One hundred select sermons upon several texts fifty upon the Old Testament, and fifty on the new / by ... Tho. Horton ...

SERMON XVI.

JOH. 13.7.

What I do, thou knowest not now; but thou shalt know hereafter.

The Conversation of Christ in the World, whiles he was here below in the days of his Flesh; as it was with a great deal of awfulness, so it was also with a great deal of meekness: and as it was full of Majesty and Authority, and holy Conviction; so it was likewise full of Humility, and Condescension: And sometimes again, also of Intricacy, and Admiration, being carried in such a way as, at least, in some particulars, was not presently so well understood by the persons he con∣verst withal.

An instance whereof we have here in this present story before us; of his washing of his Dis∣ciples feet, with the ceremonies and circumstances of it; which seem'd at the first appearance, to have some strangeness and uncouthness in it: And therefore, by Simon Peter, is at the first declin'd, and rejected with a modest expostulation: Lord, doest thou wash my feet? as who should say; Thou should'st not do so; in the verse immediately preceding. Now this Verse which I have now read unto you, is Christ's reply, by way of satisfaction: Jesus answered, &c.

IN the Text it self there are two General Parts considerable: First; the simple Proposition. Secondly; the additional Qualification. The Proposition is in these words; What I do, thou knowest not now. The Qualification of the Pro∣position is in these; But thou shalt, &c.

We begin with the First; viz. The simple Pro∣position. What I do, thou knowest not now. This is occasionally spoken concerning Peter's igno∣rance of one action of Christ's in particular; to wit, the washing of his Disciples feet; but it is appliable, and may be referr'd to the whole Pro∣vidence of God in general, and his transaction of things in the World. In which sense, we will now at this time consider it, and look upon it; and so observe from it thus much. That even the Ser∣vants of God themselves, are sometimes very much to seek in the actings and dealings of God. Christ's Disciples do not always now presently understand Christ's actions. When we say, they do not know, or understand them; the meaning is not this; That they do not simply discern or apprehend the things themselvs in the transaction of them; for that they do: Peter knew that Christ went about to wash his feet, and of the other Disciples. But they do not discern or ap∣prehend the drist or meaning of them, no more than Peter here did. This is that which they do not do, nor vet are able for some time to do it. Acts 1.7. It is not for you to know the times and seasons, which the Father hath put in his own power, says Christ there to his Disciples: when they ask'd him whether or no, at that time, he would restore again the Kingdom to Israel. God had reserv'd it to himself, and it did not belong to them. Therefore Job expostulates, in Job 24.1. Why, seeing times are not hidden from the Al∣mighty, do they not know him, not see his days? For so the words should be rendred, according to the Original Text, though our Translation carries it otherwise, by referring; Not, to them that know him: therein, as I conceive (under favour) a lit∣tle obscuring the sense, and falling short of the meaning of it.

There are two Particulars especially, in which those who are the Servants of God are notwith∣standing very much ignorant of the providential ways of God: The one is, as to the scope of them: And the other is, as to the issue of them. They know not what he does; that is, what end he has in doing them. And again, they know not what he does; that is, what effect will come of them. They know not his actions, either in the intent, or extent of them.

First; Not as to the intent: Not the scope or drift of his actions. What end he does propound to himself in the doing of them. This they do not presently understand. Indeed, they know the general end, as they do also the general effect, and are sufficiently perswaded of it; which is, his own Honour and Glory, and the greatest good and welfare of his people. This they know to be mainly in his eye, and which he will, at last, most certainly effect, and bring to pass. But for the particulars, here they are to seek. The Lord has many gracious ends and aims which he does intend, and propound to himself, which we are not presently acquainted withal; nor are yet able to guess at them. As Joseph, when his Brethren sold him into Egypt; who would ever have thought that God had intended good to him, by that dis∣pensation; which in it self, in its own nature,

was so contrary thereto? But yet ye see how he tells them, that God intended good to him by it. Gen. 50.20. As for you, ye thought evil against me; but God meant it unto good, to bring to pass, as it is this day; and to save much people alive. The Lord intended good in that evil.

