apply themselves to it. And
what is that but to be concerned to minister drink
to the thirsty sick, but never to mind to seek a cure
for them, whereby their thirst may be carried off.

Use 2. Of exhortation. As you meet with
crosses in your lot in the world, let your desire be
rather to have your spirit humbled and brought
down, than to get the cross removed. I mean not
but that you may use all lawful means for the re-
moval of your cross, in dependence on God ; but
only that you be more concerned to get your spirit

108 IMPROVEMENT OF THE SUBJECT.

to bow and ply, than to get the crook in your lot
evened.

Motive 1. It is far more needful for us to have
our spirits humbled under the cross, than to have
the cross removed. The removal of the cross is
needful only for the ease of the flesh, the humbling
for the profit of our souls, to purify them, and bring
them into a state of health and cure.

2. The humbling of the spirit will have a mighty
good effect on a crossed lot, but the removal of the
eross will have none on the unhumbled spirit. The
humbling will lighten the cross mightily for the time,
Matt. xi. 30, and in due time carry it cleanly off, 1
Pet. v. 6. But the removal of the cross is not a
means to humble the unhumbled ; though it may
prevent irritation, yet the disease still remains.

3. Think with yourselves how dangerous and
hopeless a case it is to have the cross removed ere
the spirit is humbled ; that is, to have the means of
cure pulled away and blocked \ip from us, while the
power of the disease is yet unbroken ; to be taken
off trials ere we have given any good proof of our-
selves, and so to be given over of our physician as
hopeless, Isa. i. 5. Hos. iv. 17.

Use 3. For direction. Believing the gospel, taKe
God for your God in Christ towards your eternal
salvation, and then dwell much on the thoughts of
God's greatness and holiness, and of your own sin-
fulness ; so will you be humbled under the mighty
hand of God ; and, in due time, he will lift you up.

INTRODUCTORY REMARKS. 109

1 PETER v. 6

Humble yourselves therefore under the mighty hand
of God, that he may exalt you in due time.

In the preceding part of this chapter, the apostle
presents the duties of the church officers towards
the people ; and then the duty of the people, both
towards their officers, and among themselves,
which he winds up in one word, submission. For
which causes he recommends humility as the great
means to bring all to their respective' duties. This;
is enforced with an argument taken from the differ-
ent treatment the Lord gives to the proud and the?
humble ; his opposing himself to the one, and.
showing favour to the other. Our text is an ex-
hortation drawn from that consideration ; and in it
we have,

1st. The duty we are to study : " Humble your-
selves therefore under the mighty hand of God, that
he may exalt you in due time" And therein we
may notice,

(1.) The state of those to whom it is proposed,,
those under the mighty hand of God, whom his
hand has humbled, or brought low in respect of
their circumstances in the world. And by these
I think, are meant, riot only such as are under par-
ticular signal afflictions, which is the lot of some,
but also those who, by the providence of God, are,,
in any kind of way lowered, which is the lot of'alL
All being in a state of submission or dependence*
on others God has made this life a state of trial ?

10

.110 INTRODUCTORY REMARKS.

and for that cause he has, by his mighty hand,
subjected men one to another, as wives, children,
servants, to husbands, parents, masters ; and these
again to their superiors ; among whom, again, even
the highest depend on those under them, as magis-
trates and ministers on the people, even the su-
preme magistrate. This state of the world God
has made for the trial of men in their several sta-
tions, and dependence on others ; and therefore,
when the time of trial is over, it also comes to an
end. "Then cometh the end when he shall have
put down all rule and all authority, and power," 1
Cor. xv. 24, 25. Meantime, while it lasts, it makes
humility necessary to all, to prompt them to the
duty they owe their superiors, to whom God's
mighty hand has subjected them.

(2.) The duty itself, namely, Humiliation of our
spirits under the humbling circumstances the Lord
has placed us in. " Humble yourselves therefore
under the mighty hand of God, that he may exalt
you in due time." Whether we are under partic-
ular afflictions, which have cast us down from the
height we were sometime in, or whether we are
only inferiors in one or more relations ; or wheth-
er, which is most common, both these are in our
case, we must therein eye the mighty hand of God,
as that which placed us there, and is over us, there
to hold us down in it ; and so, with an awful regard
thereto, bow down under it, in the temper and dis-
position of our spirits, suiting our spirits to our lot,
and careful of performing the duty of our low
sphere.

INTRODUCTORY REMARKS. ill

(3.) A particular spring of this duty ; therefore
we must consider, that those who cannot quietly
keep the place assigned them of God in their af-
flictions or relations, hut still press upward against
the mighty hand that is over them, that mighty
hand resists them, throwing them down, and often
farther down than before ; whereas, it treats them
with grace and favour, that compose themselves
under it, to a quiet discharge of their duty in their
situation ; so, eyeing this, we must set ourselves
to humble ourselves.

2dly. The infallible issue of that course ; that
he may exalt you in due time. The particle that,
is not always to be understood finally, as denoting
the end or design the agent proposes to himself,
but sometimes eventually only, as denoting the
event or issue of the action, John ix. 2,3.; 1 John
ii. 19. So here, the meaning is not, Humble your-
selves, on design he may exalt you ; but, and it
shall issue in his exalting you. Compare James
iv. 10.

(1.) Here is a happy event, of humiliation of
spirit secured, and that is exaltation or lifting up
on high, by the power of God, that he may exalt
you. Exalting will as surely follow on humilia-
tion of spirit, suitable to the low lot, as the morn-
ing follows the night, or the sun riseth after the
dawning. And these words are fitted to obviate
the objections that the world and our corrupt hearts
are apt to make against bringing down the spirit to
the low lot.

112 INTRODUCTORY REMARKS.

Object. 1. If we let our spirit fall, we shall lie
always at folks' feet, and they will trample on us.

Ans. No ; pride of spirit unsubdued, will bring
men to lie at the feet of others for ever, Isa. Ixvi.
24. But humiliation of spirit will bring them un-
doubtedly out from under their feet, Mai. iv. 2, 3.
They that humble themselves now will be exalted
for ever; they will be brought out of their low
situation and circumstances. Cast ye yourselves
even down with your low lot, and assure your-
selves ye shall not lie there.

Object. 2. If we do not raise ourselves, none
will raise us ; and therefore we must see to our-
selves, to do ourselves right.

Ans. That is wrong. Humble ye yourselves in
respect of your spirits, and God will raise you up
in respect of your lot, or low condition ; and they
that have God engaged for raising them, have no
reason to say they have none to do it for them.
Bringing down of the spirit is our duty, raising us
up is God's work ; let us not forfeit the privilege
Of God's raising us up, by arrogating that work to
ourselves, taking it out of his hand.

Object. 3. But surely we shall never rise high,
if we let our spirits fall.

Ans. That it is wrong too : God will not only
raise the humble ones, but he will lift them up on
high ; for so the word signifies. They shall be
as high at length as ever they were low, were they
ever so low ; nay, the exaltation will bear propor-
tion to the humiliation.

DESIGN OF GOD IN AFFLICTING. 11 3>.

(2.) Here is the date of that happy event when
it will fall out. In due time, or in the season, the
proper season for it, Gal. vi. 9. " In due season
we shall reap, if we faint not." We are apt to
weary in humbling trying circumstances, and would
instantly heave up our head, John. vii. 6. But So-
lomon observes, There is a time for every thing
when it does best, and the wise will wait for it,
Eccl. iii. 1 8. There is a time too for exalting
them that humble themselves ; God has set it, and
it is the due time for the purpose, the time when
it does best, even as sowing in the spring, and
reaping in the harvest. When that time comes,
your exalting shall no longer be v put off, and it
would come too soon should it come before that
time.

DOCT. I. The bent of one's heart, in humbling
circumstances, should lie towards a suitable hum-
bling of spirit, as under God's mighty hand plac-
ing us in them. We shall consider,

1. What things are supposed in this. It suppo-
ses that

1. God brings men into humbling circumstances,
Ezek. xvii. 24. " And all the trees of the field
shall know, that I the Lord have brought down the
high tree." There is a root of pride in the hearts
of all men on earth, that must be mortified ere they
can be meet for heaven : and therefore no man can
miss, in this time of trial, some things that will
give a proof whether he can stoop or no. And

10*

114 DESIGN OF GOD IN AFFLICTING.

God brings them into humbling circumstances for
that very end, Deut. viii. 2 . " The Lord thy God
led thee these forty years in the wilderness, to
humble thee, and to prove thee, to know what was
in thine heart."

2. These circumstances prove pressing as a
weight on the heart, tending to bear it down, Psal.
cvii. 12. " Therefore he brought down their hearts
with labour." They strike at the grain of the
heart, and cross the natural inclination : whence a
trial arises, whether, when God lays on his migh-
ty hand, the man can yield under it or not ; and
consequently, whether he is meet for heaven or not.

3. The heart is naturally apt to rise up against
these humbling circumstances, and consequently
against the mighty hand that brings and keeps them
on. The man naturally bends his force to get off
the weight, that he may get up his head, seeking
more to please himself than to please his God,
Job. xxxv. 9, 10. "They cry out by reason of
the arm of the mighty : but none saith, Where is
God my Maker ?" This is the first gate the heart
runs to in humbling circumstances ; and in this
way the unsubdued spirit holds on.

4. But what God requires is, rather to labour to
bring down the heart, .than to get up the head, James
iv. 10. Here lies the proof of one's meetness for
heaven ; and then is one in the way heaven-ward,
when he is more concerned to get down his heart
than to get up his head, to go calmly under his
burden than to get it off, to bow under the mighty
hand, than to put it off him.

AFFLICTIONS DIVERSIFIED. 115

5. There must be a noticing of the hand of God
in humbling circumstances ; " Hear ye the rod,
and him who hath appointed it." Mic. vi. 9. There
is an abjectness of spirit, whereby some give up
themselves to the will of others in the harshest
treatment, merely to please them, without regard
to the authority and command of God. This is
real meanness of spirit, whereby one lies quietly
to be trampled on by a fellow worm, from its ima-
ginary weight ; and none so readily fall into it as
the proud, at some times, to serve their own turn.
These are men-pleasers, Eph. vi. 6 ; Gal. i. 10.

II. What are those humbling circumstances the
mighty hand of God brings men into. Supposing
here what was before taught concerning the crook
in the lot being of God's making, these are cir-
cumstances,

1. Of imperfection. God has placed all men
in such circumstances under a variety of wants
and imperfections, Phil. iii. 12. We can look
no where, where we are not beset with them.
There is a heap of natural and moral imperfec-
tions about us: our bodies and our souls, in all
their faculties, are in a state of imperfection. The
pride of all glory is stained ; and it is a shame for
us not to be humbled under such wants as attend
us ; it is like a begger strutting in his rags.

2. Of inferiority in relations, whereby men are
set in the lower place in relations and society, and
made to depend on others, 1 Cor. vii. 24. God
has for a trial of men's submission to himself,

116 AFFLICTIONS DIVERSIFID.

subjected them to others whom he has set over
them, to discover what regard they will pay to his
authority and commands at second hand. Domin-
ion or superiority is a part of the divine image
shining in them, 1 Cor. xi. 7. And therefore
reverence of them, consisting in an awful regard
to that ray of the divine image shining in them, is
necessarily required, Eph. v. 23 ; Heb. xii. 9.
The same holds in all other relations and superi-
orities, namely, that they are so far in the place of
God to their relatives, Psal. Ixxxii. 6, and though
the parties be worthless in themselves, that looses
not from the debt due to them, Acts xxiii. 4, 5.
Rom. xiii. 7. The reason is, because it is not their
qualities, but their character, which is the ground
of that debt of reverence and subjection ; and the
trial God makes of us in that matter turns not on
the point of the former, but of the latter.

Now, God having placed us in these circum-
stances of inferiority, all refractoriness, in all
things not contrary to the command of God, is
rising up against his mighty hand, Rom. xiii. 2,
because it is mediately upon us for that effect,
though it is a man's hand that is immediately on
us.

3. Of contradiction, tending directly to balk us
of our will. This was a part of our Lord's state
of humiliation, and the apostle supposes it will be
a part of ours too, Heb. xii. 3. There is a perfect
harmony in heaven, no one to contradict another
Aere : for they are in their state of retribution and

JL.FFUCTIONS DIVERSIFIED. 117

exaltation; but we are here in our state of trial
and humiliation, and therefore cannot miss contra-
diction, be we placed ever so high.

Whether these contradictions be just or unjust,
God tries men with them to humble them, to break
them off from addictedness to their own will, and
to teach them resignation and self-denial. They
are in their own nature humbling, and much the
same to us, as the breaking of a horse or a bullock
is to them. And I believe there are many cases
in which there can be no accounting for them, but
by recurring to this use God has for them.

