Section 1 of the Crook in the Lot, or a display of the sovereignty and wisdom of God in the afflictions of men and the Christians' deportment under them. This is a LibriVox recording. All LibriVox recordings are in the public domain. For more information or to volunteer, please visit LibriVox.org, recording by Chris Bunn of Oak Ridge, Tennessee. The Crook in the Lot, or a display of the sovereignty and wisdom of God in the afflictions of men and the Christians' deportment under them. By Reverend Thomas Boston. Preface Thomas Boston, the author of The Crook in the Lot, was born in the town of Dunce, Scotland, AD 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 Simpran 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, AD 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 demeanor 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 administering it. Having become in early life a subject of divine grace, he honored his profession by a deportment at once consistent and uniform. He was preeminently a man of prayer, cultivating 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. Tender in conscience, watchful in spirit, and rich in Christian 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 religiously 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 departments of learning was no novice. As a theologian his various works afford the best evidence of his great acquirements, of his sound and judicious views, and of his skill in defending the truth. In his application to study he was indefatigable, and it was with him a rule to leave no subject he was investigating until he had mastered its difficulties. Yet with all 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 conspicuous. He was mighty in the scriptures, not only in his critical acquaintance with them, but in his understanding of their spirit and power, by which he was well qualified 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 expression simple and yet forcible, his imagination fertile and happily adapted illustrations, his delivery graceful and earnest, and in his whole manner in the pulpit gravity, meekness, and authority were happily blended. His ministrations 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 delightful 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, 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 counsel in difficult and intricate cases. His talent was so admirable 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 securing 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 defense of the Protestant doctrine against the aspersions of a certain book, he fully vindicated the truth, answering 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 no great hazard, neither of being swayed by them to depart from what I judged truth or duty. With all 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 humbled for, rashness and 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 particular cases, being afraid to venture on things, until I should see myself called there too. But when the matter was cleared to me, I generally stuck fast by it, being as 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 blessed 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 minister 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 whenever I would have attempted to nestle in it there was a thorn of uneasiness laid 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, under 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. END OF PREFACE Section 2 of the Crook and the Lot, or a display of the sovereignty and wisdom of God and the afflictions of men and the Christian's deportment under them, by Thomas Boston. This is a LibriVox recording. All LibriVox recordings are in the public domain. For more information, or to volunteer, visit LibriVox.org, recording by Chris Bunn of Oak Ridge, Tennessee. ECLESIASTES 7.13 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 dismal outward appearances. It is under this view that Solomon in the preceding part of this chapter advances several paradoxes which are surprising determinations in favor of certain things. That to the eye of sense, looking gloomy and hideous, are therefore generally reputed grievous and shocking. He pronounces the day of one's death to be better than the 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 honor of God in service of his generation, and thereby raised himself the good and savory name better than Precious Ointment, verse 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, how be it the latter, are indeed the more pleasant, yet the former are the more profitable. Verses 2 through 6. And observing 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. Therefore, since whatever way it goes there is danger he pronounces the end of every worldly thing better than the beginning thereof. Verses 7. 8. And from the whole, he justly infers that it is better to be humble and patient and proud and impatient under afflicting dispensations, since, in the former case, we wisely submit to what is really best. In the latter, we fight against it, verse 8. And he dissuades from being angry with our lot because of the adversity found therein, verse 9, cautions against making odious comparisons of former and present times, in that point insinuating undue reflections on the providence of God, verse And, against that curiless 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 give us life in killing circumstances, verses 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, one, the remedy itself, two, the suitableness thereof. One, 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 disagreeable parts of thy lot, the crosses thou findest in it. Thou seeest very well the cross itself, yea, thou turnest it over and over in thy mind, and leisurely viewest it on all sides, thou lookest with all to this and the other second cause of it, and so thou art in a foam and fret. But, which thou be quieted and satisfied in the matter, lift up thine eyes towards heaven, see the doing of God in it, the operation of his hand. Look at that, and consider it well. I, the first cause of the crooked thy lot, behold how it is the work of God, his doing. 