An Exposition of Hosea 11-13, Exposition · Chapter 12 · Verse 6
VER. 6.
Therefore turn thou to thy God; keep Mercy, and Judgment, and wait on thy God continually.
THerefore] Here comes the Uſe now, all the other Cohaerance.ſeem'd to be the Doctrine, and this is the Uſe, therefore turn unto thy God, ſo that this Therefore, it hath reference unto all that the Prophet had ſaid concerning Jacob, and to theſe Titles of God, as if he ſhould ſay thus.
1. You had ſuch a gracious Father that did thus prevail with God, to whom God did ſo appear, therefore turn to God.
2. It is the Lord of Hoſts, therefore turn to him.
3. Iehovah is his Memorial, therefore turn to him.
For the Firſt, The reference it hath to their father Jacob affords us this Note, That the conſideration of our gracious Obſ. 1.Predeceſſors, of our Forefathers that were godly, to whom God appear'd in Mercy, is a great argument to turn us to God. Oh! you that are Children, that have had Parents that were wraſtlers with God, Are you wicked now? Conſider what Parents you had, and turn you therefore unto God: In. 2 Tim. 1. 3. I thank God (ſaith St Paul) whom I ſerve with a pure conſcience from my forefathers. Oh! 'tis a great comfort unto a man or woman, if they can be able to ſay thus, I thank God, whom I ſerve with a pure conſcience, from my Forefathers: my Forefathers ſerved God, my Grandfather, or Grandmother, or Father, or Mother they were godly; and I thank God, even from them that I ſerve God: God is my God, and my Fathers God, Exod. 15. 2.
The Second is this, That the conſideration of God, to be the LORD of Hoſts, is a mighty motive to cauſe us to turn to God: Obſ. 2.Wilt thou go on in waies of enmity againſt the Lord of Hoſts, the Lord of Hoſts who hath Angels and all Creatures to fight for him? Wilt thou, a poor worm, ſtand out againſt this God? thou that goeſt on in a way of wickedneſs, know, thou fighteſt againſt the great LORD of Hoſts. What were it for a drunken fellow to come and think to oppoſe but ſuch an Army as we have that goes out of the City at this time? but for a poor wretched Simile.worm to think to ſtand againſt the Infinit GOD, the Lord of Hoſts, Oh! 'tis infinit boldneſs, and preſumption, and deſperate madneſs in that man; therefore turn to the Lord: All the while thou art going on in waies of wickedneſs, thou art fighting againſt the Lord of Hoſts.
And on the other ſide, If thou hadſt but an heart to turn unto the Lord, Oh how joyful would this Title be to thee, that that God which is thy God, is the Lord of Hoſts, is the Lord of all the Hoſts in the World: We are not afraid now to ſee Soldiers, and hear the beating of Drums, and ſhooting of Guns, when we know that all are our Friends; but if we ſhould have heard the beating Simile.of Drums, and neigbing of Horſes, and ſhooting of Guns of our Enemies, that would have ſtruck fear: So, one that hath turned to God need not fear any Army, any Creatures, Why? for all is commanded by God their Father, and Oh! the joy, peace and ſecurity that a heart may have that is turned to God. I'le give you one notable Scripture, in Act. 27. 23. ſaith Paul, There ſtood by me this night the Angel of God, whoſe I am, and whom I Act. 27. 23. Explained.ſerve, ſaying, Fear not, Paul. Mark, There ſtood before me the Angel of God. Did not that terrifie him? The Angel that is but one of the Members of the Hoſts of God, any one Angel hath a great deal of terror in him ſometimes, for there is much of the glory of God in Angels, and we know that the appearing of Angels hath ſtruck terror into many men: But now ſaith Paul, The Angel ſaid, Fear not; If it be the Angel of God, whoſe I am, and whom I ſerve, then I need not fear; yea, let God muſter up all his Hoſts, and appear to one that hath turned to him, if he can ſay thus, Whoſe I am, and whom I ſerve, theſe Hoſts will ſay, Fear not. Therefore turn unto the Lord, becauſe he is the Lord of Hoſts.