4. Of affliction, Prov. xvi. 19. Prosperity puffs
up sinners with pride ; for it is very hard to keep a
low spirit with a high and prosperous lot. But
God, by affliction, calls men down from their
heights to sit in the dust, plucks away their gay
feathers wherein they prided themselves, rubs the
paint and varnish from off the creature, whereby it
appears more in its native deformity. There are
various kinds of affliction, some more, some less
humbling, but all of them are humbling.

Wherefore, not to lower the spirit under the afflic-
tion, is to attempt to rise up when God is casting
and holding us down ; and cannot fail, if continued
in, to provoke the Lord to break us in pieces,
Ezek. xxiv. 13. For the afflicting hand of God is
mighty.

5. Of sin, as the punishment of sin. We may
allude to that, Job xxx. 19. All the sin in the
world is a punishment of Adam's first sin. Man
threw himself into the mire at first, and now he is

118 WHEREIN HUMILIATION CONSISTS.

justly left weltering in it. Men wilfully make one
false step, and for that cause they are justly left to
make another worse ; and sin hangs about all, even
the, best. And this is over-ruled of God for our
humiliation, that we may be ashamed, and never
open our mouth any more. Wherefore, not to be
humbled under our sinfulness, is to rise up against
the mighty hand of God, and to justify all our sin-
ful departings from him, as lost to all sense of duty,
and void of shame.

III. What it is in humbling circumstances, to
humble ourselves under the mighty hand of God.
This is the great thing to be aimed at in our hum-
bling circumstances. And we may take it up in
these eight things.

1. Noticing God's mighty hand, as employed in
bringing about every thing that concerns us, either
in the way of efficacy or permission, "And he
said, It is the Lord ; let him do what seemeth him
good." 1 Sam. iii. 18. " And the king said, The
Lord hath said unto him, Curse David : who shall
then say, wherefore hast thou done so ?" 2 Sam.
xvi. 10. He is the fountain of all perfection, but
we must trace our imperfections to his sovereign
will. It is he that has posted every one in their
relations by his providence ; without him we could
not meet with such contradictions ; for, " The
king's heart is in the hand of the Lord, as the rivers
of water : he turneth it withersoever he pleaseth."
Prov. xxi. 1. He sends afflictions, and justly pun-
ishes one sin with another. Isa. vi. 10.

2. A sense of our own worthlessness and no-

WHEREIN HUMILIATION CONSISTS. 119

thingness, before him. Psal. cxliv. 3. Looking to
the infinite Majesty of the mighty hand dealing
with us, we should say, with Abraham, Gen. xviii.
27. " Behold, I am but dust and ashes ;" and say
amen to the cry. Isa. xli. 6. All flesh is grass, &c.
The keeping up of thoughts of. our own excellency,
under the pressure of God's mighty hand, is the
very thing that swells the heart in pride, causing
it. to rise up against it. And it is the letting of all,
such thoughts of ourselves fall before the eyes of
his glory, that is the humbling required.

3. A sense of our guilt and filthiness. Roni. iii.
10. Isa. Ixiv. 6. The mighty hand doth not press
us down, but as sinners ; it is meet then that under
it we see our sinfulriess ; our guilt, whereby we
shall appear criminals justly caused to suffer; our
filthiness, whereupon we may be brought to loath
ourselves ; and then we shall think nothing lays
us lower than we well deserve. It is the over-
looking our sinfulness that suffers the proud heart
to swell. >

4. A silent submission under the hand of God.
His sovereignty challengeth this of us, Rom. ix.
20. " Nay but, O man, who art thou that repliest
against God ?" And nothing but unsubdued pride
of spirit can allow us to answer again under his
sovereign hand. A view of his sovereignty hum-
bled and awed the Psalmist into submission, with
a profound silence, Psal. xxxix. 9. " I was dumb,
I opened not my mouth, because thou didst it."
Job. i. 21. "The Lord gave, and the Lord hath

120 WHEREIN HUMILIATION CONSISTS.

taken away ; blessed be the name of the Lord."-
And xl. 4, 5. "What shall I answer thee? I
will lay mine hand upon my mouth. Once have I
spoken, but I will not answer ; yea, twice, but I
will proceed no farther." And Eli, 1 Sam. iii. 18.
'It is the Lord; let him do what seemeth him
good."

5. A magnifying of his mercies towards us in
the midst of all his proceedings against us, Psal.
cxliv. 3. Has he lain us low ? If we be duly
humbled, we shall wonder he has laid us no lower
Ezra ix. 13. For however low the humble are
laid, they will see they are not yet so low as their .
sins deserve. Lam. iii. 22.

6. A holy and silent admiration of the ways and
counsels of God, as to us unsearchable. Rom. xi.
33. Pride of heart thinks nothing too high for
the man, and so arraigns before its tribunal the
divine proceedings, pretends to see through them,
censures freely and condemns ; but humiliation of
spirit disposes a man to think awfully and honour-
ably of those mysteries of Providence he is not
able to see through.

7. A forgetting and laying aside before the Lord
all our dignity, whereby we excel others, Rev. iv.
10. Pride feeds itself on the man's real or imagi-
nary personal excellency and dignity, and. being
so inured to it before others, cannot forget it before
God, Luke xviii. 11. " God, I thank thee I ain
not as other men." But humiliation of spirit makes
it all to vanish before him as doth the shadow be-
fore the shining sun, and it lays the man, in his

WHEREIN HUMILIATION CONSISTS. 121

own eyes, lower than any, " Surely I am more
brutish than any man, and have not the understand-
ing of a man." Prov. xxx. 2.

8. A submitting readily to the meanest offices
requisite in, or agreeable to our circumstances.
Pride at every turn finds something that is below
the man to condescend or stoop to, measuring by
his own mind and will, not by the circumstances
God has placed him in. But humility measures
by the circumstances one is placed in, and readily
fells in with what they require. Hereof our Sa-
viour gave us an example to be imitated, Phil. ii. 8.
"Being found in fashion as a man he humbled him-
self, and became obedient unto death." John xiii.
14. "If I then, your Lord and Master, have
washed your feet, ye ought also to wash one ano-
ther's feet."

Use. Of exhortation. Let the bent of your heart
then, in all your humbling circumstances, be to-
wards the humbling of your spirit, as under the
mighty hand of God. This lies in two things.

1. Carefully notice all your humbling circum-
stances, and overlook none of them. Observe
your imperfections ; inferiority in relations ; con-
tradictions you meet with ; your afflictions ; un-
certainty of all things about you ; and your sinful-
ness. Look through them designedly, and con-
sider the steps of the conduct of Providence toward
you in these, that ye may know yourselves, and
may not be strangers at home, blind to your own
real state and case.

2. Observe what these circumstances require of

11

122 MOTIVES FOR ATTAINING IT.

you, as suitable to them ; bend your endeavours
towards it, to bring your spirits into that temper of
humiliation, that, as your lot is really low in all
these respects, so your spirits may be low too, as
under the mighty hand of God. Let this be your
great aim through your whole life, and your exer-
cise every day.

Motive 1. God is certainly at work to humble
one and all of us. However high any are lifted
up in this world, Providence has hung certain
badges for humiliation on them, whether they will
notice them or not, Isa. xl. 6. Now, it is our duty
to fall in with the design of providence, that while
God is humbling us, we may be humbling our-
selves, and that we may not receive humbling dis-
pensations in vain.

2. The humiliation of our spirit will not take
effect without our own agency therein : while God
is working on us that way, we must work together
with him; for he works on us as rational agents,
who being moved, move themselves, Phil. ii. 12,
13. God by his providence may force down our
lot and condition without us, but the spirit must
come down voluntarily and of choice, or not at all ;
therefore, strike in with humbling providences in,
humbling yourselves, as mariners spread out the
sails when the wind begins to blow, that they may
go away before it.

3. If ye do not, ye resist the mighty hand of
God, Acts. vii. 51. Ye resist in so far as ye do
not yield, but stand as a rock keeping your ground
against your Maker in humbling providences, Jer.

MOTIVES FOR ATTAINING IT. 123

v. 3. " Thou hast stricken them, but they have not
grieved ; thou hast consumed them, but they have
refused to receive correction. They have made
their faces harder than a rock ; they have refused
to return." Much more when ye work against
him to force up your condition, which ye may see
God means to hold down. And of this resistance
consider,

(1.) The sinfulness : what an evil thing it is.
It is a direct fighting against God, a shaking off of
subjection to our sovereign Lord, and a rising in
rebellion against him. Isa. xlv. 9.

(2.) The folly of it. How unequal is the match !
How can the struggle end well? Job ix. 4. What
else can possibly be the issue of the potsherds of
the earth dashing against the Rock of Ages, but
that they be broken to pieces 1 All men must cer-
tainly bow or break under the mighty hand of God.
Job xli. 8.

4. This is the time of humiliation, even the
time of this life. Every thing is beautiful in its
season ; and the bringing down of the spirit now
is beautiful, as in the time thereof, even as the
plowing and sowing of the ground is in the spring.
Consider, l

(1.) Humiliation of spirit is in the sight of God
of great price, 1 Pet. iii. 4. As he has a special
aversion to pride of heart, he has a special liking
of humility, chap. v. 5. The humbling of sinners
and bringing them down from their heights, where-
in the corruption of their nature has set them, is
he great end of his word, and of his providences.

124 MOTIVES FOR ATTAINING IT.

(2.) It is no easy thing to humble men's spirits ;
it is not a little that will do it ; it is a work that is
not soon done. There is need of a digging deep
for a thorough humiliation in the work of conver-
sion, Luke vi. 48. Many a stroke must be given
at the root of the tree of the natural pride of the
heart ere it fall ; ofttimes it seems to be fallen, and
yet, it arises again. And, even when the root
stroke is given in believers, the rod of pride buds
again, so that there is still occasion for new hum-
bling work.

(3.) The whole time of this life is appointed foi
humiliation. This was signified by the forty
years the Israelites had in the wilderness, Deut.
viii. 2. It was so to Christ, and therefore it must
be so to men, Heb. xii. 2. And in that time they
must either be formed according to his image, or
else appear as reprobate silver that will not take it
on by any means, Rom. viii. 29. So that what-
ever lifting up men may now and then get in this
life, the habitual course of it will still be hum-
bling.

(4.) There is no humbling after this, Rev. xxii.
11. If the pride of the heart be not brought down
in this life, it will never be ; no kindly humiliation
is to be expected in the other life. There the
proud will be broken in pieces, but not softened ;
their lot and condition will be brought to the lowest
pass, but the iinhumbleness of their spirits will
still remain, whence they will be in eternal ago-
nies through the opposition betwixt their spirits
and lot, Rev. xvi. 21.

MOTIVES FOR ATTAINING IT. 125

Wherefore, beware lest ye sit your time of hu-
miliation : humbled we must be, or we are gone for
ever; and this is the time, the only time of it;
therefore, make your hay while the sun shines ;
strike in with humbling providences, and fight not
against them while ye have them, Acts xiii. 41.
The season of grace will not last ; if ye sleep in
seed time, ye will beg in harvest.

5. This is the way to turn humbling circum-
stances to a good account ; so that instead of being
losers ye would be gainers by them, Psal. cxix. 71.
"It is good for me that I have been afflicted."
Would ye gather grapes of these thorns and this-
tles, set yourselves to get your spirits humbled by
them.

Humiliation of spirit is a most valuable^ thing
in itself, Prov. xvi. 32. It cannot be bought too
dear. Whatever one is made to. suffer, if ius spirit
is thereby duly brought down, he has what is well
worth bearing all the hardships for, 1 Pet. iii. 4.

Humility of spirit brings many advantages along
with it. It is a fruitful bough, well loaden,
wherever it is. It contributes to one's ease under
the cross, Matt. xi. 30 ; Lam. iii. 27 '29. It is
a sacrifice particularly acceptable to God, Psal. li.
17. The eye of God is particularly on such for
good, Isa. Ixvi. 2. " To this man will I look, even
to him that is poor, and of a contrite spirit, and
trembleth at my word," Yea, he dwells with
them, Isa. Ivii. 15. And it carries a line of wis-
dom through one's whole conduct, Prov. xi. 2.
" With the lowly is wisdom."

11*

126 DIRECTIONS FOR THIS PURPOSE.

6. Consider it is a mighty hand that is at work
with us ; the hand of the mighty God ; let us then
bend our spirits towards a compliance with it, and
not wrestle against it. Consider,

(1.) We must fall under it. Since the design
of it is to bring us down, we cannot stand before
it ; for it cannot miscarry in its designs, Isa. xlvi
10. " My counsel shall stand." So fall before it
we must, either in the way of duty or judgment,
Psal. xlvi. 5. "Thine arrows are sharp in the
heart of the king's enemies, whereby the people
fall under thee."