2. This view of the crooked our lot is very suitable to still in decent risings of heart, and quietest under it, for who can, that is none can, make that straight which God hath made crooked. As to the crooked thy lot God hath made it, and it must continue while he will have it so. Shouldst thou ply thine utmost force to even it, or to 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. 3. This 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 crooked thy lot. 4. Now we take up the purpose of the text in these three propositions. 1. Whatsoever crooked there is in one's lot, it is of God's making. 2. What God sees meet to mar, no one shall be able to mend in his lot. 3. The considering of the crooked the lot as the work of God, or of his making, is a proper means to bring us to a Christian deportment under it. 1. Whatsoever crooked there is in one's lot, it is of God's making. Here two things are to be considered, namely the crooked self and God's making of it. 1. As to the crooked self, the crooked 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. 2. 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. 3. 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. 2. In that train or course of events some fall out cross to us and against the grain 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 and we begin to halt. 3. Everybody'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 nothing in it but what is straight, and just to one's wish. So they pronounce their neighbor's lot wholly straight, but that is a false verdict. There is no perfection here. No lot out of heaven without a crook. 4. As to all the works that are done under the sun, he hold all his vanity and vexation of spirit, that which is crooked cannot be made straight. Ecclesiastes 1. 14. 15. Who would not have thought that Haman'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. Esther 5. 13. 4. Everyone 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 it.   For there, indeed, there is not a drop of comfort allowed. Luke 16. 24. 25. But here it always holds good that it is of the Lord's mercies we are not consumed. Lamentations 3. 22. 4. The crook in the lot came into the world by sin it is owing to the fall. Romans 5. 12. By one man sin entered into the world and death by sin, under which death the crook in the lot is comprehended, as a state of comfort or prosperity is, in scripture style, expressed by living. 1 Samuel 25. 6. John 4. 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 to crook in the lot speaks in general two things. One, adversity, two, continuance. Accordingly it makes a day of adversity opposed to the day of prosperity in the verse immediately 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 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 straightness. There are twinges of the rod of adversity which passing like a stitch in one side, all is immediately set to rights again, one's lot may be suddenly over clouded, but 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 adversity continued for a shorter or longer time. Now there is a threefold crook in the lot incited to the children of men. One, one made by a cross dispensation, which howsoever in itself passing. Yet hath lasting effects. 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 children, and would not be comforted because they were not. Matthew 2.18. 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 snared in an evil time. Ecclesiastes 9.12. The thing may fall out in a 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 leaving lasting effects behind them. Thus in the case of Job, while one messenger of evil tidings was yet speaking, another came. Job 1.16-18. 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 immediately gives way under him too. Or like unto one who traveling in an unknown mountainous track, after having with difficulty made his way over one mountain, is expecting to see the plain country, but instead thereof there comes in view time after time a new mountain to be passed. This crook in Asaph's lot had liked to have made him give up all his religion until he went into the sanctuary where this mystery of providence was unriddled to him. Psalm 73.13-17. Solomon observes that there be just men unto whom it happeneth according to the work of the wicked. Ecclesiastes 8.14.  Whoever they be, whose life in no part thereof 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. 3. There is a crook made by one cross dispensation with lasting effects thereof coming in the room of another removed. This one crook straightened, there is another maiden its place, and so there is still a crook. Wont of children had long been the crook in Rachel's lot. Genesis 31. That was at length made even to her mind, but then she got another in its stead, hard labor and travailing to bring forth. Chapter 35. 16. This world is a wilderness in which we may indeed get our station changed, but the removal be out of one wilderness 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. One, disagreeableness. A crooked thing is wayward, and being laid to a rule answers it not, but declines from it. There is not in anybody'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 without the least deviation, all things being wrought after the counsel of his will. Ephesians 1.11. 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 to Jerusalem, and delivered into the hands of the Gentiles, it is the will of the Lord it should be so. Acts 21.11.14 Wherefore the greatest crook of the lot on earth is straight in heaven, there is no disagreeableness in it there. But in every person's lot there is a crook in respect 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 pressed down, so there contrary. And there, and only there, lies the crook. It is this disagreeableness which makes the crook in the lot fit matter of trial and exercise to us, in this our state of probation. In which, if thou wast to prove 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 34.33. 