Thirdly, Becauſe God is JEHOVAH, therefore turn Obſ. 3.unto the Lord. There's a great deal of force in this Name to cauſe ſinners to turn to him, becauſe he is Jehovah, for this Name JEHOVAH hath as much terror in it to a guilty ungodly ſoul, as we reade of in all the Book of What Terror in the Name-Iehovah.God, I ſay, put all together that we reade in the Book of God, yet if we did but throughly underſtand the Name Jehovah we ſhould ſee as much terror in it to a guilty conſcience, and a ſinful ſoul that goes on in the waies of wickedneſs, as almoſt all that is mentioned of God that might be terrible. As thus,
JEHOVAH.] If he be Jehovah, he hath power over every thing that hath a being to torment thee with it, for he hath all being in Himſelf, al being is from him, and the diſpoſe of all, therefore whatſoever thing hath any being in it, this God hath the power over it, to make uſe of it to torment thee withal. Do but conſider how ſome little creature, if it be in ſome part of a mans body, what power it hath to bring torment, a little gravel in the kidneys, or ſtone in the bladder, that's but a poor weak creature in its ſelf, but being in that place, what tortor doth it bring! now if a little gravel or ſtone hath that power to torment thee, then what power hath all things in the Earth, and the infinite God that hath all eſſence, and all being, and can diſpoſe of all things as he pleaſes, to bring pain, miſery, and torment to a ſinner? It's a very humbling conſideration to a ſinner.
And on the other ſide, If there be any power in any And whrt Conſolation.thing that hath a being, to bring any comfort to a man or woman, it's all in God, for God hath all in him eminently; As now, one Creature hath power to torment in one way, another in another way; and ſo one Creature hath power to comfort us one way, another another, but all this is eminently in God, the gravel torments one way, the humor in the veins in the gout that torments another way, and fire torments another way, and the Sword torments after another manner, and burning feaver torments in the body, fire without, and burning feaver within, the ſtinging of Serpents torments after another way; now all power of all things is in God Eminently, the quinteſſence of all things is in God, and therefore the power of God is able to bring all ſorts of torments at one time in one thing; As now, ſuppoſe ſeveral herbs that have ſeveral vertues, one hath a vertue in one kind, another in another, but if theſe herbs were all diſtill'd into one water, then a drop of that water hath the ſame vertue and efficacy that it A fit ſimile.may be forty ſeveral herbs hath; ſo now, all creatures that have their ſeveral kind of efficacies and vertues diſtilled into one, If I may compare this diſtillation unto God, he hath all kind of power in himſelf, and is able to put it forth in one inſtant, all the power and efficacie that there is in all creatures in Heaven and Earth, either to torment, or to comfort us, If one herb hath one ſweetneſs, and a ſecond another, and the third another, the diſtillation of them all together, how ſweet will that be? Now all theſe being in God eminently, Oh what comfort is there in God than to the ſoul! So that look either way to the Name Jehovah, we may ſee an argument to humble us for ſin, the dreadfulneſs of the wrath of God appears in this, more than in any one meditation The Excellency of the name Iehovah.that I know of. Neither do I know any meditation that may ſtick upon the heart to comfort and encourage the heart to turn to God and to rejoyce in God ſo much as this, That there's all being in God eminently, and all depending abſolutely upon him; therefore turn to God, becauſe he is Jehovah. Thus you ſee the connexion of theſe two.
Further, When the excellency of the Saints, or glory of God Obſ. 4.is ſet before us, we ſhould make it an argument to turn to the Lord: when both together, the Exccellency of Jacob, and the Excellency of God, this is ſet as an argument to turn to the Lord; Turn to me.
But they might ſay, Do not we turn to God? we do ſerve God.
That may be another Note, That whatſoever Services Obſ. 5.men do perform to God, yet if they be not in Gods way they do in the mideſt of them all depart from God, and do not turn to him. They did worſhip God after a faſhion, but God did not account that worſhiping of him, but departing from him, therefore turn to God. But turn Thou to God.Text.
That is, Every one of you, do not ſtand objecting and Expoſ.cavelling againſt what I ſay, but turn to God every one of you, turn Thou to God. Thou art Iſrael, Thou art the poſterity of that great prevailer with God, therefore turn Thou to God, That's the Note of Obſervation from hence; and if you lay it to heart, you will find it of very great uſe, Every one ſhould conſider what peculier arguments there are that concern him in particular to turn to God; Therefore Turn thou to God, O Iſrael. There's a great deal more reaſon why thou ſhouldeſt turn to God, than others.