Secondly; As to the extent, and effect. They know not this neither; they know not what such things will come to in the issue and event of them: this is also unknown to them. We see the sur∣face of things, but we do not dive into the bot∣tom and foundation of them. We see things sometimes in their beginnings, but we do not see what they will be in the close, and latter end, and conclusion of them.

There's a various account which may be given of this truth and observation to us: as First, from the intricacy, and difficulty, and perplexity of the things themselves. God's ways themselves many times are very dark, and obscure, and my∣sterious. As there is a mystery in the truths of Christ; (the mystery of the Faith, and the my∣stery of Godliness, as it is sometimes call'd in Scripture,) so there is a mystery in the actions of Christ likewise. His Providence, it has secrets in it. His way is in the Sea, and his path in the great waters; and his footsteps are not known, Ps. 78.19. Oh the depth of the riches both of the Wisdom and Knowledg of God! how unsearchable are his judgments, and his ways past finding out! for who hath known the mind of the Lord? says the Apostle, Rom. 11.33. And the Prophet Isaiah, in Isa. 55.8, 9. My thoughts are not your thoughts, neither are your ways, my ways, saith the Lord: For as the Heavens are higher than the earth, so are my ways higher than your ways, and my thoughts than your thoughts. There's an invo∣lution of one thing in another, so that they do not presently appear what they are. As in the Prophet Ezekiel, there were the wheels within the wheels. He does great things, and unsearch∣able; marvellous things, without number, Job 5.9.

Secondly; As there's an intricacy in the things, so there's likewise a difficulty upon our under∣standings; yea, even the best that are, they are but short-sighted in this particular. And that ac∣cording to a twofold principle. First, the dimness of natural reason: and Secondly, the imperfection of supernatural illumination. Reason, that's blind. And Grace, that's but weak, and imperfectly wrought in us.

First; There's a dimness upon reason, even in those who have the greatest measure and propor∣tion of it; from whence they are unable to reach the deep things of God, either as to matter of Doctrine, or Practice. Worldly wisdom, it counts the ways of God to be foolishness, and such things as are inconsistent to themselves.

And Secondly; As for Grace, and the light of the Spirit of God himself; it is but in such a measure and degree communicated to us; from whence it might do this in us. Therefore even holy persons, (such as Peter in the Text here was) have been sometimes short in this particu∣lar, and still are: From a deficiency in their own understandings.

Thirdly; This proceeds from special and Di∣vine Dispensation; God does of purpose order it, that even his own Servants shall sometimes not be able to apprehend his own ways, nor know what he does in the World: And that for divers reasons also.

As First; Because, it may be, they are not as yet capable of them, nor sit to receive them. Thus we know, how in other places, our Blessed Savi∣our forbore to discover some things to his Disci∣ples, because as yet they were not able to bear them: as himself tells them, Joh. 16.12. I have yet many things to say unto you, but ye cannot bear them now. It is a great part of wisdom in a Teacher, to impart and communicate his notions answerably to the capacity of the Learner. And so it is also with Christ in his dispensations. As Paul to the Corinthians; I could not speak unto you, as unto spiritual; but as unto carnal, even as to Babes in Christ. I have fed you with milk, and not with meat; for hitherto ye were not able to bear it, neither yet now are ye able. And so, to the Hebrews, Heb. 5.12. Of whom we have many things to say, and hard to be uttered, seeing ye are dull of hearing. God's people, whiles they are here in this world, have neither heads nor hearts fit for some kind of discoveries: not heads sit to apprehend them, nor hearts fit to digest them. If they be evil, they would be apt too much to be dejected; if they be good, they would be apt too much to be exalted, and lifted up. They would be ready to bear neither, so as they should do. And therefore does God think it fitting, in wisdom, to keep them ignorant of them, that so, as yet, they might not know them, or be acquainted with them. That's one reason of this concealment, because, as yet, they are not capable of them.