2. Unsightliness Crooked things are unpleasant to the eye, and no crook in the lot seemeth to be joyous but grievous, making an unsightly appearance. Hebrews 12.11. Therefore men need to be aware 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 this in that kind. Psalm 39.3. While I was musing, the fire burned. Jacob acted a wiser part, calling his youngest son Benjamin the son of the right hand, whom the dying mother had named Benani, the son of Mysorrow, 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 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 discover a hidden sightliness in it under a very unsightly outward appearance, perceiving the suitableness 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. II Corinthians 12.10. But whatever the crook in the lot be to the eye of faith, it is not at all pleasant to the eye of sense. III. UNFITNESS FOR MOTION Solomon observes the cause of the uneasy and ungraceful walking of the lame. Proverbs 26.7. The legs of the lame are not equal. This uneasiness they find, who are exercised about the crook in their lot, a high spirit and a low adverse lot, makes great difficulty in the Christian walk. There is nothing that gives temptation more easy access than the crook in the lot. Taking more apt to occasion out of the way steps. Therefore, sayeth the apostle, Hebrews 12.13. Make straight paths for your feet, lest that which is lame be turned out of the way. They who are laboring 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 12.5. He that is ready to slip with his feet is as a lamp despised in the thought of him that is at ease. IV. APNESS TO CATCH HOLD AND ENTANGLE LIKE HOOKS, FISHHOOKS, AMUS IV. II. The crook in the lot doth so very readily make impression to the ruffling and fretting one spirit, irritating corruption, that Satan fails not to make diligent use of it for these dangerous purposes, which point once gained by the tempter the tempted air 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. IV. Psalm 73.13. 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 has he turned so white unlike himself, but the crook in the lot is a handle whereby the temper 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. First, 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 all fade as a leaf, Isaiah 64, 6. The main stream of sin which the crook readily follows runs in very different channels in the case of different persons. And in regard of the various dispensations of the minds of men that will prove a sinking weight unto one which another would go very lightly under. Secondly, it may at once fall into many parts of the lot, the Lord calling as in a solemn day one's terrors round about. Lamentations 2.22. 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 multiplied, so that the party is made to halt on each side. While one stream, let it 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. Thirdly. 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. Psalm 55. 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 acquaintance. If there is any one part of the lot which of all the 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, and that whereupon they set their minds. Ezekiel 24, 25. Since the crook and the lot is the special trial appointed for every one, it is altogether reasonable, and becoming the wisdom of God, that it fall on that which of all things doth most rival him. But more particularly, the crook may be observed to fall in these four parts of the lot. First, in the natural part affecting persons considered as of the make allotted for them by the great God that formed all things. The parents of mankind, Adam and Eve, were formed together sound and entire, without the least blemish, whether 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 and 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 the sovereign pleasure that they are not more numerous. Tender eyes made the crook and the lot of Leah. 29.17. Rachel's beauty was balanced with barrenness, the crook and her lot. 31. Paul, the great apostle of the Gentiles, was it should seem no personable man, but of a mean outward appearance for which fools were apt to condemn him. 2 Corinthians 10. 10. Timothy was of a weak and sickly frame. 1 Timothy 5.23. And there is a yet far more considerable crook in the lot of the lame, the blind, the deaf, and the dumb. Some are weak to a degree in their intellects. And it is the crook and the lot of several bright souls to be overcast with clouds, notably be misted 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 up and crying in the congregation. Job 30.28. 2. It may fall in the honorary part. There is an honour due to all men, the small as well as the great. 1 Peter 2.17. 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 and 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 and 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 providential call, brought a lasting stain on her honour. 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 it to make one's lot stand straight in that part. Thus David represents his case, Psalm 31, 11 through 13. They that did see me without fled from me. I am forgotten as a dead man out of mind. I am like a broken vessel, for I have heard the slander of many. Thirdly, it may fall on 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. Isaiah 58.1. Jeremiah 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. Jeremiah 20.9. 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 diminished and brought low through oppression, affliction, and sorrow. Psalm 107.37-39 Such a crook was even made in Job's lot, after he had long stood even. Some managed their employments with all care and diligence, the husbandmen carefully laboring his ground, the sheepmaster, diligent to know the state of his flocks and looking well to his herds. The tradesmen, early and late at his business, the merchant diligently 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 compassing an end are insignificant without a word of divine appointment commanding their success. Who is he that sayeth, and it cometh to pass, when the Lord commandeth it not? Lamentations 3.37 People ply their business with skill and industry, but the wind turns in their face. Providence crosses their enterprises, disconcerts their measures, frustrates their hopes and expectations, renders their endeavours unsuccessful, and so puts and keeps them still in straightened circumstances. So the race is not to the swift, nor the battle to the strong, neither yet bred to the wise. Ecclesiastes 9.11 Providence, interposing, crooks the measures 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 bred, while in the meantime some one or other providential incident supplying 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 bred falls into the lap of the fool. Lastly, it may fall on the relational part. Relations are the joints of society, and there the crook and 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 son and darling, which had like to have made him go halting to the grave. Job laments this crook in his lot, Job 16, 7. Thou hast made desolate all my company, 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 believing woman. Matthew 15, 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 Bariah, because it went evil with his house. 