Oh that every one of us here in this place would but Uſe.in our meditations labor to recal all thoſe particular arguments that concern our ſelves, that might turn us to God, do not take it in the general, Turn to God becauſe he is your Creator, turn to God that you may be ſaved, this concerns all; but conſider what ſpecial arguments thou haſt, as thus; Conſider what ſpecial manifeſtations 1.of God there hath been to thee; Conſider what ſpecial offers of Grace there hath been to thee; Conſider 2.what ſpecial workings of the holy Ghoſt there hath been 3.upon thy heart; Conſider what ſpecial illuminations of Gods Spirit there hath been in thee; Conſider of what 4. 5 6.ſpecial dangers thou haſt been in; Conſider what ſpecial Vows, and Covenants thou haſt made to God, and yet haſt departed from him afterwards; Conſider what ſpecial engagements thou haſt had; Theſe are but the hints that men and women may lay to heart all the arguments that may concern them eſpecially to turn to God. Turn Thou to God therefore. Do not thou look upon others, and think thus, I do as others do, yea, but thou haſt more reaſon to turn to God than others. There are more arguments to perſwade thy heart than others, Turn Thou to God. And this is a great mercy of God towards any man or woman, when as God ſhall dare powerfully thoſe ſpecial conſiderations and arguments A mercy, for God to ſpeak particularly to a ſoul.that concern their ſouls to turn to God; a man or woman comes to hear the Word, and hears the nature of Repentance, & the motives to Repentance, but that generally concerns all, and this doth not much ſtir the heart, but at another time it pleaſeth God to hint ſomething out of the Word that concerns them in particular, and Particulars affect moſt.this gives a mighty turn to their hearts more than all the other; As if a man be aſleep, though there be a great noiſe, perhaps this doth not awaken him, but let one come and call him by his name, Thomas, or Richard, or John, and ſpeak particularly to him, and that will awaken him when a greater noiſe will not do it: ſo though there be general arguments of turning to God, it doth not ſo much prevail with people, as when God ſpeaks to men and women by name, and ſaies, Turn thou to God. There are theſe ſpecial arguments why thou ſhouldeſt turn to God rather than others. Many times you will ſay, If ever any were bound to God, then I am, then turn thou to God becauſe thou art more engaged than others. Turn thou to THY God.Text.
That is, Though you have departed from him, yet Expoſ.he hath not wholly caſt you off ſo but he may yet be thy God: From whence the Note is,
That the ſight of any Relation to God, or hope of Mercy from him, is a ſpecial means to draw the heart to turn to him; Yet Obſ.he may be thy God, God hath not left thee, O thou wretehed ſinful ſoul, who knows but that he may be thy God, and thy God to all eternity? Thou mighteſt have been paſt ſuch an Argument of hearing any poſſibility of God's being thy God, and therefore turn to God, turn to thy God, —And keep Mercy and Judgment.
Want of Mercy (in the Fourth Chapter of this Propheſie) was charged upon this People, That there was no Expoſ.Mercy in the Land: and ſo in diverſe other places, want of Juſtice. Now, Turn to thy God, and keep Mercy and Judgment.
The Note from the Connexion is this, That in our turnings to God, we muſt look to our ſpecial ſins, and reform them. Obſ. 1.It's not enough for men and women to turn to God, and leave ſome groſs ſins; But is there any ſin more ſpecial than another, that you have lived in before your turning unto God? Reform in that ſin above all. A man or woman can never have any ſure argument that their Repentance is true, though they have left many ſins, if they have not left their ſpecial ſins; there's ſom ſpecial ſin that thou haſt liv'd in, what ſaieſt thou to that?
Then Secondly, It is nothing for people to reform in Gods Worſhip, except they reform alſo in the duties of the Second Table, Obſ. 2.that's wonderful. The duties of the Second Table, Mercy and Judgmeut, Turn to thy God, and keep Mercy and Judgment. Many men and women that ſeem to be forward in duties of Inſtituted Worſhip, which is very good; we are to honor God, God is jealous in that buſineſs; but now, together with that, if we be not conſcionable in the duties of the Second Table, of Mercy and Judgment too, it's nothing, all will vaniſh and come to nothing except thou liveſt righteouſly and mercifully with men alſo, as well as worſhip God; do not think to put off thy conſcience with the duties of Worſhip, except thou doeſt keep Mercy and Judgment, that's more General.
And then Particularly.
Keep Mercy, and then, Keep Judgment, be merciful unto thy Brethren, A heart turning to God, if it be a true turning, it muſt needs be very merciful to men, God expects Obſ. 3.that from all that do turn to him, that upon thy turning to God, thy bowels ſhould yern towards thy Brethren, and turn to them in Love, and in Mercy, and Meekneſs, and Gentleneſs, and Forgiveneſs, for when thou turneſt to God, is it not the mercy of God that draws thy heart? If it be not that, thy turning is not right; never any turned to God rightly but their hearts were taken with Gods mercy: And can thy heart be taken with Gods mercy, and thou not merciful to thy Brethren? Many Profeſſors of Religion think little of this, but I find the The Scripture moſt in this next to Faith.Scripture makes as much of this as of any thing, but faith its ſelf, faith in the Covenant of Grace. Theſe Three thing… …he Scripture holds forth, and urges very much upon men.