Secondly; God will not have his people pre∣sently to know what he does, that so hereby he may take occasion for the better exercise and im∣provement of their Faith, and dependance upon himself. The more at any time we see, the less we do commonly believe. Faith, it is most vigo∣rous and conspicuous in cases of obscurity, and dis∣appearance. Now blessed are they that have not seen, and yet have believed; as our Saviour speaks, Joh. 20.19. It is no great thanks to trust God, when we see all clear before us: But in difficul∣ties, there's the trial. As Abraham; Even against hope, to believe in hope. And as Job; Though he slay me, yet will I trust in him. And as Paul; We despaired even of life, and yet trusted in the Living God, which raises from the dead. And as Habakkuk; Although the Figtree blossom not, nor fruit be in the Vine, &c. yet will I rejoyce in the Lord, I will joy in the God of my Salva∣tion.

This is enough for Christians to know, that they have to deal with a Gracious and All∣sufficient God; to whem they may, with a great deal of safety and considence, commit themselves, in the greatest outward uncertainties: And so

long as they can do so, they need not be any further troubled in their own thoughts, as con∣cerning future events. Yea, God himself delights that it should be at this pass with them, as where∣by himself is so much the more honoured and ad∣vanced by them. Abraham, whiles he was strong in Faith, he is said to give Glory to God; and so indeed he did. Rom. 4.20. Because he stag∣ger'd not at the promise of God through unbelief: He that believeth not, he makes God a liar; which, amongst men, is counted one of the high∣est pieces of dishonour. But he that believeth, he sets to his seal that God is true: for which cause, God is pleased so much in the improve∣ment of Faith. He comes to see of what credit and esteem he is with us, where there is a failing of outward helps.

Thirdly; The Servants of God do not always know what he does, nor he will not have them to do so, for the preferring of his own liberty and soveraignty amongst them; that they may not, by this means, teach him, and follow him, and set limits unto him. His ways (as we said) are unsearchable, and he delights to have them be so, for his own greater glory, and renown. It is fit for creatures to be in the condition of crea∣tures, and to keep within their own line. Secret things belong to God; and revealed to us, and to our children: as Moses tells the Israelites, in Deut. 29.29.

Lastly; Sometimes in a way of Discipline, to correct some miscarriage in them, or to prevent it for time to come: whether pride, or security, or carnal confidence, or whatever it be. The Lord was afraid of Paul, lest he should be too much exalted in himself, through the abundance of the revelations: and therfore when he had discover∣ed great matters to him, and made him hear un∣speakable words, which it was not possible, or law∣ful for a man to utter; he sent him a tho••n in the flesh, the messenger of Satan to buffet him, lest he should be exalted above measure; as himself gives an account of it, 2 Cor. 12.7. So ill is God plea∣sed with such distempers as these in his people, as that either he keeps such discoveries wholly from them, or else does very much allay, and qualify them to them: but usually the former, and that whereof we now speak. Those who are light-headed, they do best to be kept in the dark. And so, as to these spiritual dispensations; when men shall abuse that knowledg which God be∣stows upon them, to arrogancy, and wantonness, and conceitedness, and despising of others; God does, in such cases as these are, restrain them from knowing more; and perhaps sometimes of such things, which otherwise it would concern them to know. He leaves them, in these cases, to them∣selves, and to the vanity of their own imaginati∣ons; that so they may, by experience, see what it is to abuse his loving kindness, and to turn his Grace into wantonness.

Sometimes God, in judgment, surprises men, and brings upon them evils unawares; because they would not know the time of their own visita∣tion, when they might have known it; nor sea∣sonably see when his band was lifted up against them; as the Prophet speaks. Thus we see the manifold account of this Point and Observation before us: That even the servants of God, do not presently see what he does.

The consideration of this Point, is thus far use∣ful to us; as, from hence, to satisfy and inform us in this particular: That we may not think either of our selves, or others, more highly than we ought to think; as the Apostle advises. We see what little ground any have too peremptorily to take upon them the fore-telling of future events, or to conclude of things afore-hand; which is the prerogative of God alone, and of such as are more immediately inspired by him. We must be wary and cautious in such matters as these are, and keep within our own compass. Remem∣ber still that of our Saviour; which I mention'd before. It is not for you to know the times, &c.