(2.) They that are so wise as to fall in humilia-
tion under the mighty hand, be they ever so low,
the same hand will raise them up again, James iv.
10. In a word, be the proud ever so high, God
will bring them down : be the humble ever so low,
God will raise them up.

Directions for reaching this humiliation.
I. General Directions.

Direct. 1. Fix it in your heart to seek some
spiritual improvement of the conduct of Providence
towards you, Micah vi. 9. Till once your heart
get a set that way, your humiliation is not to be
expected, Hosea xiv. 9. But nothing is more rea-
sonable, if we would act either like men or Chris-
tians, than to aim at turning what is so grievous to
the flesh unto the profit of the spirit ; that if we
are losers on one hand, we may be gamers on
another.

DIRECTIONS FOR THIS PURPOSE. 127

2. Settle the matter of your eternal salvation, in
the first place, by betakin-g yourself to Christ, and
taking God for your God in him, according to the
gospel-offer, Hos. ii. 19. ; Heb. viii. 10. Let your
humbling circumstances move you to this, and
while the creature dries up, you may go to the
Fountain : for it is impossible to reach due humili-
ation under his mighty hand, without faith in him
as your God and friend, Heb. xi. 6 ; 1 John iv. 19.

3. Use the means of soul-humbling in the faith
of the promise, Psal. xxviii. 7. Moses, smiting
the rock in faith of the promise, made water gush
out, which otherwise would not at all have appear-
ed. Let us do likewise in dealing with our rocky
hearts. They must be laid on the soft bed of the
gospel, and struck there, as Jo.el ii. 13. " Turn to
the Lord your God, for he is gracious and merci-
ful :" or they will never kindly break or fall in hu-
miliation.

II. Particular Directions.

1. Assure yourselves that there are no circum-
stances that you are in so humbling, but you may
get your heart acceptably brought down to them,
1 Cor. x. 13. " But God is faithful, who will not
suffer you to be tempted above that ye are able, but
will with the temptation also make a way to escape,
that ye may be able to bear it." This is truth, 2
Cor. xii. 9. " My grace is sufficient for thee ; for
my strength is made perfect in weakness." And
you should be persuaded of it, with application to
yourselves, if ever you would reach the end.

128 DIRECTIONS FOR THIS PURPOSE.

Phil. iv. 13. " I can do all things through Christ
which strengtheneth me." God allows you to be
persuaded of it, whatever is your weakness and
the difficulty of the task. " For our sakes this is
written, That he that ploweth should plow in hope ;
and he that thresheth in hope, should be partaker
of his hope." 1 Cor. ix. 10. And the belief there-
of is a piece of the life of faith, 2 Tim. ii. 1. If
you have no hope of success, your endeavours, as
they will be heartless, so they will be vain.
" Wherefore lift up the hands that hang down, and
the feeble knees." Heb. xii. 12.

2. Whatever hand is, or is not, in your hum-
bling circumstances, do you take God for your
party, and consider yourselves therein as under his
mighty hand, Micah vi. 9. Men in their humbling
circumstances overlook God ; so they find not
themselves called to humility under them; they
fix their eyes on the creature instrument, and in-
stead of humility, their hearts rise. But take him
for your party that ye may remember the battle,
and do no more. Job xli. 8.
, 3. Be much in the thoughts of God's infinite
greatness ; consider his holiness and majesty, to
awe yon into the deepest humiliation, Isa. vi. 3
5. Job met with many humbling providences in
his case, but he was never sufficiently humbled
under them, till the Lord made a new discovery
of himself unto him, in his infinite majesty and
greatness. He kept his ground against his friends,
and stood to his points, till the Lord took that me-
thod with him. It was begun with thunder, Job

DIRECTIONS FOR THIS PURPOSE. 129

xxx vii. 1, 2. Then followed God's voice out of
the whirl windi chap xxxviii. 1, whereon Job is
brought down, chap. xl. 4, 5. It is renewed till he
is farther humbled, chap. xlii. 5, 6. "Wherefore
1 abhor myself, and repent in dust and ashes."

4. Inure yourselves silently to admit mysteries
in the conduct of Providence towards you, which
you are not able to comprehend, but will adore,
Rom. xi. 33. " the depth of the. riches, both of
the wisdom and knowledge of God ! how unsearch-
able are his judgments, and his ways past finding
out !" That was the first word God said to Job,
xxxviii. 2. " Who is this that darkeneth counsel
by words without knowledge?" It went to his
heart, stuck with him, and he comes over it again,
chap. xlii. 3, as that which particularly brought him
to his knees, to the dust. Even in those steps of
Providence, which we seem to see far into, we
may well allow there are some mysteries beyond
what we see. And in those which are perplexing
and puzzling, sovereignty should silence us ; his
infinite wisdom should satisfy though we cannot
see.

5. Be much in the thoughts of your own sinful-
ness, Job xl. 4. " Behold I am vile, what shall I
answer thee ? I will lay mine hand upon my
mouth." It is overlooking of that, which gives us
so much ado with humbling circumstances. While
the eyes are held that they cannot see sin, the heart
riseth against them ; but when they are opened, it
falls. Wherefore, whenever God is dealing with
you in humbling dispensations, turn your eyes, op-

130 DIRECTIONS FOR THIS PURPOSE.

on that occasion, on the sinfulness of your nature,
heart and life, and that will help forward your hu-
miliation.

6. Settle it in your heart, that there is need of
all the humbling circumstances you are put in.
This is truth, 1 Pet. i. 6. " Though now for a
season (if need be) ye are in heaviness through
manifold temptations." God brings -no Seedless
trials upon us, afflicts none but as their need re-
quires, Lam. iii. 33. " For he doth not afflict wil-
lingly, nor grieve the children of men." That is
an observable difference betwixt our earthly and
our heavenly Father's correction, Heb. xii. 10.
" They, after their own pleasure ; but HE for our
profit, that we might be partakers of his holiness."
Look to the temper of your own hearts and nature,
how apt to be lifted up, to forget God, to be carried
away with the vanities of the world : what fool-
ishness is bound up in your heart ! Thus you will
see the need of humbling circumstances for bal-
last, and of the rod for the fool's back ; and if at
any time you cannot see that need, believe it on
the ground of God's infinite wisdom, that does no-
thing in vain.

7. Believe a kind design of providence in them
towards you. God calls us to this, as the key that
opens the heart under them, Rev. iii. 19. Satan
suggests suspicions to the contrary, as the bar
which may hold it shut, 2 Kings vi. 33. " This
evil is of the Lord, what should 1 wait for the
Lord any longer ?" As long as the suspicion of an
ill design in them against us reigns, the creature

ADDITIONAL MOTIVES URGED. , 131

-will, like the worm at the man's feet, put itself in
the best posture of defence it can, and harden it-
self in sorrow : but the faith of a kind design will
cause it to open out itself in humility before him.

Case. " ! if I knew there were a kind design
in it, I would willingly bear it, although there were
more of it ; but I fear a ruining design of Provi-
dence against me therein."

Ans. Now, what word of God, or discovery from
Heaven, have you to ground these fears upon ?
None at all but from hell, 1 Cor. x. 13. What
think you the design towards you in the gospel is ?
Can you believe no kind design in all the words
of grace there heaped up ? What is that, I pray,
but black unbelief in its hue of hell, flying in the
face of the truth of God, and making him a liar.
Isa. Iv. 1 ; 1-John v. 10, 1 1. The gospel is a breath-
ing of love and good-will to the world of mankind
sinners, Titus ii. 11 ; iii. 3, 4 ; 1 John iv. 14 ; John
iii. 17. But ye believe it not, in that case, more
than devils believe it. If he can believe a kind
design there, ye must believe it in your humbling
circumstances too ; for the design of Providence
cannot be contrary to the design of the gospel ; but
contrariwise, the latter is to help forward to the
other.

8, Think with yourselves, that this life is the
time of trial for heaven, James i. 12. " Blessed is
the man that endureth temptation ; for when he is
tried, he shall receive the crown of life which the
Lord hath promised to them that love him." And
therefore there should be a welcoming of humbling

132 ADDITIONAL MOTIVES URGED.

circumstances in that view, ver. 2. " Count it all
joy when ye fall into divers temptations." If there
is an honourable office, or beneficial employment
to be bestowed, men strive to be taken on trial for
it, in hope they may be thereupon legally admitted
to it. Now God takes trial of men for heaven
by humbling circumstances, as the whole Bible
teacheth ; and shall men be so very loth to stoop
to them 1 I would ask you.

(1.) Is it nothing to you to stand a candidate for
glory, to be put on trial for heaven ? Is there not
an honour in it, an honour which all the saints
have had ? James v. 10, 11. "Behold we count
them happy that endure," &c. And a fair pros-
pect in it, 2 Cor. iv. 17. " For our light affliction,
which is but for a moment, worketh for us a far
more exceeding and eternal weight of glory." Do
but put the case, that God should overlook you in
that case, as one whom it is needless ever to try
on that head ; that he should order you your por-
tion in this life with full ease, as one that is to get
no more of him ; what would that be 1

(2.) What a vast disproportion is there between
your trials and the future glory ? Your most hum-
bling circumstances, how light are they in com-
parison of the weight of it! The longest con-
tinuance of them is but for a moment, compared
with that eternal weight. Alas! there is much
unbelief at the root of all our uneasiness under our
humbling circumstances. Had we a clearer view
of the other world, we should not make so much oi
either the smiles or frowns of this.

ADDITIONAL MOTIVES URGED. 133

(3.) What think ye of coming foul off in the
trial of your humbling circumstances ? Jer. vi. 29,
30. " The lead is consumed of the fire ; the
founder melteth in. vain ; for the wicked are not
plucked away. Reprobate silver shall men call
them, because the Lord hath rejected them." That
the issue of it be only, that your heart appear of
such a temper as by no means to be humbled ; and
that therefore you must and shall be taken off them,
while yet no humbling appears. I think the aw-
fulness of the dispensation is such, as might set us
to our knees to deprecate the lifting us up from our
humbling circumstances, ere our hearts are hum-
bled, Isa. i. 5. Ezek. xxiv. 13.

9. Think with yourselves, how, by humbling cir-
cumstances, the Lord prepares us for heaven, " Giv-
ing thanks unto the Father, who hath made us
meet to be partakers of the inheritance of the saints
in light," Col. i. 12 ; 2 Cor. v. 5. The stones and
timber are laid down, turned over and over, and
hewed, ere they be set up in the building ; and not
set up just as they come out of the quarry and wood.
Were they capable of a choice, such of them as
would refuse the iron tool would be refused a place
in the building. Pray, how think ye to be made
meet for heaven, by the warm sunshine of this
world's ease, and getting all your will here ? Nay,
Sirs, that would put your mouth out of taste for the
joys of the other world. Vessels of dishonour are
fitted for destruction that way ; but vessels of hon-
our for glory by humbling circumstances. I would
here say,

12

134 ADDITIONAL MOTIVES URGED.

(1.) Will nothing please you but two heavens,
one here, another hereafter? God has secured
one heaven, for the saints, one place where they
shall get ail their will, wish, and desire ; where
there shall be no weight on them to hold them
down ; and that is in the other world. But ye
must have it both here and there, or ye cannot di-
gest it. Why do you not quarrel too, that there
are not two summers in one year ; two days in the
twenty-four hours ? The order of the one heaven
is as firm as that of the years and days, and ye
cannot reverse it ; therefore, chose ye whether you
will take your night or your day first, your winter
or your summer, your heaven here or hereafter.

(2.) Without being humbled with humbling cir-
cumstances in this life, ye are not capable of heaven,
2 Cor. v. 5. " Now, he that hath wrought us for
the self-same thing is God." You may indeed lie
at ease here in a bed of sloth, and dream of heaven,
big with hopes of a fool's paradise, wishing to cast
yourselves just out of Delilah's lap into Abraham's
bosom ; but except ye be humbled, ye are not
capable.

(3.) Of the Bible-heaven, that heaven described
in the Old and New Testaments. Is, not that hea-
ven a lifting up in due time ? But, how shall ye be
lifted up that are never well got down? Where
will your tears be to be wiped away ? What place
will there be for your triumph, who will not fight
the good fight? How can it be a rest to you, who
cannot submit to labour 1

(4.) Of the saints' heaven, Rev. vii. 14. " And

ADDITIONAL MOTIVES URGED 135

he said unto me^ These are they which came out
of great tribulation, and have washed their robes,
and made them white in the blood of the Lamb."
This answers the question about Abraham, Isaac
and Jacob, and all the saints with them there : they
were brought down to the dust by humbling cir-
cumstances, and out of these they came before the
throne. How can ye ever think to be lifted up
with them with whom ye cannot think to be brought
down?