Faith, Mercy, and Ʋnity; the two latter are thought What the Scripture preſſes muchto be little and of no moment with men, but certainly the Lord Chriſt doth lay much upon mercy towards men, that all that are his Members ſhould be of merciful diſpoſitions, and of uniting diſpoſitions one towards another; Oh! 'tis Mercy that the Scripture makes Religion to conſiſt in, Jam. 1. 27. Pure Religion, and undefiled, is, To viſit the Fatherleſs and Widdows: and in Jam. 2. 13. Mercy rejoyceth over Judgment, it is that which will help men and women in the time of ſtraits, and in times Jam. 2. 13.of danger, that they have been merciful towards their brethren, for that I take to be the meaning of that text, Mercy rejoyceth over Judgment; not that Gods mercy is more than his Judgment, and that though a ſinner hath Interpreted.deſerved Judgment, yet Gods Mercy will prevail, and triumph over it; but I take the meaning of that text to be, Mercy in man, and not Mercy in God, that's thus; That when man hath had a merciful heart towards others, towards his brethren, that then if he ſhould live to meet with affliction, live to a time of Judgment, times of common calamity, common dangers, that mercy that he hath exerciſed towards his brethren in the time of his proſperity will cauſe his ſoul to triumph in the mideſt of all dangers; In the time of affliction mercy rejoyces over Judgment; let Judgment come, let afflictions come in the world, let there be never ſuch hard times abroad in the world, yet I have a teſtimony to my conſcience, the Lord hath given me a merciful heart towards my Brethren that are in miſery, and I that am but a poor creature that have but a drop of mercy to that God that hath, an infinite Ocean of Mercy, will not that God be merciful to me much more? Keep Mercy therefore, you that turn to God, be of merciful diſpoſitions towards your brethren; Oh! this is wanting among many that are Profeſſors of Religion, they are of cruel and harſh diſpoſitions, Ridged Profeſſors.ridged, ſowr, and ſevere diſpoſitions towards others, care not what becomes of others; Oh! be merciful to your brethren, You that are turn'd to God, ſhew it in this, That you keep MERCY.
The next is, JƲDGMENT.
Where there is a turning to God, there muſt be righteouſneſs among men.Obſ.
Judgment] That is, Righteous Judgment among men, thou canſt not turn to God from thy Unrighteouſneſs, and to a Righteous God, and yet ſtill not be Righteous towards men; Certainly if thou beeſt turn'd to God, from thy Unrighteouſneſs towards a Righteous God, then thou will be turn'd likewiſe from thy unrighteouſnes towards men, and will be righteous towards them. Many texts of Scripture I might have ſhewn you, that commend this Grace of Righteouſneſs, and it's made the great Promiſe to the Glorious Church when that ſhall be, That Righteouſneſs ſhall prevail there, that the People ſhall be a Righteous People.
And Judgment: Not only Judgment in doing no man any wrong, and being righteous in dealing; But thus Expoſ.Judgment, Execute Juſtice againſt Sin, manifeſt thy hatred againſt Sin, by the Execution of Judgment: This is the Note from thence,
That thoſe who turn to God will manifeſt their hatred againſt ſin, by the Execution of Judgment, if they be in place of Power. Obſ.Though in thine own cauſe thou maieſt forbear, yea, thou ſhouldeſt be merciful; but when Publick Manifeſtation of hatred againſt Sin requires Juſtice, then there's no place for Sparing; when God calls thee in any Publick Place, to manifeſt hatred againſt Sin, then (I ſay) thou maieſt not think of Sparing.
But you will ſay, Oh! I muſt pity, and ſhew Mercy.Queſt. Anſw.
Well, If you would be merciful, be merciful in your own cauſe. Many men that will pleade for Indulgence to Malefactors, yet in their own buſineſs they have no Indulgence to thoſe that offend them. It beſeems a Judg to Pretended Mercy.be very pitiful when he is wronged himſelf, but it beſeems him to be very righteous and juſt when the Publick calls him. Keep MERCY, and JƲDGMENT.