Indeed there is a knowledg of the times; which is both possible, and commendable for us: as it is recorded of the children of Issachar, 1 Chron. 12.32. That they had understanding of the times, to know what Israel ought to do. That it concerns every Christian to know in his place, and capa∣city; so to understand the genius and frame of the times in which he lives, as to order his life accordingly; and so to be able to foresee the in∣clinations of them, as whereby to steer his Chri∣stian course: but as for absolute determining of them, or of what will be done in them; this is a thing which is to be left alone to God himself, and is a matter of delay and expectation: What I do, thou knowest not now. That's the First General, viz. The Simple Proposition; wherein our Sa∣viour denies, in Peter, a perfect knowledg of what he did.

The Second is, the Additional Qualification of the foregoing Proposition: But thou shalt know hereafter. This is that which is here signified by Christ to Peter, upon this particular occasion. And it holds good as well as the former, in re∣gard of God's general Providence. That though his Servants do not presently apprehend or un∣derstand what is done by him; yet, in time, they shall. In this passage there are two distinct Bran∣ches. First, the discovery it self; Thou shalt know it. And Secondly; the time of this discovery: It is future: Thou shalt know it hereafter.

First; Here's the discovery it self; Thou shalt know it. Though God's actions are for a while in the dark, and are not presently made known; yet there will a time come for the clearing and evidencing of them; and they shall be seen what they are, and laid open. This is an high piece of Grace and condescension in him: For as God is absolute in his actions themselves, and may do what he pleases: so he is absolute also, as to the approving of his actions, and may choose whe∣ther or no he will discover them. He need give no account of his matters, as Elihu speaks, in Job 33.13. He needs not, but yet he does for all that. At least, he will do at one time or other; so that his people may know them.

This will he do to sundry purposes, and accord∣ing to several explications, in which we may take it.

First; He will discover them in the justice, and equity, and uprightness of them. What I do, thou shalt know hereafter; that is, Thou shalt know that I have been just and righteous in do∣ing of it; That the Judge of all the World has done no more than that which is equal. Bold and presumptuous persons are apt now and then to challenge God in this particular, and to bring him to their tribunal for that which he does; whether in regard of themselves, or others: to think that God's dispensations are very unjust, and unequal. The Prophet Jeremiah himself (though otherwise a good man) was once upon that Point: in Jer. 12.1. Righteous art thou, O Lord, when I plead with thee; yet let me talk with thee of thy judgments; or, let me reason the case with thee, (as the words will bear it.) Where∣fore doth the way of the wicked prosper? where∣fore are they happy, that deal very treacherously? Habakkuk, he was upon the like expostulations; in Hab. 2.13. Thou art of purer eyes than to be∣hold iniquity: wherefore lookest thou upon them that deal treacherously, and holdest thy tongue when the wicked devoureth the man that is more righteous than he. And so 'tis with many others besides, who are ready to quarrel at God's Provi∣dence, and to think he deals unequally with them. But he will one day shew the contrary; he will manifest that there was very great cause for what he did; that he was just in all his ways, and righteous in all his works. In Ezek. 18.29. The House of Israel said; The way of the Lord is not equal: But, what says God to them again? Oh House of Israel; Are not my ways equal? are not your ways unequal? There's none which are apt sooner to complain of God, than those who are obnoxious to him; nor there's none which are so ready to think that he deals worse with them, than those that deal worst with him. Those which are most innocent, they are commonly most patient, and content under God's dispensations: It is the persons which make boldest with him, that do usually reflect most upon him. But for those, and all others, he will one day abundantly convince them, and discover the justice of his actions.