1 Chronicles 7, 23. Since all is not only vanity, but vexation of spirit, it can hardly miss, but the more of these springs of comfort are open to a man he must at one time or other, find he is but the more sources of sorrow to gush out and spring in upon him. The sorrow always proportion 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 19, 17. In Abigail's by means of a surly ill-tempered husband, 1 Samuel 25, 25. In Eli's through the perverseness and obstinacy of his children, chapter 2, 25. In Jonathan's through the furious temper of his father, chapter 20, 30 through 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 froward and unfaithful, in a neighborhood men selfish and uneasy, in the church ministers unedifying and offensive in their walk, and people contemptuous and disorderly aburden to the spirits of ministers, in the state magistrates oppressive, and discountenanceurs 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. End of section 2 Chapter 3 of The Crook in the Lot, or The Sovereignty and Wisdom of God in the Afflictions of Men, displayed. Thomas Boston. Chapter 3. Proposition 1. How and why he makes it. 2. Having seen the crook itself, we are in the next place to consider of God's making it. And here is to be shown, one, that it is of God's making. Two, how it is of his making. Three, why he makes it. First, that the crook in the lot, whatever it is, is of God's making appears from these three considerations. 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 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 sovereign Lord and Judge, so he expressly claims the doing or making of it. Amos 3.6. Shall there be evil in a city and the Lord has 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 doctrine 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 pleased, that did he in heaven and in earth, in the seas and all deep places. Psalm 135.6. There is not anything 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 17.26. It overrules the smallest and most casual things about us, such as hairs of our head falling on the ground, Matthew 10, 29 and 30. A lot cast into the lap. Proverbs 16, 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. Proverbs 21.1. In the whole steps we make, and which others make in reference to us, for the way of man is not in himself, it is not in man that walketh to direct his steps. Jeremiah 10, 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 manslaughter purely casual, as when one hewing wood kills his neighbor with the head of the ax slipping from the hell, Deuteronomy 19, 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 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, Genesis 45, 7, and in the latter to deliver one into his neighbor's hand. Exodus 21, 13. Lastly, God hath by an eternal decree, immovable as mountains of brass, Zechariah 6, 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 appointed, are the heights and the depths, the prosperity 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 building reared up of God, in exact conformity to the plan in his decree, who worketh all things after the counsel of his own will. Ephesians 1, 11. So that there is never a crook in one's lot, but may be run up to this original. Thereof Job piously sets us an example in his own case, Job 18, 13, and 14. He is in 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 him. 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 are mere afflictions, cleanly crosses, grievous indeed, but not defiling. Such was Lazarus' poverty, Rachel's barrenness, Leah's tender eyes, the blindness of the man who had been so from his birth. John 9, 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, Proverbs 17, 5. Whoso maketh the poor reproacheth his maker? That is, reproacheth God, who made him poor, according to that, 1 Samuel 2, 7. The Lord maketh poor. It is he that hath the key of the womb, and as he sees meat shuts it. 1 Samuel 1, 5. Or opens it. Genesis 29, 31. And it is he that formeth the eyes, Psalm 94, 9. And the man was born blind that the works of God should be made manifest in him. John 9, 3. Therefore he saith to Moses, Exodus 4, 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. 2. There are impure, sinful crooks, which, in their own nature, are sins as well as afflictions, 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 unnatural. Of the same kind was that made in Job's lot by the Sebeans and Chaldeans, taking away his substance and slaying his servants, as these were the afflictions of David and Job respectively, 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 affliction, 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 stirreth up to it. He cannot be tempted with evil, neither tempteth he any man. James 1, 13. But they are of his making, by his holy permission of them, powerful bounding of them, and wise overruling of them, to some good end. First he holy permits them, suffering men to walk in their own ways. Acts 14, 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 shuddeth, and no man openeth. Revelation 3, 7. But he justly withholds 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. Hosea 4, 17. Ephraim is joined to idols, let him alone. Psalm 81, 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 left open before it. So in these circumstances Israel walked in their own counsels, verse 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 Samuel 16, 10, and 11. Let him alone, and let him curse, for the Lord hath bidden him. Secondly, he powerfully bounds them. Psalm 76, 10. The remainder of wrath, that is, the creature's wrath, thou shalt restrain. Did not God bound these crooks, howsoever sore they are in any one's case, they would be yet sore. But he says to the sinful instrument, as he said to the sea, hither to shout 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 meat 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 abound 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 won twelve. Now Satan went the full length of the bound, leaving nothing within the compass thereof untouched, which he saw could make for his purpose, verses eighteen and nineteen. But he could by no means move one step beyond it to carry his point, which he could not gain within it. And therefore to make the trial greater and the crook soarer 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. CHAPTER II V. And it being removed accordingly, but with all a new one set, verse six, Behold 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.  