Mercy is firſt, and Judgment afterwards. The Scripture Obſ.makes a difference between our reſpect to Mercy & Judgment: that place in Micah, The Lord hath ſhewen thee, O man, what he would have thee to do, LOVE MERCY, and Mic. 6. 6.DO JƲSTICE: There ſhould be a Preheminency in Mercy, Mercy muſt not only be ſhown, but loved; and Juſtice muſt be done. And then, Keep MERCY and JƲDGMENT.
The mixture of Mercy and Judgment is very comely; The Obſ.Scripture doth mix them very often, Pſal. 101. 1. I will ſing of Mercy and Iudgment: and Prov. 21. 21. He that followeth after Righteouſneſs and Mercy, findeth Life, Righteouſneſs, and Honor. Pſal. 112. 4. The upright man he is full of Compaſſion, and Righteouſneſs. Jer. 9. 24. The Lord there doth ſeem to glory in this, in his Righteouſneſs aſwel as Mercy, ſaith the Lord, Let no man glory in the fleſh, but let him glory in this, That he knoweth Me, that I am the LORD, which exerciſe loving kindneſs, Iudgment and Righteouſneſs in the Earth. Let him glory in this, That he knows that I am ſuch a God, this is my glory, That I am both Righteous and Merciful.
Now for the ſeveral Rules, when Mercy ſhould be Queſt.Shown, and when Judgment ſhould be Executed, that would be the Uſe here, How men ſhould be directed to mix both theſe together.
Mercy, when men offend by Infirmity, when I ſee it's Anſw. …. When we are to ſhew Mercy.but a weakneſs, it is not through wilfulneſs, Mercy then ſhould be ſhown.
Oh that we would conſider of this, our brethren that ſometime differ from us in Judgment, in practice, conſider, 1.Do they appear in any of their carriages any waies, Difference in judgment.to be wilful in their way? can you take it upon your conſciences, that it is through obſtinacy, and through any wicked principles that they have, that they go againſt conſcience? doth it not appear in all their other waies that they walk humbly and conſcionably, that if they be in the wrong, yet it is through meer weakneſs that they cannot ſee the Truth, that thou thinkeſt thou doeſt ſee? Now thou ſhouldeſt be merciful towards them, and carry not thy ſelf in a ridged, ſevere, bitter, and harſh way towards them, but in a Merciful way, Mercy when the offence is by infirmity.
And then when the offender is already ſenſible of his offence, then Mercy.2.
Or, when there may be as much good done in a fair, gentle, merciful carriage, as in a harſh, ridged carriage.3
And then eſpecially at that time when any man or woman begins to feel paſſion ariſe in their hearts and a 4.ſpirit of revenge to ſtir in them, above all times, then is the time for mercy; examin thine heart, thou haſt to deal with thy brother, now ſee whether there doth not begin to ariſe paſſion and revenge in thy ſpirit towards him, now is the time for Mercy, it's not the fit time for Judgment, it's not a fit time to give Judgment, nor for thee to execute Judgment, but now is the time for Mercy.
And then there's the time for judgment, When thou art call'd to manifeſt hatred againſt ſin, when the publick good requires Anſw. 2 When we are to execute Judgment.it; when you cannot be merciful to one, but you muſt be cruel to another: As in many things wherein men would be merciful, the truth is, the Mercy they ſhew to ſome is cruelty to others, and when thou haſt the leaſt intereſt in a buſineſs, then there's the moſt like to be the time for Judgment. Well,
Keep Mercy and Judgment:
Keep it, not only do ſome acts of Mercy and Judgment, Text.but keep it.
Many men in ſome good moods (obſerve it) Oh how Obſ.pitiful are they! how merciful are they! but come to them at another time, and Oh! how ridged are they then! Oh! how ſowr are they! how bitter, how cruel! how harſh are they! We have found it ſo by experience, you can ſay, ſuch a man, Oh! what ſweet converſe had we together, and what a ſweet temper'd man he was, how loving, how meek, how gentle, how pitiful! But come to him now, how harſh, and how rugged in his expreſſions, and extream bitter, mightily turned as if he were not the man; keep Mercy, keep it. Doth God at any time melt thy heart, and make thee apprehenſive of thy need of mercy? doth thy heart begin to bleed towards thy Brethen? Oh! keep it, keep this temper; the Lord keep this in the thoughts and purpoſes of thy heart for ever, Oh take heed of change of heart. It ſhould be the care of Chriſtians, not only to do that that is good, but to keep their hearts in ſuch a conſtant frame. Oh that ſome of you would but call to mind the dales of old, Was there not a time that your hearts did melt towards your brethren, and had ſweet converſe and communion with them, what's become of thoſe ſpirits now? Oh! turn to that gracious, ſweet, temper again, and if ever God bring you to that temper again, keep it; Conſider what is it that hath changed my heart, what hath brought me to it; now if God doth Note.diſcover how thou haſt loſt that ſweetneſs of thy heart, Oh! labor to repent and turn to God, and reſolve, if ever God bring me to that temper again (as ſometimes through his mercy I have felt) I hope through his Grace that I ſhall keep my ſelf in that temper; Oh how happy were it with us if when God brings our hearts into a good temper if we had but hearts to keep them in that temper, keep Mercy. And keep Judgment too.
