No Cross, No Crown. William Penn
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thy wants; thou canst not think how near he is to help those that wait upon him: O try and have faith. Yet again, he bids us, "Wait upon the Lord, and keep his way." (Psalm xxxvii. 34.) Behold the reason why so few profit! they are out of his way; and such can never wait rightly upon him. Great reason had David for what he said, who had with so much comfort and advantage met the Lord in his blessed way.
XI. The prophet Isaiah tells us, that though the chastisements of the Lord were sore upon the people for their backslidings, yet in the way of his judgments, in the way of his rebukes and displeasure, they waited for him, and the desire of their soul, that is the great point, was to his name, and the remembrance of him. (Isaiah, xxvi. 8.) They were contented to be chid and chastised, for they had sinned; and the knowledge of him so was very desirable to them. But what! did he not come at last, and that in mercy too? Yes, he did, and they knew him when he came, a doctrine the brutish world knows not, "This is our God; we have waited for him, and he will save us." (Isaiah, xxv. 9.) O blessed enjoyment! O precious confidence! here is a waiting in faith which prevailed. All worship not in faith is fruitless to the worshipper, as well as displeasing to God: and this faith is the gift of God, and the nature of it is to purify the heart, and give such as truly believe victory over the world. Well, but they go on: "We have waited for him; we will be glad, and rejoice in his salvation." The prophet adds, "Blessed are all they that wait upon God:" and why? for "they that wait upon the Lord shall renew their strength;" they shall never faint, never be weary: (Isaiah, xxx. 18; xl. 31:) the encouragement is great. O hear him once more: "For since the beginning of the world, men have not heard, nor perceived by the ear, neither hath the eye seen, O God! besides thee, what he hath prepared for him that waiteth for him." (Isaiah, lxiv. 4.) Behold the inward life and joy of the righteous, the true worshippers; those whose spirits bowed to the appearance of God's Spirit in them, leaving and forsaking all it appeared against, and embracing whatever it led them to. In Jeremiah's time, the true worshippers also waited upon God: (Jer. xiv. 22:) and he assures us, that "The Lord is good to them that wait for them to the soul that seeketh him." (Lam. iii. 25.) Hence it is, that the prophet Hosea exhorts the church then to turn and wait upon God. "Therefore turn thou to thy God; keep mercy and judgment, and wait on thy God continually." (Hos. xii. 6.) And Micah is very zealous and resolute in this good exercise: "I will look unto the Lord, I will wait for the God of my salvation; my God will hear me." (Mic. vii. 7.) Thus did the children of the Spirit, that thirsted after an inward sense of him. The wicked cannot say so; nor they that pray, unless they wait. It is charged upon Israel in the wilderness, as the cause of their disobedience and ingratitude to God, that they waited not for his counsels. We may be sure it is our duty, and expected from us; for God requires it in Zephaniah: "Therefore wait upon me, saith the Lord, until the day that I arise," &c. (Zeph. iii. 8.) O that all who profess the name of God, would wait so, and not offer to arise to worship without him. And they would feel his stirrings and arisings in them to help and prepare, and sanctify them. Christ expressly charged his disciples, "They should not stir from Jerusalem, but wait till they had received the promise of the Father, the baptism of the Holy Ghost," (Acts, i. 4, 8,) in order to their preparation for the preaching of the glorious gospel of Christ to the world. And though that were an extraordinary effusion for an extraordinary work, yet the degree does not change the kind; on the contrary, if so much waiting and preparation by the Spirit was requisite to fit them to preach to man; some, at least, may be needful to fit us to speak to God.