And had it not been for this bound, securing Job's life, he, after finding this attempt unsuccessful too, had doubtless dispatched him at once. III. 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. Absolums 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 Sabians and Chaldeans, his instruments, Satan's design was to cause Job to blaspheme, and theirs to gratify their covetousness. But God had another design therein becoming himself, namely, to manifest Job's sincerity and uprightness. Did not he wisely and powerfully overrule these crooks made in men's lot? No good could come out of them. But he always overrules them so as to fulfill his own holy purposes thereby. How be it the sinner meaneth not so. For his designs cannot miscarry, his counsel shall stand. Isaiah 46.10. 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 Proverbs 16.4. The Lord hath made all things for himself. Romans 8.28. All things work together for good to them that love God. Thus Haman's plot for the destruction of the Jews was turned to the contrary. Esther 9.1. And the crook made in Job'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. 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 matter which it concerns everyone to know, and carefully 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 Christian or a hypocrite. Though every affliction is trying, yet here I conceive lies the main providential trial a man is brought into, with reference to his state. For as much as the crook in the lot, being a matter of a 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 1, 8 through 12, and Job 2, 3 through 6. Accordingly, that which all his friends, save Elohim, the last speaker, did in their reasonings with him under his trial, Amat, was to prove him a hypocrite, Satan thus making use of these good men for gaining his point. As God made trial of Israel in the wilderness for the land of Canaan by a train of afflicting dispensations which Caleb and Joshua bearing strenuously were declared meat 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 trial 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 like dross in God's furnace. A melancholy instance of which we have in that man of honor and wealth, who, with high pretenses of religion, arising from a principle of moral seriousness, addressed himself to our Saviour to know what he should do that he might inherit eternal life. Our Saviour, to discover the man to himself, makes a crook in his lot, where all along before it has stood even, obliging him by a probatory command to sell and give away all that he had and follow him. 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 stripped 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, verse 22. That is, 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. He could not stand the test of that crook. He could by no means submit his lot to God in that point, but behold to have it at any rate according to his own mind. So he went away grieved, for he had great possessions. He went away from Christ back to his plentiful estate, and though with a pained and sorrowful heart, sat him down again on it, a violent possessor before the Lord, thwarting the divine order. And there is no appearance that ever this order was revoked, or that ever he came to a better 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.  Jeremiah 2, 24. Thus was the prodigal brought to himself, and obliged to entertain thoughts of returning unto his father. Luke 15, 17. The crook in their lot convinces them at length that here is not their rest. Finding still a pricking thorn of uneasiness, whensoever they lay down their head where they would feign 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, for as much 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 Christian to this life and world. Thirdly, conviction of sin. As when one walking heedlessly is suddenly taken ill of alameness, his going halting the rest of his way convinces him of having made a wrong step, and every new painful 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, forget, or think light of, is by this means recalled to mind, said 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 sin finds them out to their conviction, as the thief is ashamed when he is found. Numbers 32, 23. Jeremiah 2, 26. The which Joseph's brethren do feelingly express under the crook made in their lot in Egypt. Genesis 42, 21. We are verily guilty concerning our brother. Chapter 44, 16. God hath found out the iniquity of thy servants. The crook in the lot doth usually, in its nature or circumstances, lo 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, and 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? Genesis 27, 19. How could it miss of galling him occasionally afterwards during the course of the marriage? 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 favored the former cheat, and the darkness of the evening did as much favor the latter. So he behoved to say, as a dony bezik, in another case, judges one, seven. As I have done, so God hath requited me. In like manner, Rachel, dying in childbirth, could hardly avoid a melancholy reflection on her rash and passionate expression, mentioned Genesis 31.  