Note, 1. We are all apt to be partial in judging of ourselves: All the ways of a man, all his designs, all his doings, are clean in his own eyes, and he sees nothing amiss in them, nothing for which to condemn himself, or which should make his projects prove otherwise than well; and therefore he is confident of success, and that the answer of the tongue shall be according to the expectations of the heart; but there is a great deal of pollution cleaving to our ways, which we are not aware of, or do not think so ill of as we ought. 2. The judgment of God concerning us, we are sure, is according to truth: He weighs the spirits in a just and unerring balance, knows what is in us, and passes a judgment upon us accordingly, writing Tekel upon that which passed our scale with approbation - weighed in the balance and found wanting; and by his judgment we must stand or fall. He not only sees men's ways but tries their spirits, and we are as our spirits are.

Note, 1. It is a very desirable thing to have our thoughts established, and not tossed, and put into a hurry, by disquieting cares and fears, - to go on in an even steady course of honesty and piety, not disturbed, or put out of frame, by any event or change, - to be satisfied that all shall work for good and issue well at last, and therefore to be always easy and sedate. 2. The only way to have our thoughts established is to commit our works to the Lord. The great concerns of our souls must be committed to the grace of God, with a dependence upon and submission to the conduct of that grace (Ti2 1:12); all our outward concerns must be committed to the providence of God, and to the sovereign, wise, and gracious disposal of that providence. Roll thy works upon the Lord (so the word is); roll the burden of thy care from thyself upon God. Lay the matter before him by prayer. Make known thy works unto the Lord (so some read it), not only the works of thy hand, but the workings of thy heart; and then leave it with him, by faith and dependence upon him, submission and resignation to him. The will of the Lord be done. We may then be easy when we resolve that whatever pleases God shall please us.

Note, 1. That God is the first cause. He is the former of all things and all persons, the fountain of being; he gave every creature the being it has and appointed it its place. Even the wicked are his creatures, though they are rebels; he gave them those powers with which they fight against him, which aggravates their wickedness, that they will not let him that made them rule them, and therefore, though he made them, he will not save them. 2. That God is the last end. All is of him and from him, and therefore all is to him and for him. He made all according to his will and for his praise; he designed to serve his own purposes by all his creatures, and he will not fail of his designs; all are his servants. The wicked he is not glorified by, but he will be glorified upon. He makes no man wicked, but he made those who he foresaw would be wicked: yet he made them (Gen 6:6), because he knew how to get himself honour upon them. See Rom 9:22. Or (as some understand it) he made the wicked to be employed by him as the instruments of his wrath in the day of evil, when he brings judgments on the world. He makes some use even of wicked men, as of other things, to be his sword, his hand (Psa 17:13, Psa 17:14), flagellum Dei - the scourge of God. The king of Babylon is called his servant.

Note, 1. The pride of sinners sets God against them. He that, being high in estate is proud in heart, whose spirit is elevated with his condition, so that he becomes insolent in his conduct towards God and man, let him know that though he admires himself, and others caress him, yet he is an abomination to the Lord. The great God despises him; the holy God detest him. 2. The power of sinners cannot secure them against God, though they strengthen themselves with body hands. Though they may strengthen one another with their confederacies and combinations, joining forces against God, they shall not escape his righteous judgment. Woe unto him that strives with his Maker, Pro 11:21; Isa 45:9.

See here, 1. How the guilt of sin is taken away from us - by the mercy and truth of God, mercy in promising, truth in performing, the mercy and truth which kiss each other in Jesus Christ the Mediator - by the covenant of grace, in which mercy and truth shine so brightly - by our mercy and truth, as the condition of the pardon and a necessary qualification for it - by these, and not by the legal sacrifices, Mic 6:7, Mic 6:8. 2. How the power of sin is broken in us. By the principles of mercy and truth commanding in us the corrupt inclinations are purged out (so we may take the former part); however, by the fear of the Lord, and the influence of that fear, men depart from evil; those will not dare to sin against God who keep up in their minds a holy dread and reverence of him.