Secondly; He will discover the truth of them; he will manifest himself in his faithfulness. That as he has done that which was equal; so he has done that which he always said he would do. He has kept his word and promise with them in all which he has done. This is another thing, which even the people of God themselves do not pre∣sently discern neither: they do not know what he does, as to his truth; but are apt to doubt of it, and to call it in question, and to think he deals falsely with them. As David. in Psal. 77.8. Is his mercy clean gone for ever? Doth his promise fail for evermore? He ask'd it, as in a manner suspecting it, and fearing it was so; That God fail'd in his promises: so are we our selves ready to think now and then. Because God does not perform his promises in our way, or at our time; therefore that he will not perform them at all, but fall short of them: but God will clear himself likewise here, and clear himself to us. As Joshua sometimes told the Israelits concerning them∣selves: Ye know in all your hearts, and in all your souls, that not one thing hath fail'd of all the good things which the Lord your God spake concerning you; all are come to pass unto you, and not one thing hath fail'd thereof. It was so, and they also at last knew it to be so, in Josh. 23.14.

Thirdly; God will also make known the effi∣cacy of that which he does: He will manifest himself in his power. That what he has done, or not done, it did not proceed from any piece of weakness, or impotency in him: For that is like∣wise a rock which many are ready to split upon; and a block which they stumble at. When God does any thing cross their expectations, they then call in question his power, and think he did as much as he could, or was able to do for them. As the Israelites sometimes reason'd about them∣selves: Psal. 78.19. Can God furnish a Table in the Wilderness? Can he give bread also? and can he provide flesh for his people? because he did not do it so soon as they expected. And as Mo∣ses sometimes makes the supposition, in regard of the Egyptians towards the Israelites. Because the Lord was not able to bring this people into the Land which he sware unto them; therefore hath he slain them in the Wilderness. This is that which corrupt nature is ready sometimes to suggest; even a doubting of God's Power and Omnipotency. But he will at last make it good; he will be manifest in the greatness of his power; and shew that it was not for want of strength on his part, no more than of faithfulness, that such things have been done in the World, as sometimes have been done indeed in it.

Fourthly; He will shew also his Constancy, and justify himself in his Unchangeableness, and Im∣mutability; That he is in one mind, and none can turn him: and that what his soul desireth, that he doth; as Job has it, in Job 23.13. That in him is no variableness, nor shadow of turning; as St. James has it, in Jam. 1.17. That however men may alter, and times may alter, and the world may alter in the course of it; yet that he himself does not alter, but is one and the same; and whatsoever he does, it is regular, and con∣sistent with it self.

Fifthly; The wisdom of his Proceedings: He will also justify, and clear that, and cause his peo∣ple to know it, and to yield and submit unto it. Such is the desperate wretchedness and pride which is sometimes in mens hearts, as that they are ready even to tax this: and if not in plain and open speeches, yet in the secret workings of their spirit, to prefer their own wisdom and coun∣sel before the wisdom of God: They think they could order things better than he himself orders them, and will teach him to govern the world: But he will in time teach them better, and shew them secrets of his wisdom; as Zophar speaks, in Job 12.6. That as the weakness of God is

stronger than men; so the foolishness of God, is wiser than men, 2 Cor. 1.25. That nothing could be better disposed, nor contrived, than he has contrived it, and make them subscribe to his wis∣dom. This is such (as I said before) as God is not bound to. He might (if he pleased) let us go away with our own imaginations, and please our selves in our own wisdom, and suffer us to de∣spise his. But yet he will not do so, but rather the contrary.

Every work of God is beautiful, and we shall in time see it to be so, and be ready to acknow∣ledg it; especially when we set things together, and compare them one with another; when we consider them in their latitude and extent. As there was a comeliness in all the works of Crea∣tion, which God looked upon, and saw them to be good: So there is also in the works of Provi∣dence, which we shall see to be so likewise, and be forced to bear witness to by our own appro∣bations. We shall see, that notwithstanding all our conceits and apprehensions otherwise, things could never have been transacted, or brought to pass, as indeed they have been.