When holy Job read, in the crook of his lot, some false steps he had made in his youth many years before. Job 13, 26. Thou writest bitter things against me, and matest me to possess the iniquities of my youth. Fourthly, correction or punishment for sin. In nothing more than in the crook of the lot is that word verified. Jeremiah 2, 19. Thine own wickedness shall correct thee, and thy backsliding shall reprove thee. God may, for a time, wink at one sin, which afterward he will set a brand of his indignation 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 house. Second Samuel 1210. Gahazi 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 with all a leprosy which clave to him while he lived, and to his posterity after him. Second Kings 527. This may be the case as well where the sin is pardoned, as to the guilt of eternal wrath, as where it is not. And one may have confessed and sincerely repented 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 displeasure, with his sin hung upon him in the crook of his lot. Psalm 99.8. Thou wast a God that forgavest them, though thou tookest vengeance on their inventions. Fifthly, Preventing of Sin, Hosea 2.6. 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 crossed 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 in the world do specially take and prove ensnaring, as they are suited to the particular 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 taking appearance. Thus the edge of corrupt affections is blunted, temptation weakened, and much sin prevented. The sinner, after gadding about so much to change his way, returning ashamed. Jeremiah 2.36 and 37. Thus the Lord crooks one slot that he may withdraw man from his purpose, and hide pride from men. And so he keepeth back his soul from the pit. Job 33.17 and 18. Everyone 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 verse 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 sale 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 at all.  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? Psalm 106, 32 and 33, Numbers 20, 13. So much bitterness of spirit in the patient Job, as to charge God with becoming cruel to him. Job 30, 21. 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, Jeremiah 20, 14 and 15, or such a tang of atheism in Asaph, as to pronounce religion a vain thing. Psalm 73, 13. But the crook in the lot bringing out these things showed them to have been within how long so ever 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 perfections. 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 design that God made the long continued crook in Israel's lot in the wilderness, even to humble them and prove them to know what was in their heart. Deuteronomy 8, 2. Seventhly. The exercise of grace in the children of God. Believers, through the remains of indwelling 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 occasional 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, overpowered by corruption, and with all 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 colors, 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 display 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. First Peter 1, 6 and 7. The crook in the lot gives rise to many acts of faith, hope, love, 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 surprising notice taken of them, and of the sum of them at long run, how be it the persons themselves often can hardly think them worth their own notice 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 teacheth. Psalm 147, 10 and 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 precious 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 excelled 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 with all a crook in his lot, by which he had enough adieu with all the strength of his faith, while he was obliged to leave his country and kindred, and sojourn among the Canaanites, his wife continuing barren till past the age of childbearing, 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. Genesis 21, 12. Moses was very meek above all the men which were upon the face of the earth. Numbers 12, 3. And he was entrusted 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 a gift, but some time or other he will afford them use for the whole compass of it. End of Chapter 3 Chapter 4 of the crook in the lot are the sovereignty and wisdom of God in the afflictions of men displayed. This is a Libbathox recording. All Libbathox recordings are in the public domain. For more information or to volunteer, please visit Libbathox.org recording by Ruth. The crook in the lot are the sovereignty and wisdom of God in the afflictions of men displayed by Thomas Boston. Chapter 4, the use of this doctrine. Now the use of this doctrine is threefold. One for reproof, two for consolation, and three for exaltation. Use one 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 challenge of an awful regard, the neglect of which forbodes destruction. Psalm 28 verse 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 pouring 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 guard of the creature. So regarding it as if it could of itself affect anything. While in the meantime, it is but an instrument in the hand of God, the rod of his anger. Isaiah 10, 5, ordained of him for judgment, established for correction. Habakkuk 1 verse 12. Oh, why should men terminate 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 be pitted, as having an undesirable office, which for their gratifying their own corrupt affections in making the crook in the lot of others, returns on their own head at length with a vengeance, as did the blood of Jezreel and the house of Jehu. And it is especially undesirable to be so employed in the case as such as belonged to God, for rarely is the ground of the quarrel the same on the party instrument as on God's part, but very different. Witness Shimei is 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. Two Samuel, 16, 7, and 8. Moreover, the quarrel will be at length taken up between God and his people, and then their scourges will find they had but a fancless office. Zechariah 1, 15. I was but a little displeased, and they outfod the affliction, say of God, in resentment of the heathen cooking 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 their 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 happened to us. 1 Samuel, 6, 9. And finally, those also are guilty, who in the way of giving up themselves to