(5.) Of Christ's heaven, Heb. xii. 2. " Who
for the joy that was set before him, endured the
cross, despising the shame, and is now set down
at the right hand of God." ! consider how the
Forerunner made his way, Luke. xxiv. 26. " Ought
not Christ to have suffered these things, and to
enter into his glory ?" And lay your account with
it, that if ye get where he is, ye must go thither as
he went, Luke. ix. 23. "And he said, If any
man will come after me, let him deny himself, and
take up his cross daily, and follow me."

10. Give up at length with your towering hopes
from this world, and confine them to the world to
come. Be as pilgrims and strangers here, looking
for your rest in heaven, and not till you come there.
There is a prevailing evil, Isa. Ivii. 10. " Thou
ait wearied in the greatness of thy way : yet said-
est thou not, There is no hope." So the Babel-
building is still continued, though it has fallen down
again and again : for men say, " The bricks are
fallen down, but we will build with hewn stones >
the sycamores are cut down, but we will change

136 ADDITIONAL DIRECTIONS GIVEN.

them into cedars." Isa. ix. 10. This makes hum*
bling work very longsome ; we are so hard to
quit hold of the creature, to fall off from the breast
and be weaned : but fasten on the other-world, and
let your hold of this go ; so shall ye " be humbled"
indeed under " the mighty hand." The faster you
hold the happiness of that world, the easier will it
be to accommodate yourselves to your humbling
circumstances here.

11. Make use of Christ in all his offices, for
your humiliation under your humbling circum-
stances. That only is kindly humiliation that
comes in this way, Zech. xii. 10. " And they
shall look upon me whom they have pierced, and
they shall mourn," &c. This you must do by
trusting on him for that effect.

(1.) As a priest for you. You have a conscience,
full of guilt, and that will make one uneasy in any
circumstances ; and far more in humbling circum-
stances ; it will be like a thorn in the shoulder
on which a burden is laid. But the blood of Christ
will purge the conscience, draw out the thorn,
give ease, Isa. xxxiii. 24, and fit for service, doing
or suffering, Heb. ix. 14. " How much more shall
the blood of Christ purge your conscience from
dead works to serve the living God?"

(2.) As your Prophet to teach you. We have
need to be taught rightly to discern our humbling
circumstances ; for, often we mistake them so far
that they prove an oppressive load ; whereas, could
we rightly see them, just as God sets them to us,
they would be humbling, but not so oppressive.

THE HUMBLE SHALL BE LIFTED UP. 137

Truly tfe need Christ, and the light of his word
and Sjiirit, to let us see our cross and trial as well
as our duty, Psal. xxv. 9, 10.

(3.) As your King. You have a stiff heart, loth
to bow, even in humbling circumstances : take a
lesson from Moses what to do in such a case, Exod.
xxxiv. 9. " And he saith, Let my Lord, I pray
thee,go amongst us, (for it is a stiff-necked people,)
and pardon our iniquity and our sin." Put it in.
his hand that is strong and mighty, Psal. xxiv. 8.
He is able to cause it to melt, and, like wax before
the fire, turn to the seal.

Think on these directions, in order to put them
in practice, remembering : If ye know these things,
happy are ye if ye do them. Remember humbling
work is a work that will fill your hand, while you
live here, and that you cannot come to the end of
it till death ; and humbling circumstances will at-
tend you, while you are in this lower world. A
change of them ye may get ; but a freedom from
them ye cannot, till ye come to heaven. So the
humbling circumstances of our imperfections, re-
lations, contradictions, afflictions, uncertainties,
and sinfulness, will afford matter of exercise to us
while here.- What remains of the purpose of this
text, I shall comprise in,

DOCT. II. There is a due time, wherein those that
now humble themselves under the mighty hand of
God will certainly be lifted up.

1. Those who shall share of this lifting up, must
lay their account, in the first place, with a casting

12*

138 HUMILIATION NECESSARY.

down, Rev N . vii. 14 ; John xvi. 33. " In the world
ye shall have tribulation." There is no coming to
the promised land, according to the settled method
of grace, but through the wilderness ; nor entering
into this exaltation, but through a strait gate. If
we cannot away with the casting down we shall
not taste the sweet of the lifting up.

2. Being cast down by the mighty hand of God,
we must learn to lie still and quiet under it, till the
same hand that cast us down raise us up, if we
would share of this promised lifting up, Lam. iii.
27. It is not the being cast down into humbling
circumstances, by the providence of God, but the
coming down of our spirits under them, by the
grace of God, that brings us within the compass of
this promise.

3. Those who are never humbled in humbling
circumstances shall never be lifted up in the way
of this promise. Men may keep their spirits on
the high bend in their humbling circumstances, and
in that case may get a lifting up, Prov. xvi. 19 ;
but such a lifting up, as will end in a more grievous
fall. " Surely thou didst set them in slippery
places, thou castedst them down in a moment."
Psal. Ixxiii. 18. But they who will not humble
themselves in humbling circumstances, will find
that their obstinacy will keep their misery ever
fast on them without remedy.

4. Humility of spirit, in hximbling circumstances,
ascertains a lifting up out of them some time, with
the good will and favour of heaven, Luke, xviii;
14. "I tell you this man went down to his house

THERE MUST BE A WAIFING TIME. 139

justified rather than than the other ; for every one
that exalteth himself shall be abased, and he that
humbleth himself shall be exalted." Solomon
observes, Prov. xv. 1. that a soft answer turneth
kway wrath ; but grievous words stir up anger."
And so it is, that while the proud, through their
obstinacy, do but wreathe the yoke faster about
their own necks, the humble ones, by their yield-
ing, make their relief sure, 1 Sam. ii. 8 10. "He
raiseth up the poor out of the dust, and lifteth up
the beggar from the dunghill, to set them among
princes, and to make them inherit the throne oi
glory. He will keep the feet of his saints, and
the wicked shall be silent in darkness ; for by
strength shall no man prevail. The adversaries
of the Lord shall be broken in pieces." So can-
non will break down a stone wall, while yielding
packs of wool will take away its force.

5. There is an appointed time for the lifting up
of those that humble themselves in their humbling
circumstances, Hab. ii. 3. " For the vision is yet
for an appointed time, but at the end it shall speak
and not lie : though it tarry, wait for it ; because
it will surely come, it will not tarry." To every
thing there is a time, as for humbling, so for lifting
up, Eccl. iii. 3. We know it not, but God knows
it, who hath appointed it. Let not the humble one
say, I shall never be lifted up. There is a time
fixed for it, as precisely as for the rising of the sun
after a long and dark night, or the return of the
spring after a long and sharp winter.

6. It is not to be expected, that immediately

140 THERE MUST BE A WAITING TIME.

upon one's humbling himself, the lifting up is to
follow. No : one is not merely to lie down under
the mighty hand, but to lie still, waiting the due
time ; humbling work is longsome work ; the Is-
raelites had forty years of it in the wilderness.
God's people must be brought to put a blank in his
hand, as to the time ; and while they have a long
night of walking in darkness, must trust, Isa. 1. 10.
" Who is among you, that feareth the Lord, that
obeyeth the voice of his servant, that walketh in
darkness and hath no light 1 Let him trust in the
name of the Lord, and stay upon his God."

7. The appointed time for the lifting up is the
due time, the time fittest for it, wherein it will
come most seasonably. " And let us not be weary
in well-doing ; for, in due season we shall reap, it
we faint not," Gal. vi. 9. For that is the time God
has chosen for it ; and be sure his choice, as the
choice of infinite wisdom, is the best ; and there-
fore faith sets to wait it, Isa. xxviii. 16. " He that
believeth shall not make haste." Much of the
beauty of any thing depends on the timing of it,
and he has fixed that in all that he does, Eccl. iii.
11. "He hath made every thing beautiful in his
time."

8. The lifting up of the humble will not fail to
come in the appointed and due time, Hab. ii. 3.
Time makes no halting, it is running day and
night ; so the due time is fast coming, and when it
comes, it will bring the lifting up along with it.
Let the humbling circumstances be ever so low,

THERE IS A TWO-FOLD LIFTING TIP. 1.41

ever so hopeless, it is impossible but the lifting up
from them must come in the due time.

A word, in the general, to the lifting up, abiding
those that humble themselves. There is a two-
fold lifting up.

1. A partial lifting up, competent to the humbled
in time, during this life, Psal. xxx. 1. " I will ex-
tol thee, O Lord, for thou hast lifted me up, and
hast not made my foes to rejoice over me." This
is a lifting up in part, and but in part, not wholly ;
and such liftings up the humbled may expect,
while in this world, but no more. These give a
breathing to the weary, a change of burdens, but
do not set them at perfect ease. So Israel, in the
wilderness, in the midst of their many mourning
times, had some singing ones, Exod. xv. 1 . ; Num-
bers xxi. 17.

2. A total lifting up, competent to them at the
end of time, at death, Luke xvi. 22. " It came to
pass that the beggar died, and was carried, by the
angels, into Abraham's bosom." Then the Lord
deals with them no more by parcels, but carries
their relief to perfection, Heb. xii. 22, 23. Then
he takes off all their burdens, eases them of all
their weights, and lays no more on for ever. He
then lifts them up to a height they were never at
before ; no, not even at their highest. He sets
them quite above all that is low, and therein fixes
them, never to be brought down more. Now,
there is a due time for both these.

(1.) For the partial lifting up. Every time is
not fit for it : we are not always fit to receive com-

138 HUMILIATION NECESSARY.

down, Rev. vii. 14 ; John xvi. 33. " In the world
ye shall have tribulation." There is no coming to
the promised land, according to the settled method
of grace, but through the wilderness ; nor entering
into this exaltation, but through a strait gate. If
we cannot away with the casting down we shall
not taste the sweet of the lifting up.

2. Being cast down by the mighty hand of God,
we must learn to lie still and quiet under it, till the
same hand that cast us down raise us up, if we
would share of this promised lifting up, Lam. iii.
27. It is not the being cast down into humbling
circumstances, by the providence of God, but the
coming down of our spirits under them, by the
grace of God, that brings us within the compass of
this promise.

3. Those who are never humbled in humbling
circumstances shall never be lifted up in the way
of this promise. Men may keep their spirits on
the high bend in their humbling circumstances, and
in that case may get a lifting up, Prov. xvi. 19 ;
but such a lifting up, as will end in a more grievous
fall. " Surely thou didst set them in slippery
places, thou castedsl them down in a moment."
Psal. Ixxiii. 18. But they who will not humble
themselves in humbling circumstances, will find
that their obstinacy will keep their misery ever
fast on them without remedy.

4. Humility of spirit, in humbling circumstances,
ascertains a lifting up out of them some time, with
the good will and favour of heaven, Luke, xviii;
14. "I tell you this man went down to his house

THERE MUST BE A WAIFING TIME. 139

justified rather than than the other ; for every one
that exalteth himself shall be abased, and he that
humbleth himself shall be exalted." Solomon
observes, Prov. xv. 1. that a soft answer turneth
&way wrath ; but grievous words stir up anger."
And so it is, that while the proud, through their
obstinacy, do but wreathe the yoke faster about
their own necks, the humble ones, by their yield-
ing, make their relief sure, 1 Sam. ii. 8 10. " He
raiseth up the poor out of the dust, and lifteth up
the beggar from the dunghill, to set them among
princes, and to make them inherit the throne of
glory. He will keep the feet of his saints, and
the wicked shall be silent in darkness ; for by
strength shall no man prevail. The adversaries
of the Lord shall be broken in pieces." So can-
non will break down a stone wall, while yielding
packs of wool will take away its force. - -

5. There is an appointed time for the lifting up
of those that humble themselves in their humbling
circumstances, Hab. ii. 3. " For the vision is yet
for an appointed time, but at the end it shall speak
and not lie : though it tarry, wait for it ; because
it will surely come, it will not tarry." To every
thing there is a time, as for humbling, so for lifting
up, Eccl. iii. 3. We know it not, but God knows
it, who hath appointed it. Let not the humble one
say, I shall never be lifted up. There is a time
fixed for it, as precisely as for the rising of the sun
after a long and dark night, or the return of the
spring after a long and sharp winter.

6. It is not to be expected, that immediately

140 THERE MUST BE A WAITING TIME.

upon one's humbling himself, the lifting up is to
follow. No : one is not merely to lie down under
the mighty hand, but to lie still, waiting the due
time ; humbling work is longsome work ; the Is-
raelites had forty years of it in the wilderness.
God's people must be brought to put a blank in his
hand, as to the time ; and while they have a long
night of walking in darkness, must trust, Isa. 1. 10.
" Who is among you, that feareth the Lord, that
obeyeth the voice of his servant, that walketh in
darkness and hath no light ? Let him trust in the
name of the Lord, and stay upon his God."