XII. I will close this great Scripture doctrine of waiting, with that passage in John about the pool of Bethesda: "There is at Jerusalem, by the sheep-market, a pool, which is called in the Hebrew tongue Bethesda, having five porches; in these lay a great multitude of impotent folks, of blind, halt, and withered, waiting for the moving of the water. For an angel went down at a certain season into the pool, and troubled the water: whosoever then first after the troubling of the water, stepped in, was made whole of whatsoever disease he had." (John, v. 2–4.) A most exact representation of what is intended by all that has been said upon the subject of waiting. For as there was then an outward and legal, so there is now a gospel and spiritual Jerusalem, the church of God; consisting of the faithful. The pool in that old Jerusalem, in some sort, represented that fountain, which is now set open in this new Jerusalem. That pool was for those that were under infirmities of body; this fountain for all that are impotent in soul. There was an angel then that moved the water, to render it beneficial; it is God's angel now, the great angel of his presence, that blesseth this fountain with success. They that then went in before, and did not watch the angel, and take advantage of his motion, found no benefit of their stepping in: those that now wait not the moving of God's angel, but by the devotion of their own forming and timing, rush before God, as the horse into the battle, and hope for success, are sure to miscarry in their expectation. Therefore, as then they waited with all patience and attention upon the angel's motion, that wanted and desired to be cured; so do the true worshippers of God now, that need and pray for his presence, which is the life of their souls, as the sun is to the plants of the field. They have often tried the unprofitableness of their own work, and are now come to the sabbath indeed. They dare not put up a device of their own, or offer an unsanctified request, much less obtrude bodily worship, where the soul is really insensible or unprepared by the Lord. In the light of Jesus they ever wait to be prepared, retired, and recluse from all thoughts that cause the least distraction and discomposure in the mind, till they see the angel move, and till their beloved please to awake: nor dare they call him before his time. And they fear to make a devotion in his absence; for they know it is not only unprofitable, but reprovable: "Who has required this at your hands?" "He that believes, makes not haste." (Isaiah, i. 12; xxviii. 16.) They that worship with their own, can only do as the Israelites, turn their earrings into a molten image, and be cursed for their pains. Nor fared they better, "that gathered sticks of old, and kindled a fire, and compassed themselves about with the sparks that they had kindled;" (Isaiah, l. 11) for God told them, "they should lie down in sorrow." It should not only be of no advantage, and do them no good, but incur a judgment from him: sorrow and anguish of soul should be their portion. Alas! flesh and blood would fain pray, though it cannot wait; and be a saint, though it cannot abide to do or suffer the will of God; with the tongue it blesses God, and with the tongue it curses men, made in his similitude. It calls Jesus LORD, but not by the Holy Ghost; and often names the name of Jesus, yea, bows the knee to it too; but departs not from iniquity: this is abominable to God.
XIII. In short, there are four things so necessary to worshipping God aright, and which put its performance beyond man's power, that there seems little more needed than the naming of them. The first is, the sanctification of the worshipper. Secondly, the consecration of the offering; which has been spoken to before somewhat largely. Thirdly, what to pray for; which no man knows that prays not by the aid of God's Spirit; and therefore without that Spirit no man can truly pray. This the apostle puts beyond dispute; "We know not," says he, "what we would pray for, as we ought, but the Spirit helpeth our infirmities." (Rom. viii. 26.) Men unacquainted with the work and power of the Holy Spirit, are ignorant of the mind of God; and those, certainly, can never please him with their prayers. It is not enough to know we want; but we should learn whether it be not sent as a blessing, disappointments to the proud, losses to the covetous, and to the negligent stripes; to remove these, were to secure the destruction, not help the salvation of the soul.
The vile world knows nothing but carnally, after a fleshly manner and interpretation; and too many that would be thought enlightened are apt to call providences by wrong names, for instance, afflictions they style judgments, and trials, more precious than the beloved gold, they call miseries. On the other hand, they call the preferments of the world by the name of honour, and its wealth happiness; when for once that they are so, it is much to be feared they are sent of God a hundred times for judgments, at least trials, upon their possessors. Therefore, what to keep, what to reject, what to want, is a difficulty God only can resolve the soul. And since God knows better than we what we need, he can better tell us what to ask than we can him: which made Christ exhort his disciples to avoid long and repetitious prayers; (Matt. vi. 7, 8;) telling them that their heavenly Father knew what they needed before they asked: and therefore gave them a pattern to pray by; not as some fancy, to be a text for human liturgies, which of all services are most justly noted and taxed for length and repetition; but expressly to reprove and avoid them. But if those wants that are the subject of prayer were once agreed upon, though that might be a weighty point, yet how to pray is of still greater