In ſome acts you ſhall find men very juſt, and take them in other acts and there they will be falſe enough. But now, It ſhould be our care, to be as it's ſaid of God in Jer. 50. 6, 7. God is ſaid there to be the habitation of Juſtice, ſo it ſhould be in the Courts of Juſtice, there ſhould be the habitation of Juſtice. Perhaps ſometimes, in ſome one Cauſe a man may have Juſtice in a Court: Courts of Juſtice.yea, but if it be not ſo in all Cauſes, at all times, there is not the keeping of Juſtice; Juſtice ſhould be alwaies at home: ſometimes you may come to a Court and not find Juſtice at home, but it's gone abroad, but it ſhould be alwaies the habitation of Judgment. And ſo it ſhould be in Families, and in particular Perſons; It may be at ſome times thou wert juſt in thy waies, yea, but then thou hadeſt not a temptation, the tempration came not Families.for unjuſt dealing: There are ſome men that by a temptation are brought to ſuch unjuſt dealing, that if a man ſhould have ſaid ſome divers yeers ago, that thou wouldeſt have done ſuch things, you would have been ready to think, Am I a dog, that I ſhould do ſuch things? but now, when a man is once engaged in any unjuſt way, then he muſt go on: and therefore keep Judgment. It follows; Keep Judgment, and wait on thy God continually.
That's thus, Do not ſatisfie your ſelves in duties of Mercy TextExpoſ.and Judgment only, but worſhip God; For by waiting on God is meant the exerciſe of ſpiritual Graces, wherein the Worſhip of God conſiſts, wherein we come to make God to be our God: As it is not enough for men to think they worſhip God, and yet make no conſcience of the Second Table; ſo neither is it enough for men to make conſcience of the Second Table, and not to worſhip God. It may be there is ſom of you that are very juſt, yea, but what worſhip of God is there in your Families, and in your own hearts? Do your ſouls worſhip God, and ſanctifie the Name of God in all your waies? Therefore this is added, Turn to the Lord thy God, and keep Mercy and Judgment, and wait on thy God continually. Wait on God.
The baſes, or foundation of waiting, is Faith, Beleeve How we ar to wait on God. 1.there is good in God, help, ſupply here, and that in God alone; however things ſeem to be contrary, let things go how they will, I beleeve there is help in God alone, and not in thoſe former baſe waies that I have taken before, that my corrupt heart hath led me into, here's help, and not in the other way.
Secondly, Waiting on God, is, To attend God in the uſe of what means God hath appointed for the attaining 2.of ſuch a thing that I expect from him.
Thirdly, A looking out for Mercy; I beleeve here is 3.Mercy and no where elſe, I attend on God for it in the uſe of theſe means, and I look out for mercy.
Fourthly, I quietly ſubmit in the mean time, though 4God ſtaies long; that's to wait, ſo as not to be diſcontent, not to have my heart ſink, though God ſtaies long.
Fifthly, I keep in the way of ſeeking of God all the 5.while: That ſoul that doth this, may be ſaid to wait on God.
A turning heart to God is a heart that is a waiting Obſ.heart, the heart that turns truly to God is taken off from all Creature contentments, ſo as to reſt in them, and looks up to God for all help, and for all ſupply. And this waiting is of very great uſe to thoſe that are turning to God, Conſider of it, Is any of you about the work of turning to God? hath God begun to make a turn to any of your hearts? Know, that when you are Uſe for new Convertsturning to God, you are very like to meet with a great many things that may diſcourage you, many ſuggeſtions of the Devil and your own hearts; Why ſhould not I go back again? what good have I gotten by reading, and praying? I get nothing by it, and all will come to nothing at laſt, Temptations are like to come thick and three-fold upon the heart of a ſinner turning to God: I am confident I am ſpeaking in this to the hearts of all that knows what it is to turn unto God, there was a time that thou wert departing from God, and then thou wenteſt on quietly, but ever ſince the time that God hath begun to turn thy heart, Oh! the thick, and three fold temptations of the Devil that come to thee! Now this is a very ſeaſonable exhortation, turn to God and wait upon him, be not diſcouraged not withſtanding all difficulties, fears, temptations, and diſcouragements, from Men, and Devils, and thine own heart, yet wait upon God and keep in his way.