7. The appointed time for the lifting up is the
due time, the time fittest for it, wherein it will
come most seasonably. " And let us not be weary
in well-doing ; for, in due season we shall reap, it
we faint not," Gal. vi. 9. For that is the time God
has chosen for it ; and be sure his choice, as the
choice of infinite wisdom, is the best ; and there-
fore faith sets to wait it, Isa. xxviii. 16. " He that
believeth shall not make haste." Much of the
beauty of any thing depends on the timing of it,
and he has fixed that in all that he does, Eccl. iii.
11. "He hath made every thing beautiful in his

time."

8. The lifting up of the humble will not fail to
come in the appointed and due time, Hab. ii. 3.
Time makes no halting, it is running day and
night ; so the due time is fast coming, and when it
comes, it will bring the lifting up along with it.
Let the humbling circumstances be ever so low,

THERE IS A TWO-FOLD LIFTING UP. 1.41

ever so hopeless, it is impossible but the lifting up
from them must come in the due time.

A word, in the general, to the lifting up, abiding
those that humble themselves. There is a two-
fold lifting up.

1. A partial lifting up, competent to the humbled
in time, during this life, Psal. xxx. 1 . " I will ex-
tol thee, O Lord, for thou hast lifted me up, and
hast not made my foes to rejoice over me." This
is a lifting up in part, and but in part, not wholly ;
and such liftings up the humbled may expect,
while in this world, but no more. These give a
breathing to the weary, a change of burdens, but
do not set them at perfect ease. So Israel, in the
wilderness, in the midst of their many mourning
times, had some singing ones, Exod. xv. 1. ; Num-
bers xxi. 17.

2. A total lifting up, competent to them at the
end of time, at death, Luke xvi. 22. " It came to
pass that the beggar died, and was carried, by the
angels, into Abraham's bosom." Then the Lord
deals with them no more by parcels, but carries
their relief to perfection, Heb. xii. 22, 23. Then
he takes off all their burdens, eases them of all
their weights, and lays no more on for ever. He
then lifts them up to a height they were never at
before ; no, not even at their highest. He sets
them quite above all that is low, and therein fixes
them, never to be brought down more. Now,
there is a due time for both these.

(1.) For the partial lifting up. Every time is
not fit for it r we are not always fit to receive com-

142 THE ONE PARTIAL, THE OTHER TOTAL.

fort and ease, or a change of our burdens.
sees there are times wherein it is needful for his
people to be " in heaviness," 1 Pet. i. 6, to have
their " hearts brought down with grief," Psal. evii.
12. But then there is a time really appointed for
it in the divine wisdom, when he will think it as
needful to comfort them, as before to bring down,
2 Cor. ii. 7. " So that, contrariwise, ye ought
rather to forgive, and comfort him, lest perhaps
such an one should be swallowed up with over
much sorrow." We are, in that ease, in the hand
of God, as in the hand of our physician, who ap-
points the time the drawing plaster shall continue,
and when the healing plaster shall be applied, and
leaves it not to the patient.

(2.) For the total lifting up. When we are sore
oppressed with our burdens, we are ready to think,
Oh ! to be away, and set beyond them all, Job vii.
2, 3. " As a servant earnestly desireth the shadow,
and as an hireling iooketh for the reward of his
work ; so am I made to possess months of vanity,
and wearisome nights are appointed to me." But
it may be fitter, for all that, that we stay awhile,
and struggle with our burdens, Phil. i. 24, 25,
" Nevertheless, to abide in the flesh is more need-
ful for you. And having this confidence, I know
that I shall abide and continue with you all, for
your furtherance and joy of faith." A few days
might have taken Israel out of Egypt into Canaan ;
but they would have been too soon there, if they
had made all that speed ; so they behooved to
spend forty years in the wilderness, till their due

THE itlFTTNG OT OP THE HKJMBI/E SVR&.

.time ,of entering Canaan should come. And fee
sure the saints entering heaven will be convinced,
;that the .time of it is best chosen, and 'there will be
a beauty in that it was no sooner. And thus -a
lifting up is secured for the humble.

If one should assure you, when reduced to po-
verty, that the time would certainly come yet, that
you should be rich; when sore sick, that you
should not die of that disease, but certainly reco-
ver ; that would help you to bear your poverty and
sickness the better, and you would comfort your-
selves with that prospect. However, one may
continue poor, and never be rich, may be sick, and
die of his disease; but whoever humble them-
selves under their humbling circumstances, we can
assure them from the Lord's word they shall cer-
tainly, without all peradventure, be lifted up qut-df,
and relieved from, their humbling circumstances :
they shall certainly see the day of their ease and
relief, when they shall remember their burdens as
waters that fail. And you may be assured thereof,
from the following considerations.

The nature of God, duly considered, ensures it,
Psal. ciii. 8, 9. " The Lord is merciful and gra-
cious, slow to anger, and plenteous in mercy. He
will not always chide; neither will he keep his
anger for ever." The humbled soul, looking to
God in Christ, may see three things, in his nature
jointly securing it.

1. Infinite power,: that can do all things. No
circumstances are so low, but he can raise them;
so entangling .and perplexing, but he can unravel

144 FROM THE PERFECTIONS OF GOD.

them ; so hopeless, but he can remedy them, Gen.
xviii. 14. ' Is any thing too hard for the Lord ?"
Be our case what it will, it is never past reach
with him to help it ; but then, it is the most proper
season for him to take it in hand, when all others
have given it over, Deut. xxxii. 36. "For the
Lord shall judge his people, and repent himself
for his servants ; when he seeth that their power
is gone, and there is none shut up, or left."

2. Infinite goodness inclining to help. He is
good and gracious in his nature, Exod. xxxiv. 6, 7.
And therefore his power is a spring of comfort to
them, Rom. xiv. 4. Men may be willing that are
not able, or able that are not willing ; but infinite
goodness, joining infinite power in God, may as-
certain the humbled of a lifting up in due time.
That is a word of inconceivable sweetness, 1 John
iv. 16. " And we have known and believed the love
that God hath unto us. God is love ; and he that
dwelleth in love, dwelleth in God, and God in
him." He has the bowels of a father towards the
humble, Psal. ciii. 13. " Like as a father pitieth his
children, so the Lord pitieth them that fear him."
Yea, bowels of mercy more tender than a mother
to a sucking child, Isa. xlix. 15. Wherefore, how-
beit his wisdom may see it necessary to put them
in humbling circumstances, and keep them there
for a time, it is not possible he can leave them
therein altogether.

3. Infinite wisdom, that doth nothing in vain,
and therefore will not needlessly keep one in hum-
bling circumstances, Lam. iii. 32, 33. " But though

FROM THE REVOLUTIONS OF NATURE. 145

he cause grief, yet will he have compassion ac-
cording to the multitude of his mercies ; for he
doth not afflict willingly, nor grieve the children
of men." God sends afflictions for humbling, as
the end and design to be brought about by them
when that is obtained, and there is no more use
for them that way, we may assure ourselves they
will be taken off.

The providence of God, viewed in its stated
methods of procedure with its objects, ensures it.
Turn your eyes which way you will on the divine
providence, you may conclude thence, that in due;
jime the humble will be lifted up.

Observe the providence of God, in the revolu-
tions of the whole course of nature, day succeed-
ing to the longest night, a summer to the winter, a.
waxing to a waning of the moon, a flowing to an\
.ebbing of the sea, &c. Let not the Lord's huni!-
bled ones be idle spectators of these things ; they:
; are for our learning, Jer. xxxi. 3537. " Thu
gaith the Lord, which giveth the sun for a light by;
day, and the ordinances of the moon, and of the;
stars for a light by night, which divideth the sea,,
when the waves thereof roar ; the Lord of hosts
is his name. If those ordinances depart from be-i
fore me, saith the Lord, then the seed of Israe
also shall cease from being a nation before me for
exer." Will the Lord's hand keep such a steady
course in the earth, sea, and visible heavens, ask
to bring a lifting up in them after a casting down,,
and only forget his humbled ones? No, by no
means.

13

146 HUMILIATION AND EXALTATION OF CHRIST.

Observe the providence of God, in the dispen*
sations thereof, about the man CHRIST, the most
noble and august object thereof, more valuable than
a thousand worlds, Col. ii. 9. Did not providence
keep this course with him, first humbling him, thea
exalting him, and lifting him up ? first bringing him
to the dust of death, in a course of sufferings thirty-
three years, then exalting him to the Father's right
hand in an eternity of glory 1 Heb. xii. 2. " Who
for the joy that was set before him, endured the
cross, despising the shame, and is now set down
at the right hand of the throne of God." Phil. ii.
8, 9. " And being found in fashion as a man, he
humbled himself, and became obedient unto death,
even the death of the cross ; wherefore God also
hath highly exalted him." The exaltation could
not fail to follow his humiliation, Luke xxiv. 26.
" Ought not Christ to have suffered these things,
and to enter into his glory ?" And he saw and be-
lieved it would follow, as the springing of the seed
doth the sowing it, John xii. 24. There is a near
concern the humbled in humbling circumstances
have herein.

This is the pattern Providence copies after in
its conduct towards you. The Father was so well
pleased with this method, in the case of his own
Son, that it was determined to be followed, and
just copied over again in the case of all the heirs
of glory, Rom. viii. 29. " For whom he did fore-
know, he also did predestinate to be confer nied to
the image of his Son, that he might be the first
born among many brethren." And who would not

rHE DISPENSATIONS OF PROVIDENCE. 147

be pleased to walk through the darkest valley
treading his steps 1

This is a sure pledge of your lifting up. Christ,
in his state of humiliation, was considered as a pub-
lic person and representative, and so is he in his
exaltation. So Christ's exaltation ensures your
exaltation out of your humbling circumstances,
" Thy dead men shall live, together with my dead
body shall they arise ; awake and sing, ye that
dwell in the dust," Isa. xxvi. 19. " Come and let
us return unto the Lord : for he hath torn, and he
will heal us ; he hath smitten, and he will bind us
up. After two days he will revive us : in the third
day, he will raise us up, and we shall live in his
sight." Hos. vi. 1, 2. "And hath raised us up to-
gether, and made us sit together in heavenly places
in Christ Jesus." Eph. ii. 6. Yea, he is gone, in-
to the state of glory for us as our forerunner.
" Whither the forerunner is for us entered, even
Jesus, made an high priest for ever." Heb. vi.
20.

His humiliation was the price of your exaltation
and his exaltation a testimony of the acceptance
of his payment to the full. There are no hum-
bling circumstances ye are in, but ye would have
perished in them, had not he purchased your lifting
up out of them by his own humiliation, Isa. xxvi.
19. Now, his humbling grace in you is an evidence
of the acceptance of his humiliation for your lift-
ing up.

Observe the providence of God towards the
church in all ages. This has been the course the

148 THE DISPENSATIONS OF PROVIDENCE.

Lord has kept with her, Psal. cxxix. 1 4. Abel
was slain by wicked Cain, to the great grief of
Adam and Eve, and the rest of their pious chil-
dren ; but then there was another seed raised up
in Abel's room, Gen. iv. 25. Noah and his sons
were buried alive in the ark for more than a year :
but then they were brought out into a new world
and blessed. Abraham for many years went child-
less ; but at length Isaac was born. Israel was
long in miserable bondage in Egypt ; but at length
seated in the promised land, &c. We must be
content to go by the footsteps of the flock ; and if
in humiliation, we shall surely follow them in ex-
altation too.

Observe the providence of God in the dispen-
sations of his grace towards his children. The
general rule is, 1. Pet. v. 5. " For God resisteth
the proud, and giveth grace to the humble." How
are they brought into a state of grace 1 Is it not
by a sound work of humiliation going before ?
Luke. vi. 48. And ordinarily the greater the mea
sure of grace designed for any, the deeper is
their humiliation before, as in Paul's case. If they
are to be recovered out of a backsliding case, the
same method is followed : so that the deepest hu-
miliation ordinarily makes way for the greatest
comfort, and the darkest hour goes before the ri-
sing of the Sun of righteousness upon them, Isa.
Ixvi. 513.

Observe the providence of God at length throw-
ing down wicked men, however long they stand and
prosper, Psal. xxxvii. 25, 36. "I have seen the

THE DOCTRINES OF THE WORD. 149

wicked in great power, and spreading himself like
a green bay tree ; yet he passed away, and lo, he
was not ; yea, I sought him but he could not be
found." They are long green before the sun, bnt
at length they are suddenly smitten with an east
wind, and wither away ; their lamp goes out with
a stench, and they are put out in obscure darkness.
Now, it is inconsistent with the benignity of the
divine nature, to forget the humble to raise them,
while he minds the proud to abase them.