Lastly; God will clear himself also, as to the kindness and friendliness of his proceedings: we shall know what he does in this respect, amongst the rest. This is a thing which the Servants of God are sometimes, according as it is with them, very apt to suspect; they cannot so easily per∣swade themselves, that such and such actions of God's towards them, are the dispensations of love; especially which carry any tincture of se∣verity with them. When the Angel appeared to Gideon, and encouraged him with this Salutation: The Lord is with thee, thou mighty man of Va∣lour. Why, (says he) if the Lord be with us, why then is all this befallen us? and where are all his miracles? &c. Judg. 6.13. Gideon could not think it to be likely for God to be with them, whiles things went contrarily with them, and they were under trouble and affliction. But yet it was so for all that; and he at last understood it so to be. And so shall all the rest of God's Servants, in whatever happens unto them. All the paths of the Lord are mercy and truth to them that keep his Covenant, &c. They are so; and they themselves are so perswaded of them, when they consider better upon them. We know (says the Apostle) that all things work together for good to them that love God, &c. They do so, and we know them to do so, by our own expe∣rience. As God intends good in them, when he contrives them; so they do likewise work to good in the issue and event of them, and that by vertue of God's gracious Ordination. David's trou∣bles and persecutions; Job's losses of his children, and estate; Paul's thorn in the flesh, and messen∣gers of Satan to buffet him; they had all an happy end and conclusion with them.

Go through all the Servants of God, which have ever been in the world, from the beginning of it till this moment, and let them but speak their knowledg in this particular; and they will be ready to maintain and consirm it, sooner or later, That so indeed it is: That all God's dealings with them they have been the actings of mercy and loving kindness; and such as they are abundantly satisfied and pleased with them. Thus, in all these particu∣lars, do they know what God does to them.

When it is said here to Peter; Thou shalt know it: It holds good according to a double way of discovery. First, by way of illumination. And Secondly, by way of experience: Rationally and Practically both.

First; By way of illumination; in a further clearing of their understanding. God's people, as they do daily improve in the knowledg of other truths besides; so, amongst the rest, of the truths of Providence, and the things which God does in the World: they have still further insight into these.

Secondly, and more especially, by way of ex∣perience. They know them so. God does every day more and more approve himself to the sense and feeling of his people, especially, as they have any thing more patience to wait upon him. Pa∣tience, it breeds experience; and experience hope, and hope makes not ashamed, &c. But so much may be spoken of the First Branch in this Second General, viz. The discovery it self; Thou shalt know, &c.

The Second is, the time of discovery: And that's exprest in the future: Hereafter. [〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.] This admits of a double reference; either first, to this life present, whiles they abide here in the world: or else to the future state, in the world to come.

First; For this life present: Sometimes here∣after in this: The Lord is pleased now and then so far to gratify and pleasure some of his Servants, as to give them very satisfactory apprehensions of his dealings with them here in this world; and they live so long, as to be abundantly con∣vinced of that which he does, as to the equity and goodness of it; and are forced to declare it. Especially, at such times more particularly, when they are departing, and leaving the world. There are many Christians who, when they have come to dye, have taken their farewel of the world with a justification of God's proceedings, both general, and also particular, with the Church, and with their own persons. And there's a very great force and efficacy in such testimonies as these are. The speeches of dying men have always been most remarkable; as carrying some kind of di∣vinity, and propheticalness as it were with them. And God delights very often to use them, and to improve them to such a purpose; for the better strengthning and confirmation of the Faith of other persons whom they leave behind them.

Secondly; For the life to come: Hereafter then. God does not think fitting to make known and discover all to his people here; he reserves very much, and the greatest part also, for Heaven, which is a better place. There's a day of reve∣lation a coming, when as God will know more what we have done; so we shall know more what is done by himself, and have a clearer dis∣covery of it. In his light we shall see light. Then

God will please to manifest, and ••ay open all un∣to us: He will explain those riddles, and untye those knots, and facilitate those difficulties to us, both in matter of Doctrine, and Dispensation; which, for the present, are ready to stumble us, and amaze us, and put us to our plunges, so as we know not what to make of them. And we have very great cause to stay, and to expect upon him till then.