Oh! it had been happy that this exhortation had been ſet home upon the ſpirits of many that the Lord was Applie. to ſome backfliders.beginning to give a turn to their hearts, not long ſince the Lord was beginning to turn thy heart to himſelf, and thou metteſt with ſome things that diſcouraged thee which hath turned thee quite off again, Oh! had but this exhortation come ſeaſonably then, Turn to the Lord, and wait upon him, Oh! it had been happy for thee. The Lord make it ſeaſonable now to thee, Oh! remember this text, Turn to God, and wait upon him.
Wait.] Oh! there's reaſon that thou ſhouldeſt wait upon God, Oh! thou ſaieſt if I had comfort, and if I were ſure I ſhould be ſaved at laſt, though I have diſcouragements from men, yet, if I had but comfort from God, then I could be content; yea, but wait, wait for comfort, wait for peace, wait for aſſurance, God is a great God, and is worthy to be waited on:Why we ſhould wait. 1
Men that are above others will take ſtate upon them, and they will be waited on; God is great, and therefore wait upon him.
And we are vile creatures and unworthy, and therfore 2. Simile.let us wait. Beggers if they ſhould rap and rap, and you come and ſee it to be a begger, your heart riſes upon him, if he beg he muſt wait if you be buſie. We are Beggers, and therefore it is fit for us to wait.
And Thirdly, God hath waited on us a long time, 3.how long did God wait upon thee, it may be thou wert twenty yeers old before thou dideſt begin to turn to God, perhaps thou wert thirty or fortie yeers old and God was waiting upon thee to be gracious all that time, God was waiting for opportunity to do thee good, and therefore wait thou upon God.
And Fourthly, What we wait for, it is worth our 4.waiting. If a man did beleeve there were nothing but ſcraps to be had at laſt, then he would not wait ſo long; but if he did hope there was ſome great thing to be gotten, then he would wait: Beggers if they come to ſome Simile.mean houſe, they knock at the door and ſtay a little, and if they give them nothing, away they will go; but if they come to great Houſes, or Coaches, they will wait though it be long, and run a great way after them. So, that which we wait for, it is worth thouſands of worlds, What we wait for.we wait for the pardon of Sin, and wait for the aſſurance of Gods Love, we wait for the ſhedding abroad of the holy Ghoſt in our hearts, we wait for rich Treaſure, and know that there is enough to be had in God; your waiting will pay for all.
Know alſo, 'Tis a great part of Gods Worſhip to wait 5.upon him, 'tis not the Worſhip of God, only to Pray, and hear the Word, and receive Sacraments; but when you are waiting, you are worſhiping of God.
Further, God is all this while preparing mercy for 6.you. Suppoſe you come to have a Scrivener write ſomthing for you, Well, the thing is not yet done, yea, but Simile.he is writing as faſt as he can: know, O thou ſoul who art turning to God, all the while thou art waiting, God is working, God is ſetting all his Attributes on work for thy good, while thou art waiting, and therefore wait on thy God.
And know, God is infinitly wiſe, and he knows when 'tis beſt for us to have the mercy, he knows the times and 7.ſeaſons, wait upon God, for the Lord is a God of Judgment. Alas! we are haſty, we cannot judg when the time is fitteſt, but God is a God of Judgment, and therefore wait upon him: ſhould we have a mercy juſt when we would, our mercy would undo us, and therefore let us wait.