The word of God puts it beyond all peradven-
ture, which, from the beginning to the end, is the
humbled saint's security for a lifting up, Psal. cxix.
49, 50. " Remember the word unto thy servants,
upon which thou hast caused me to hope. This
is my comfort in my affliction ; for thy word hath
quickened me." His word is the great letter of
his name, which he will certainly cause to shine,
Psal. cxxxviii. 2. "For thou hast magnified thy
word above all thy name ;" and in all generations
hast been safely relied on, Psal. xii. 6. Consider,

1. The doctrines of the word, which teach faith
and hope for the time, and the happy issue which
the exercise of these graces will have. The whole
current of Scripture, to those in humbling circum-
stances, is, "not to cast away their confidence,
but to hope to the end ;" and that for this good rea-
son, that " it shall not be in vain." See Psal. xxvii.
14. "Wait on the Lord; be of good courage,
and he shall strengthen thine heart ; wait, I say,
on the Lord." And compare Rom. ix. 33 ; Isa.

13*

150 PROMISE AND EXAMPLES OF THE WORD.

xlix. 23. " For they shall not be ashamed that
wait for me."

2. The promises of the wordj whereby heaven
is expressly engaged for a lifting up to those that
humble themselves in humbling circumstances,
" Humble yourselves in the sight, of the Lord, and
he shall lift you up," James iv. 10. " And he that
humbleth himself shall be exalted," Matt, xxiii. 12.
It may take a time to prepare them for lifting up,
but that being done, it is secured, " Lord, thou
hast heard the desire of the humble ; thou wilt
prepare their heart ; thou wilt cause thine ear to
hear," Psal. x. 17. They have his word for de-
liverance, Psal. 1. 15. And though they may seem
to be forgotten, they shall not be always so ; the
time of their deliverance will come. " For the
needy shall not always be forgotten : the expecta-
tion of the poor hall not perish for ever," PsaL
ix. 18. " He will regard the prayer of the desti-
tute, and not despise their prayer," Psal. cii. 17.

3. The examples of the word sufficiently con
firming the truth of the doctrines and promises,
Rom. xv. 4. " For whatsoever things were written
aforetime, were written for our learning ; that we
through patience and comfort of the scriptures
might have hope." In the doctrines and promises
the lifting up is proposed to our faith, to be reckon-
ed on the credit of God's word ; but, in the exam-
ples it is, in the case of others, set before our eyes
to be seen. James v. 1 1. " Behold we count them
happy which endure. Ye have heard of the pa-

otf cauls*. 151

tience of Job, aiid have seen the end of the Lord ;
that the Lord is very pitiful, and of tender mercy.**
There we see it in the base of, Abraham, Job,
David, Paul, and Other saints ; but above all, in the
case of the man Christ.

4. The intercession of Christ, joining the pray-
ers and cries of his humbled people, in their hum-
bling circumstances, ensures a lifting up for them
at length. Be it so, that the proud cry not when
he bindeth them ; yet his own humbled ones will
certainly cry unto him, Psal. xlii. ?, 8. "Deep
calleth unto deep, at the noise of thy water spouts ;
all thy waves and thy billows are gone over me.
Yet the Lord will command his loving-kindness in
the day-time, and in the night his song shall be
with me, and my prayer unto the God of my life."
And though unbelievers may soon be outwearied,
and give it over altogether, surely believers will
not do so ; but though they may, in a fit of tempta-
tion, lay it by as hopeless, they will find them-
selves obliged to take it up again, Jer. xx. 9.
'' Then I said, I will not make mention of him,
nor speak any more in his name. But his word
was in mine heart as a burning fire shut up in my
bones, and I was weary with forbearing, and I
could not stay." They will cry, night and day
unto him, Luke xviii. 7, knowing no time for giving
it over till they be lifted up. Lam iii. 49, 50.
" Mine eye trickleth down, and ceaseth not, with-
out any intermission ; till the Lord look down, and
behold from heaven.'* Now, Christ's intercession

152 THE INTERCESSION OF CHRIST.

being joined with these cries, there cannot fail to
be a lifting up.

Christ's intercession is certainly joined with the
cries and prayers of the humbled in their hum-
bling circumstances. Rev. viii. 3. "And another
angel came and stood at the altar, having a golden
censer, and there was given unto him much in-
cense, that he should offer it with the prayers of
all saints upon the golden altar which was before
the throne." They are by the Spirit helped to
groan for relief, Rom. viii. 26, and the prayers and
groans, which are through the Spirit, are certainly
to be made effectual by the intercession of the
Son, James v. 16. And ye may know they are by
the Spirit, if so be ye are helped to continue pray-
ing, hoping for your suit at last on the ground of
God's word of promise ; for nature's praying is a
pool that will dry up in a long drought. The Spi-
rit of prayer is the lasting spring, John iv. 14 ;
Psal. cxxxviii. 3. " In the day when 1 cried, thou
answeredst me ; and strengthenest me with strength
in my soul." Truly there is an intercession in
heaven, on account of the humbling circumstances
of the humble ones. " Then the angel of the
Lord answered and said, Lord of hosts, how
long wilt thou not have mercy on Jerusalem, and
on the cities of Judah, against which thou hast had
indignation these threescore and ten years?" Zech.
i. 12. How then can they miss of a lifting up in
due time 1

Christ is in deep earnest in his intercession for

THE iSTERCESSION OF CMlST. 153

Ms people in their humbling circumstances. Some
will speak a good word in favour of the helpless,
that will be little concerned whether they speed Ot
not ; but our Intercessor is in earnest in behalf of
his humbled ones : for he is touched with syinpa*
thy in their case, Isa. Ixiii. 9. ** In all their afflic-
tion he was afflicted." A most tender sympathy,
Zech. ii. 8. " For he that toucheth you, touchel&
the apple of his eye." He has their case uptin
his heart, where he is in the holy place in the
highest heavens, Exod. xxviii. 29, and he keeps
an exact account of the time of their humbling
circumstances, be it as long as it will, Zech. i. 12.
Moreover, it is his own business ; the lifting up
which they are to have, is a thing that is secured
to him in the promises made to him on the account
of his blood shed for them, Psal. Ixxxix. 3336.
So not only are they looking on earth, but the man
Christ is in heaven looking for the accomplish-
ment of these promises, Heb. x. 12, 13. " But this
man, after he had offered one sacrifice for sins, 'fat
ever sat down on the right hand of God ; from
henceforth expecting till his enemies be made his
footstool." How is it possible, then, that he should
be balked? Moreover, these humbling circum-
stances are his own sufferings still, though not in
his person, yet in his members, Col. i. 24. " Who
now rejoice in my sufferings for you, and fill tip
that which is behind of the afflictions of Christ in
my flesh, for his body's sake, which is the church.**
Wherefore there is all ground ttf conclude he is ill
deep earnest. Again,

154 THE PARTIAL LIFTING UP CONSIDERED.

His intercession is always effectual, John xi. 42.
" Andv I know that thou nearest me always." It
cannot miss to be so, because he is the Father's
well-beloved Son ; his intercession has a plea of
justice for the ground of it, 1 John ii. 1. " We
have an advocate with the Father, Jesus Christ
the righteous." Moreover, he has all power in
heaven and earth lodged in him, Matt, xxviii. 18.
And, finally, he and his Father are one, and their
will one. So, both Christ and his Father do will
the lifting up of the humble ones, but yet only in
the due time.

I now proceed to a more particular view of the
point. And, 1. We will consider the lifting upas
brought about in time, which is the partial lift-
ing up.

This lifting up does not take place in every
case of a child of God. One may be humbled
in humbling circumstances, from which he is not
to get a lifting up in time. We would not from
the promise presently conclude, that we being
humbled under our humbling circumstances, shall
certainly be taken out of them, and freed from
them ere we get to the end of our journey. For
it is certain, there are some, such as our imper-
fections, and sinfulness, and mortality, we can
by no means be rid of while in this world. And
there are particular humbling circumstances the
Lord may bring about one, and keep about him,
till he goes down to the grave, while, in the
mean time, he may lift up another from the same.
Heman was presssd down all along from his

THE PARTIAL LIFTING UP. 155

youth, Psal. xxxviii. 15, others all their lifetime,
Heb. ii. 15.

Object. " If that be the case, what comes of the
promise of lifting up ? Where is the lifting up, if
one may go to the grave under the weight ?"

Ans. Were there no life after this, there would
be ground for that objection; but since there is
another life, there is none in it at all. In the other
life the promise will be accomplished to the hum-
bled, as it was, Luke xvi. 22. Consider that the
great term for accomplishing the promises is the
other life, not this. "These all died in the faith, not
having received the promises, but having seen them
afar off, and were persuaded of them, and embraced
them." Heb. xi. 13. And that whatever accom-
plishment of the promise is here, it is not of the
nature of a stock, but of a sample or a pledge.

Quest. " But then, may we not give over pray-
ing for the lifting up, in that case ?"

Ans. We do not know when that is our case ;
for a case may be past all hope in our eyes, and
the eyes of others, in which God designs a lifting
up in time, as in Job's, chap. vi. 11. "What is
my strength that I should hope ; and what is mine
end that I should prolong my life ?" But, be it as
it will, we should never give over praying for the
lifting up, since it will certainly come to all who
pray in faith for it if not here, yet hereafter. The
promise is sure, and that is the commandment ; so
much praying cannot miss of a happy issue at
length, Psa. 1. 15. " Call upon me in the day of
trouble ; I will deliver thee, and thou shall glorify

!(> THE PARTIAL LIFTING UP.

jae." The whole life of a Christian is a praying,
waiting life, to encourage whereunto all temporal
deliverances are given as pledges, Rom. viii. 23.
'' A&d not only they, but ourselves also, which have
the first fruits of the Spirit ; even we ourselves
groan within ourselves, waiting for the adoption, to
wit, the redemption of our body." And whoso ob-
serves that full lifting up at death to be at hand,
roust certainly rise, if he has given over his case
9,8 hopeless.

However, there are some cases wherein this
lifting up does take place. God gives his people
some notable liftings up, even in time raising them
put of remarkably humbling circumstances. The
storm is changed into a calm, and they remember
it as waters that fail, Psa. xl. 1 4.

Some maybe in humbling circumstances very
long, and sore and hopeless, and yet a lifting up
may be abiding them, of a much longer continuance.
This is sometimes the case with the children of
God, who are set to bear the yoke in their youth,
as it was with Joseph and David ; and of them that
get it laid on them in their middle age, as it was
with Job, who could not be less than forty years
old at his trouble's coming, but after it, lived one
hundred and forty, Job xlii. 16. God by such
methods prepares man for peculiar usefulness.

Others may be in humbling circumstances long
and sore, and quite hopeless in the ordinary course
of providence, yet they may get a lifting up ere
they come to their journey's end. The life of
God's children is like a cloudy and rainy day,

THE PARTIAL LIFTING UP. 157

wherein, in; the, evening, the sun breaks out from
under ? jhe clouds, shines fair ; and cleav a, little, an4
then sets. .?' And it shall come to pass in that .day,
that the light shall , not be clear, nor dark. , But it
shall come to pass, , that at evening time it shall be
light," Zech. xiv. 6, 7. . Such was the case of Ja-
cob in his old age, brought in honour and comfort
into Egypt unto his son, and then died.

Yet* whatever liftings up they get in this life,
they will never want some weights hanging about
them, for their humbling. They may have their
singing times, but their .songs, while in this world,
will be mixed with groanings, 2 Cor. v. 4. " For
we that are in this tabernacle do groan, being bur-
dened." The unmixed dispensation is reserved
for the other world; but this will be a wilderness
unto the end, where there will be bowlings, with
the most joyful notes.

All the liftings up which the humbled meet with
now are pledges, and but pledges and .samples of
the great lifting up, abiding, them on the other side ;
and they.should look on them so. Hos. ii. 15. " And
I will give her her vineyards from thence, and the
valley of Achor for a door of hope ; and she shall
sing ., there as in the days of her youth, and as in
the day when she came up out of the land of Egypt."
Our Lord is now leading his people through the
wilderness, and the manna and the water of the
rock are earnests of the milk and honey flowing in
the .promised land. They are not yet come home
to,, their father's house, but .they are travelling on
the road, and Christ their elder brother with them,

14

158 OBJECTION ANSWERED.

who bears their expenses, takes them into inns by
the way, as it were, and refreshes them with par-
tial liftings up ; after which, they must get to the
road again. But that entertainment by the way is
a pledge of the full entertainment he will afford
them when they come home.