The summ and brief of all, by way of Use and Application, c••mes to this: That therefore we would rest satisfied and contented with that which God does, whatever it be; and not too suddenly pass our verdict and censure upon it: but in patience possess our souls. Oh! have good thoughts of God, and be well perswaded of him in the crossed and most contrary dispensations: for we shall never repent in so doing, but be abun¦dantly recompensed for it, and have it again re∣turned into our bosoms: He will then have good thoughts of us, and dispose of things according¦ly to us. Beloved, there is a time will come, when as God will stop the mouths of his enemies, by the clearness and evidence of his transactions; so he will also satisfy the expectations of his peo∣ple; yea, surpass them, and go beyond them. As iniquity shall stop her mouth, and have nothing to say against God; so piety shall open her mouth, and have very much to say for him, in the vindi∣cating, and justifying of him.

Yea, the Lord will then justify himself in all his proceedings whatsoever. He will shew them, that whatever was done, it was best to be done, and that it could not well indeed have been otherwise; if we had rightly consider'd of it. God will manifest a sweet harmony, and concord, and amiable agreement in all the things which are effected by him; and such as we our selves shall very readily subscribe unto.

Therefore be patient, and stablish your hearts, as St. James speaks: Be not rash with thy mouth, nor yet let thy heart be ready to utter any thing against God: For God is in Heaven and thou upon Earth; therefore let thy word, be few, Eccl. 5.2. We know what was the praise of Job; and he is recorded in Scripture for it: That though he had many evils upon him, and trials one after another; that yet, in all this he sinned not, nor charged God foolishly, or attri∣buted folly to God, Job. 1.22: No more let any of us do so neither, upon any occasion whatso¦ever; though never so difficult or perplexing.

It was the great weakness of Sion, that when she had not every thing according to her desire; she complained that God had forsaken her. Isa. 49.14. Sion said, the Lord has forsaken me, and my God has forgotten me. Oh! but he had not, for all that Can a woman forget her sucking child? &c. The like may be said to any of God's people in the like condition. That they may not be dis∣couraged in them, nor dejected, nor cast down in themselves; for there will be a gracious upshot and conclusion of all at the last: Surely there is an end, or reward; and thine expectation shall not be out off; as Solomon speaks, Pro. 23.18. And verily, there is a reward for the righteous; ve∣rily, there is a God that judges in the earth, Psal. 38.11.

And for our encouragement, let us take in this; That the readset and willinger we are to be well perswaded of any thing God does, the sooner shall we find the truth of it in our own experience. When we give God the honour of his Providence, he will give us the comfort of it, and make good all that to us in the event; which we before, by a Spirit of Faith, did expect from him. There's nothing lost by self-resignation, and submission to God, in any thing, whether inward or outward, together with the appurtenances of them. Nay, we cannot engage God more, than by seriousness in this particular.

And if we are not satisfied with that which God does for us here, and this small pittance of time here in the world; which indeed is but ve∣ry narrow, and short; yet let us think of the ad∣vantages which he has for us in eternity, and in the extent of our being. He has there and then scope enough for the gratifying of us. Hereaf∣ter, if we take it in this sense, (〈◊〉〈◊〉 I shewed be∣fore, it might be taken;) it has enough in it to make us amends, and to compensate all our ex∣pectations. God will justify himself at the length, that we may be sure of: and it is enough for us, that he will so; though he should not do it so soon as we might desire, or look for it from him, and expect it at his hands.

This Text which we are now upon; it serves so prevent a double distemper in us: both our Curiosity, and our Impatience: Our Curiosity in the First Part: What I do, thou knowest not now; no, nor art not able to know it; therefore do not too curiously and affectedly pry into it, as being a thing above thy reach. It is a wise and safe ignorance, to know no more than God will have us to know. Our Impatience in the Second Part: But thou shalt know it hereafter. Therefore be not too forward, nor hasty, nor eager for the present; be content to stay God's leasure, and time, for the discovery of it, which is always the best. I will hut up all with the words of the wise man, Solo∣mon, Prov. 3.5, 6. Trust in the Lord with all shine heart, and lean not to thine own under∣standing. In all thy ways acknowledg him, and he shall direct thy paths.