Oh my Brethren, we have as much encouragement here in this Land to wait upon God as ever any people had; we would fain have had the Wars ended, and we England.began to murmur and repine becauſe it was not done, Oh! but we will not wait, therefore we will not turn; and thoſe that turn to God leaſt, will wait leaſt upon him; and thoſe that turn to God moſt, will wait moſt upon him; Do not you ſee that God hath wrought abundance of good for us by deferring what we would Note.have? had we had no oppoſition at the beginning of the Parliament, and ſuppoſe the King and Parliament had agreed, and ſaid, You ſhall have your deſires, What would we have deſir'd, we would have deſir'd ſome few things, as taking away Ship-mony, Tonnage, and Poundage, Monopolies, &c. and to have a Triennial Parliament, and the like. Now what abundance hath God wrought by deferring what we would have had? Oh it is good for people to wait upon God, Oh let us look back to our murmurings and repinings all this while. It's true, we have ſuffered ſomething, yea, but hath not God wrought good out of our ſufferings? and ſuppoſe there ſhould be fears of new ſtorms ariſing. Oh let us not ſay we will wait no longer; Oh I take heed of fooliſh reſolutions of your own: God is wiſeſt, leave God to do his own work, keep the way of God and go on in your duty, and then let God work his own ends, either by War, or Peace, any way as he pleaſes, wait upon God; and mark, Wait upon God Continually.
Wait] It's fit for us to wait. Yea, but we have waited Expoſ.a long time. Well, but yet know that you are at the right door: Suppoſe a man be knocking at a door, and he hath knockt a great while and no body comes, he begins to think it's not the the right door, but ſome body Simile.tells him that it is the right door, and then he ſtaies: ſo we may aſſure our heares thus much, we are at the right door certainly, and let us not think to go away, and we ſhall find ſomebody within, God wil appear at length, What, ſhal we loſe all for want of waiting a little while longer? Thus it is with many wretched Apoſtats, that The folly of Apoſtats.have taken a great deal of pains in ſeeking after God a great while, and for want of waiting a little longer they have loſt all: Oh! let there be this reſolution in your hearts, If I die and periſh, yet I'le die and periſh waiting upon God. Certainly that ſoul that hath this reſolution will never come to diſpair, yea, there's no ſuch way for the haſtening of Mercy, as for a ſoul to lie flat at the feet of God, let God do what he will with me, if I periſh, I'le periſh waiting upon him, though he kills me, I'le truſt in him, and ſtay upon him: You have waited, how long I pray? Oh! you have been waiting and ſeeking of God it may be this half year, or twelve months, What's that I pray? O thou wretched ſoul! thou haſt deſerved eternal flames, and wilt thou grudg at God for waiting a few years? If God would keep thee waiting *As he hath done diversall thy daies, and at the laſt manifeſt Himſelf unto thee, thou hadſt cauſe to bleſs God for ever, and therfore do not grudge though thou haſt been waiting a while, and it may be though Thy time is come, yet Gods time is not come, the time that you call long, God doth not call it ſo; One day with God is as a thouſand years, it's no time with God, and therefore do not complain of the length of thy time.
And your betters have waited longer; Reade but the 88. Pſalm, and there you will find your better waited all 8.his time; The Lord was pleaſed to work Grace upon him when he was yong, his heart was turned to God then; and you may find in the text, that from his youth up the terrors of God was upon him. Wait upon God continually.
And you cannot better your ſelf: Whither wilt thou go, poor ſoul? Now you are ſeeking God, you have not 9what you would have, Whither will you go? Can you mend your ſelf any way? if you cannot, then wait upon God continually.
It may be before God began to turn thy heart, thou thoughtſt Mercy was eaſie to be obtain'd, thou thought'ſt 10.then it was nothing to beleeve, thou wondreſt that people ſpake ſo much of the hardneſs of beleeving, thou thought'ſt it eaſie; Wel, the Lord is now working upon thy heart, and the Lord would humble thee for thoſe ſlight thoughts thou hadſt of Faith, the Lord will have thee to know, That beleeving in his Grace it requires a mighty work of God, even the ſame power that raiſed Jeſus Chriſt from the dead. Be humbled for thy ſlight thoughts about the work of Faith, and know, that this (it may be) is the thing that God intends in keeping thee ſo low ſo Notelong, That thou maieſt come to ſee that Faith requires the mighty Power of God to work it, that ſo thou maieſt give glory to God when ever thy heart ſhall be raiſed by the work of Faith to beleeve in him, and to be enabled to triumph in him, and ſay, Lo, this is our God, we have waited on him, and this is the God of my ſalvation: And therefore you that are turning to God, wait upon him continually.
But beſides, The Uſe of Exhortation, he hath a Uſe 2.of Reprehenſion, and that's in the 7. and 8. Verſes. Notwith ſtanding all this, as if the Prophet ſhould ſay, Oh! your hearts are ſet upon your Covetouſneſs, upon the pelf of this world, theſe vanities that are here below. You are not (ſaith he) as your Father Jacob; I exhort you thus to turn unto the Lord, and to keep Merey and Judgment, but it's otherwiſe with you.