Object. " But people may get a lifting up in
time, that yet is no pledge of a lifting up on the
other side: How shall I know it then to be a
pledge r

Ans. That lifting up which comes by the pro-
mises, is certainly a pledge of the full lifting up in
the other world ; for, as the other life is the proper
time of the accomplishing of the promises, so we
may be sure, that when God once begins to clear
his bond, he will certainly hold on till it is fully
cleared. " The Lord will perfect that which con-
cerneth me," Psalm cxxxviii. 8. So we may say,
as Naomi to Ruth, upon her receiving the six mea-
sures of barley from Boaz, Ruth iii. 18, " He will
not be in rest until he have finished the thing this
day." There are liftings up that come by common
providence, and these indeed are single, and not
pledges of more ; but the promise chains mercies
together, so that one got is a pledge of another to
come, yea, of the whole chain to the end, 2 Sam.
v. 12.

Quest. " But how shall I know the lifting up to
come by the way of the promise ?"

Ans. That which comes by the way of the pro-
mise, comes in the low way of humiliation, the
high way of faith, or believing the promise, and

BENEFITS OF THIS LIFTING TJP. 159

the long way of waiting hope and patient continu-
ance, James v. 7. " Be patient therefore, brethren,
unto the coming of the Lord. Behold the husband-
man waiteth for the precious fruit of the earth, and
hath long patience for it until he receive the early
and latter rain." Humility prepares for the accom-
plishment of the promise, faith sucks the breast of
it, and patient waiting hangs by the breast till the
milk come abundantly.

But no liftings up of God's children here are
any more than pledges of lifting up. God gives
worldly men their stock here, but his children get
nothing but a sample of theirs here, Psalm xvii.
14. Even as the servant at the term gets his fee
in a round sum, while the young heir gets nothing
but a few pence for spending money. The truth
is, this same spending money is more valuable
than the world's stock, Psalm iv. 7. " Thou hast
put gladness in my heart, more than in the time
that their corn and their wine increased." But
though it is better than that, and their services too,
and more worth than all their waiting, yet it is be-
low the honour of their God to put them off with
it, Heb. xi. 16. " But now they desire a better
country, that is, an heavenly ; wherefore God is
not ashamed to be called their God; for he hath
prepared for them a city."

We shall now consider what they will get by
this lifting up promised to the humbled.

They will get,

1. A removal of their humbling circumstances.
God having tried them awhile, and humbled them,

160 BENEFITS OF THIS ilFTINO UP.

and brought down their hearts, will, at length, take
off their burden, remove the weight so long hung
on 1 them, and so take them off that part of their
trial joyfully, and let them get up their back long
bowed down ; and this one of two ways.

Either in kind, by a total removal of the burden.
Such a lifting Job got, when the Lord turned back
his captivity, increased again his family and sub-
stance, which had both been desolated. David,
wh'en Saul his persecutor fell in battle, and he was
brought to the kingdom after many a weary day,
expecting one day to fall by his hand. It is easy
with our God to make such turns in the most hum-
bling circumstances.

Or in equivalent, or as good, removing the
weight of the burden, that though it remains, it
presses them no more, 2 Cor. xii. 9, 10. " And he
said unto me, My grace is sufficient for thee, for
my strength is made perfect in weakness. Most
gladly, therefore, will I rather glory in my infir-
mities, that the power of Christ may rest upon me.
Therefore, I take pleasure in infirmities." Though
they are not got to the shore, yet their head is no
more under the water, but lifted up. David speaks
feelingly of such a lifting up, Psal. xxvii. 5, 6.
" For in the time of trouble he shall hide me in
his pavilion ; in the secret of his tabernacle shall
he hide me ; he shall set me upon a rock. And
now shall mine head be lifted up above mine ene-
mies round about me ; therefore will I offer in his
tabernacle sacrifices of joy ; I will sing, yea, I will
sing praises unto the Lord." Such had the three

BENEFITS OF THIS LIFTING UP.

Hebrews in the fiery furnace, the fire burnt, but it
could burn nothing of them but their bonds ; they
had the warmth and light of it, but nothing of the
scorching heat.

2. A comfortable sight of the acceptance of their
prayers, put up in their humbling circumstances.
While prayers are not answered, but trouble con-
tinued, they are apt to think they are not accepted
or regarded in heaven, because there is no altera-
tion in their case, Job ix. 16, 17. " If I had call-
ed, and he had answered me, yet would I not be-
lieve that he had hearkened unto my voice, for he
breaketh me with a tempest." But that is a mis-
take ; they are accepted immediately, though not
answered, 1 John v. 14. "And this is the confi-
dence we have in him, that if we ask any thing
according to his will, he heareth us." The "Lord
does with them as a father, with the letters com-
ing thick from his son abroad, reads them one by
one with pleasure, and carefully lays them up to
be answered at his convenience. And when the
answer comes, the son will know how acceptable
they were to his father, l\Iatt. xv. 28.

3. A heart-satisfying answer of their prayers,
so that they shall not only get the thing, but see
they have it as an answer of prayer ; and they will
put a double value on the mercy. 1 Sam. ii. 1.
Accepted prayers may be very long of answering,
many years, as in Abraham and David's case, but
they cannot miscarry of an answer at length,
Psalm ix. 18^ The time will come when God
will tell out to them, according to the promise, that,

14*

162 BENEFITS OF THIS LIFTING UP.

they shall change their note, and say, Psalm cxvi.
1. "I love the Lord, because he hath heard my
voice, and my supplication :" looking on their lif-
ting up as bearing the signature of the hand of a
prayer hearing God.

1 4. Full satisfaction, as to the conduct of Provi-
dentie, in, all the steps of the humbling circling
stances, and the delay of the lifting up, however
perplexing these were before, Revelation' xv. 3.
Standing on the shore, and looking back to what
they have passed through^ they will be made to
say, " He hath done all things well." Those
things which- are bitter to Christians in the pass-
ing through, are very sweet in the reflection on
them ; so is Samson's riddle verified in their expe-
rience.

5. They get the lifting up, together with the in-
terest for the time they lay out of it. When God
pays his bonds of promises, he : pays both principal
and interest together ; the mercy is increased ac-
cording to the time they waited, and the expenses
and hardships sustained^ during the deperidanbe of
the process. The fruits of common providence
are soon ripe, soon rotten; but the fruit of the
promise is often long a ripening, but then it is du-
rable : and the longer it is a ripening, it is the
more valuable when it comes. Abraham and
Sarah waited for the promise about ten years, at
length they thought on a way to hasten it, Gen.
xvL That soon took, in the birth of Ishmael, but
he was not the promised son. They were com-
ing into extreme old age ere the promise brought

THE DUE TIME OF THIS LIFTING UP. 163

forth, Gen. xviii. 11. But when it came, they got
it with an addition of the renewing of their ages,
Gen. xxi. 7; and xxv. 1. The most valuable of
all the promises was the longest in fulfilling, name-
ly, the promise of Christ, that was four thousand
years.

6. The spiritual enemies, that flew thick about
them in the time of the darkness of the humbling
circumstances, will be scattered at this lifting up
in the promise, 1 Sam. ii. 1, 5. "And Hannah
prayed and said, My heart rejoiceth in the Lord,
my mouth is enlarged over my enemies. They
that were full have hired out themselves for bread,
and they that were hungry ceased." Formidable
was Pharaoh's host behind the Israelites, while
they had the Red Sea before them ; but when they
were through the sea, they saw the Egyptians dead
on the shore. Exod. xiv. 30. Such a sight will
they that humble themselves under humbling cir-
cumstances get of their spiritual enemies, when
the time comes for their lifting up.

We come now to the due time of this lifting up.
That is a natural question of those who are in
humbling circumstances, "Watchman, what of the
night ?" Isa. xxi. 11, 12. And we cannot answer
it to the humbled soul, but in the general.

The lifting up of the humbled will not be long-
some, considering the weight of the matter; that
is to say, considering the worth and value of the
lifting up of the humble ; when it comes it can by
no means be reckoned long to the time of it.
When you sow your corn in the fields, though it

164 THE DUE TIME OF LIFTING UP.

does not ripen so soon as some garden-seeds, but
you wait three months or so, you do not think the
harvest long a coming, considering the value of the
crop. This view the apostle takes of the lifting
up in humbling circumstances, 2 Cor. iv. 17.
" For our light affliction, which is but for a mo-
ment, worketh for us a far more exceeding and
eternal weight of glory." So that a believer, look-
ing on the promise with an eye of faitn, and per-
ceiving its accomplishment, and the worth of it
when accomplished, may wonder it is come so
shortly. Therefore, it is determined to be a
time that comes soon, Luke xviii. 7, 8 ; soon in
respect of its weight and worth.

When the time comes, it and only it will appear
the due time. To every thing there is a season,
and a great part of wisdom lies in discerning it,
and doing things in this season thereof. And we
may be sure infinite Wisdom cannot miss the sea-
son, by mistaking it, Deut. xxxii. 4. " He is a
rock, his work is perfect ; for all his ways are
judgment." But whatever God doth, will abide
the strictest examination, in that, as all other points,
Eccles. iii. 14. " I know that whatsoever God
doth, it shall be for ever ; nothing can be put to it,
nor any thing taken from it : and God doth it that
men may fear before him." It is true, many times
appear to us as the due time for lifting up, which
yet really is not so, because there are some circum-
stances hid from us, which render that season unfit
for the thing. Hence, John vii. 6. " My time is
not yet come, but your time is always ready." But

THE DUE TIME OF LIFTING UP. 165

when all the circumstances, always foreknown of
God, shall come to be opened out, and laid toge-
ther before us, we shall then see the lifting up is
come in the time most for the honour of God and
our good, and that it would not have done so well
sooner. ,

When the time comes that is really the due
time, the proper time for the lifting up a child of
God from his humbling circumstances, it Will not
be put off one moment longer, Hab. ii. 3. " At the
end it shall speak, it will surely come, it will not
tarry." Though it tarry, it will not linger, nor be
put off to another time., O what rest of heart would
the firm faith of this afford us ! there is not a child
of God but would, with the utmost earnestness, pro-
test against a lifting up before the due time, as
against an unripe fruit cast to him by an angry
father which would set his teeth on edge. Since
it is so then, could we firmly believe this point,
that it will undoubtedly come in the due time, with-
out losing of a minute, it would afford a sound rest.
It must be so, because God has said it ; were the
case ever so hopeless, were mountains of difficul-
ties lying in the way of it, at the appointed time it
will blow. (Hebrew) Hab. ii. 3. A metaphor
from the wind rising in a moment after a dead
calm.

The humbling circumstances are ordinarily car-
ried to the utmost point of hopelessness before the
lifting up. The knife was at Isaac's throat before
the voice was heard. 2 Cor. i. 8, 9. " For we
would not, brethren, have you ignorant of our

166 THE DUE TIME OF LIFTING UP.

trouble which came to us in Asia, that we were
pressed out of measure, above strength, insomuch
that we despaired even of life ; but we had the
sentence of death in ourselves, that we should not
trust in ourselves, but in God, which raiseth the
dead." Things soon seem to us arrived at that
point ; such is the hastiness of our spirits. But
things may have far to go down after we think they
are at the foot of the hill. And we are almost as
little competent judges of the point of hopelessness,
as of the due time of lifting up. But generally God
carries his people's humbling circumstances down-
ward, still downward, till they come to that point.

Herein God is holding the same course which he
held in the case of the man Christ, the beloved pat-
tern copied after, in all the dispensations of Provi-
dence towards the church, and every particular be-
liever, Rom. viii. 29. He was all along a man of
sorrows ; as his time went on, the waters swelled
more, till he was brought to the dust of death ; then
he was buried, and the grave-stone sealed; which
done, the world thought they were quit of him, and
he would trouble them no more. But they quite
mistook it ; then, and not till then, was the due
time for lifting him up. And the most remarkable
liftings up that his people get, are fashioned after
this grand pattern.

Another end which Providence aims at, is to
carry the believer clean off his own, and all
created foundations, to fix his trust and hope in the
Lord alone, 2 Cor. i. 9. " That we should not trust
in ourselves, but in God which raiseth the dead."

PREPARATION OF HEART NECESSARY. 167

The life of a Christian here is designed to be a life
of faith; and though faith may act more easily
when it has some help from sense, yet it certainly
acts most nobly when it acts in opposition to sense.
Then is it pure faith when it stands only on its own
native legs, the power and word of God, Rom. iv.
1 9, 20. " And being not weak in faith, he consi-
dered not his own body now dead neither yet the
deadness of Sarah's womb. He staggered not at
the promise of God through unbelief ; but was
strong in faith, giving glory to God. And thus it
must do, when matters are carried to the utmost
point of hopelessness.

Again, due preparation of the heart, for the lift-
ing up out of the humbling circumstances, goes be-
fore the due time of that lifting up, according to
the promise. It is not so in every lifting up ; the
liftings up of common providences are not so criti-
cally managed ; men will have them, will wait for
them no longer, and God flings them in anger, ere
they are prepared for them, Hos. xiii. 11. '" I
gave thee a king in mine anger." They can by
no means abide the trial, and God takes them off
as reprobate silver that is not able to abide it, Jer,
vi. 29, 30.

This due preparation consists in a due humilia-
tion, Psa. x. 17. And it often takes much work to
bring about this, which is another point that we
are very incompetent judges of. We should have
thought Job was brought very low in his spirit, by
the providence of God bruising him on the one
hand, and his friends on the other, for a long time :

1 68 PREPARATION OF HEART NECESSARY.

yet, after all that he had endured both ways, God
saw it necessary to speak to him himself, ( for his
humiliation, chap, xxxyiii. 1. By that speech ;of
God himself, he was brought to his knees, chap,
xl. 4, 5. And we should have thought he was then,
sufficiently humbled, and perhaps he thought so
too. But God saw a further degree of humiliation
necessary, and therefore begins again to speak for
his humiliation, which at length laid him in the
dust, chap. xlii. 5, 6. And when he was thus pre-
pared for lifting up, he got it.

There are six things, I conceive, belong to this
humiliation, preparatory to lifting up.

1. A deep sense of sinfulness and un worthiness
of being lifted up at. all, Job xl. 4. " Behold I am
vile, what shall I answer thee 1 I will lay mine
hand upon my mouth." People may be long in
humbling circumstances, ere they be brought this
length ; even good men are much prejudiced in
their own behalf, and may so far forget themselves
as to think God deals his favours unequally, and is
mighty severe on them more than others. Elihu
marketh this fault in Job, under his humbling cir-
cumstances, Job xxxiii. 8 12. And I believe it
will be found, there is readily a greater keenness
to vindicate our own honour from the imputation
the humbling circumstances seem to lay upon; it,
than to vindicate the honour of God in the justice
and equity of the dispensation. The blindness of
an ill-natured world, still. ready to suspect the worst
causes for humbling circumstances, as if the greatest
sufferers were surely the greatest sinners, Luke

RESIGNATION, TO THE WILL OF GOD. 169

xiii. 4, gives a handle for this bias of the corrupt
nature. But God is a jealous God, and when he
appears sufficiently to humble, he will cause the
matter of our honour to give way to the vindication
of his.

2. A resignation to the divine pleasure as to the
time of lifting up. God gives the promise, leaving
the time blank as to us. Our time is always ready,
and we rashly fill it up at our own hand. God
does not keep our time, because it is not the due
time. Hence we are ready to think his word
fails; whereas it is but our own rash conclusion
from it that fails, Psal. cxvi. 11. "I said in my
haste, all men are liars." Several of the saints
have suffered much by this means, and thereby
learned to let alone filling up that blank. The first
promise was thus used by believing Eve, Gen. iv.
1. Another promise was so by believing Abra-
ham, after about ten years' waiting. Gen. xvi.

If this be the case of any child of God, let them
not be discouraged upon it, thinking they were
over-rash in applying the promise to themselves :
they were only so in applying the time to the
promise ; a mistake that saints in all ages have
made, which they repented, and saw the folly of,
and let alone that point for the time to come ; and
then the promise was fulfilled in its own due time.
Let them in such circumstances go and do like-
wise, leaving the time entirely to the Lord.

3. An entire resignation as to the way and man-
ner of bringing it about. We are ready to do, as
to the way of accomplishing the promise, just as

15

170 RESIGNATION TO THE WILL OF GOD.

with the time of it, to set a particular Way for the
Lord's working of it ; and if that be not kept, the
proud heart is stumbled, 2 Kings v. 11. "But
Naaman was wroth, and he went away, and said,
Behold, I thought he will surely come out to me,
and stand and call on the name of the Lord his
God, and strike his hand over the place." But the
Lord will have his people broken off from that too,
that they shall prescribe no way to him, but leave
it to him entirely, as in that case, ver. 14. " He
went down and dipped himself seven times in Jor-
dan, according to the saying of the man of God,
and he was clean." The compass of our knowledge
of ways and means is very narrow, as, if one is
blocked up, oftentimes we cannot see another , bsnt
our God knows many ways of relief, where we
know but one or none at all ; and it is very usual
for the Lord to bring the lifting up of his people in
a way they had no view to, after repeated disap-
pointments from those quarters whence they had
great expectation.

4. Resignation as to the degree of the lifting
up, yea, and as to the very being of it in time. The
Lord will have his people weaned so, that how-
ever hasty they have sometimes been, that they
behooved to be so soon lifted, and could no longer
bear, they shall be brought at length to set no time
at all, but submit to go to the grave under their
weight, if it seem good in the Lord's eyes ; and
in that case they will be brought to be content with
any measure of it in time, without prescribing how
much, 2 Sam. xv. 25, 26. " If 1 shall find favour

PATIENT WAITING ON GOD. 171

in the eyes of the Lord, he will bring me again
But if he thus say, I have no delight in thee ; be-
hold, here am I, let him do as seemeth good unto
him."

5. The continuing of praying and waiting on
the Lord in the case, Eph. vi. 18. "Praying al-
ways with all prayer and supplication in the Spirit,
and watching thereunto with all perseverance."
It is pride of heart, and unsubduedness of spirit,
that makes people give over praying and waiting,
because their humbling circumstances are length-
ened out time after time, 2 Kings, vi. 33. But due
humility, going before the lifting up, brings men
into the temper, to pray, wait, and hang on reso-
lutely, setting no time for the giving it over till the
lifting up come, whether in time or in eternity,
Lam. iii. 49, 50.

6. Mourning under mismanagements in the trial,
Job xlii. 3. " Therefore have I uttered that I un-
derstood not, things too wonderful for me, which I ,
knew not." The proud heart dwells and expatiates
on the man's sufferings in the trial, and casts out
all the folds of the trial, on that side, and views
them again and again. But when the Spirit of
God comes duly to humble, in order to lifting up,
he will cause the man to pass, in a sort, the suf-
fering side of the trial, and turn his eyes on his
own conduct in it, ransack it, judge himself im-
partially, and condemn himself, so that his mouth
will be stopt. This is that humility that goeth be-
fore the lifting up in time in the way of the pro-
mise.

172 THE FINAL LIFTING UP.

We proceed to consider the lifting up as brought
about at the end of time in the other world. And,

1st. A word as to the nature of this lifting up.
Concerning it we shall say these five things :

1. There is a certainty of this lifting up, in all
cases of the humbled under humbling circumstan-
ces. Though one cannot, in every case, make
them sure of a lifting up in time, yet they may be
assured, be the case what it may, they will with-
out all peradventure, get a lifting up on the other
side, 2 Cor. v. 1. " For 'we know, that if our
earthly house of this tabernacle were dissolved,
we have a building of God, an house not made
with hands eternal in the heavens." Though
God's humble children may both breakfast and
dine on bread of adversity, and water of affliction,
they will be sure to sup sweetly and plentifully.
And the believing expectation of the latter might
serve to qualify the former, and make them easy
under it.

2. It will be a perfect lifting up, Heb. xii. 22.
They will be perfectly delivered out of their par-
ticular trials and special furnace, be it what it will,
that made them weary many a day. Lazarus was
then delivered from his poverty and sores, and ly-
ing at the rich man's gate, Luke xvi. 22, and ful-
ly delivered. Yea, they will get a lifting up from
all their humbling circumstances together. All
imperfections will then be at an end, inferiority in
relations, contradictions, afflictions, uncertainty,
and sin. If it was long in coming, there will be
a blessed moment when they shall get altogether

THE FINAL LIFTING UP. 173

3. They will not only be raised out of their low
condition, but they will be set up on high, as Jo-
seph ; not only brought out of prison, but made
ruler over the land of Egypt. And they will be
lifted up into a high place, Luke xvi. 22. " The
beggar died and was carried by the angels into
Abraham's bosom." Now they are at best but in
a low place, upon this earth ; there they will be
seated in the highest heavens, Phil. i. 23, with "
Eph. iv. 10. Often in their humbling circumstan-
ces they are obliged now to embrace dunghills ;
then they will be set with Christ on his throne,
Rev. iii. 21. "To him that overcometh will I
grant to sit with me on my throne." Though they
now cleave to the earth, and men say, Bow down
that we may pass over you, they will then be 1 set-
tled in the heavenly mansions, above the sun,
moon, and stars. They will also be lifted up into
a high state and condition, a state of perfection.
Out of all their troubles and uneasiness, they will
be set in a state of rest ; from their mean and in-
glorious condition, they will be advanced into a
state of glory ; their burdened and sorrowful life
will be succeeded with a fulness of joy ; and, for
their humbling circumstances, they will be clothed
with eternal glory and honour.

4. It will be a final lifting up, after which there
will be no more casting down for ever, Rev. vii.
16. When we get a lifting up in time, we are apt
to imagine fondly we are at the end of our trials ;
but we soon find we are too hasty in our conclu-
sions, and the cloud returns, Psal. xxx. 6, 7. "In

15*

174 THE FINAL LIFTING UP.

ray prosperity I said, I shall never be moved.
Thou didst hide thy face, and I was troubled."
But then indeed the trial is quite over, the fight is
at an end, and then is the time of the retribution
and triumph.

5. There will not be the least remaining uneasi
ness from the humbling circumstances, but, on the
contrary, they will have a glorious and desirable
effect. I make no question but the saints will
have the remembrance of the -humbling circum-
stances they were under here below. Did the
rich man in hell remember his having five breth-
ren on the earth, how sumptuously he fared, how-
Lazarus sat at his gate ; and can we doubt but the
saints will remember perfectly their heavy trials !
Rev. vi. 10. But then they will remember them as
waters that fail ; as the man recovered to health
remembers his tossings on the sick bed; and that
is a way of remembering that sweetens the pre-
sent state of health beyond what otherwise it
would be. Certainly the shore of the Red Sea
was the place that, of all places, was the fittest to
help the Israelites to sing in the highest key. And
the humbling circumstances of saints on the earth
will be of the same use to them in heaven, Rev.
xv. 3.

2dly. A word to the due time of this lifting up.
There is a particular, definite time for it in every
saint's case, which is the due time, but it is hid
from us. We can only say in general.

1. Then is the due time for it, when our work
we have to do in this world is over. God has ap

THE IMPROVEMENT OF THE WHOLE. 175

pointed to every one his task, fight, trial, and
work; and, till that is done, we are in a sort.im-
mortal, John ix. 4, and xi. 9. That work. is,

Doing work ; work set to us, by the great Mas-
ter, to be done for the honour of God and the good
of our fellow-creatures, Eccl. ix. 10. We must
be content to be doing on, even in our humbling
circumstances till that be done out. It is not the
due time for that lifting up, till we are at the end
of that work and so have served our generation.
And it is,

Suffering work. There is a certain portion of
suffering that is allotted for the mystical body ; the
head has divided to the several members their pro-
portions thereof; and it is not the due time for that
lifting up, till we have exhausted the share thereof '
allotted to us. Paul looked on his life as a going
on in that, Col; i. 24.

2. When that lifting, up comes, we shall see it
is come -exactly in the due, time ; that it was well
it was neither sooner or Jater ; for though .heaven
is always better than- earth; and that it would ,.be
better for us, absolutely speaking, to be in heaven
tuan on earth, yet certainly there is a. time where-
in it is better, for the honour of God, and his ser-
vice, that we be on the earth than in heaven, .Phil,
i. 24. " Nevertheless, to abide in the flesh is more
needful for you." And it will be no grief of heart
to them when there, that they were so long in their
humbling circumstances, and were not brought
sooner.

Use 1. Let not then the humble cast awav their

; 176 THE IMPROVEMENT OJF THE WHOLE.

confidence, whatever their humbling circumstances
be ; let them assure themselves there will come a
lifting up to them at length ; if not here, yet to be
sure hereafter. Let them keep this in their view,
and comfort themselves with it, for God has said
it, Psal. ix. 18. " The needy shall not always be
forgotten." If the night were ever so long, the
morning will come at length.

2. Let patience have her perfect work. The
husbandman waits for the return of his seed, the
merchant for the return of his ships, the store-
master for what he calls year-time, when he draws
in the produce of his flocks. All these have long
patience, and why should not the Christian too
have patience, and patiently wait for the time ap-
pointed for his lifting up ?

Ye have heard much of the Crook in the Lot ;
the excellency of humbleness of spirit in a low lot

beyond pride of spirit, though joined with a high
one ; Ye have been called to humble yourselves
in your humbling circumstances, and have been
assured in that case of a lifting up. To conclude :
we may assure ourselves, God will at length break
in pieces the proud, be they ever so high ; and he
will triumphantly lift up the humble, be they ever
aolow.

THE END

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