carnal mirth and sensuality, set themselves to despise the cook 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 call in the moderate use of the comforts of life for help in the second place. But out of that cause, 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 undecent and becoming course to be appalled of all good men. Proverbs 3, 11. My son despised not the chastening of the Lord. It is surely a very desperate method of cure which cannot miss of issuing something worse than the disease. However, it may palliate it for a while. Isaiah 22, 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 you die. Secondly, the unsubmissive whose hearts like the troubled seas swell and boil, fret and murmur, and cannot be at rest unto the crook in their lot. This is a most sinful and dangerous course. The apostle Jude characterizing some to whom is reserved the blackness of darkness forever. Verse 13, save of them, verse 16. These are murmurers, complainers, namely still complaining of their lot, which is the import of the word they're 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 need to be a fighting against God, and these their complainings and murmurings are indeed against him, whatever face they put upon them. Thus, when the Israelites murmur against Moses, Numbers 14, 2, God charges them with murmuring against himself. How long shall I bear with this evil congregation which murmured against me? Verse 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 have done, and how black and dangerous 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 have hardened himself against him and have prospered. Job 9.4. Thirdly, the careless and unfruitful who do not set themselves dutifully to comply with the design of the crook in their lot. God and nature do nothing in vain. Since he makes the crook, there is doubtless of becoming design in it, which we are obliged in a duty to fall in with, according to that. Micah 6.9. Here ye the rod. And indeed, 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 been duly considered. It will not be very hard to make a more particular discovery of the design thereof. But alas, the careless sinner, sunken spiritual slough and stupidity, is in no concern to discover the design of providence in the crook. So he cannot fall in with it, which remains unfruitful, and all the pains taken on him by the great husband man 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 wait of the hand of the instrument thereof. But none sayeth, where is God, my maker? They look not, they turn not on to God for all that. Job 35.9.10. 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 therefore 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 toward you. A discreet child welcomes his father's rod, knowing that being a father he seeketh his benefit thereby, and shall not God's children welcome the crook in their lot as designed by their father, who cannot 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 so ever it proves is a part of the discipline of the covenant, the nurture secured to Christ's children by the promise of the father. Psalm 89.30.32. 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 take 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 straight. For God made it, surely then he can mend it. He himself can make straight what he have made crooked, though none other can. There is nothing too hard for him to do. He raiseth that the poor out of the dust, and lifteth the needy out of the dunghill, that he may set him with princes. He makeeth the barren woman to keep house, and to be a joyful mother of children. Psalm 113.7-9. Say not that your crook have been of so long a 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 no good thing will he withhold from them that walk up brightly. Psalm 84 11. 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 one. But some will say the crook in my lot is from the hand of the creature, and such a one too as I deserve no such treatment from. Answer. From what have been already said it appears 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 nothing of that kind, no penal evil, but the Lord have done it. Therefore, without Paul per adventure, God himself is a principal party, whoever be the less principal. And albeit there has not deserved thy crook at the hand of the instrument, which he makes use of for thy correction, thou certainly deserved it at his hand, and he may make use of what instrument he will in the matter, or may do it immediately by himself, even it seems good in his sight. Object two. But the crook in my lot might quickly be evened if the instrument or instruments there are pleased, only there is no dealing with them, so as to convince them of their fault in making it. Answer. If it be 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 impregnable fort, they would give way like a sandy bank under one's feet.  Isaiah 49, 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 by 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 adversaries Jeremiah 50, 7. 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. They were very abusive and gave her barbarous usage, yet would they own no fault in the matter. How could they ward off the conviction? Were they verily blameless in their devouring the Lord's strange sheep? No, surely they were not. Did they look upon themselves as ministers of 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 original pointing of the text being retained, it appears that there is no ground at all for this question here, and with all 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. The adversaries devoured the Lord's sheep, as they lighted on them, and we all 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 punishment hereof from his hand, they could have no justice at the hand of their adversaries. Where thought laying aside these frivolous pretenses, and eyeing the hand of God, as that which have bowed your lot in the matter, and keep 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. Jeremiah 10, 19, and to move you here onto, consider. 1. It is a duty you owe to God, as your sovereign Lord and benefactor. His sovereignty challenges our submission, and it can in no case be meanness or spirit to submit to the crook which his hand have made in our lot, and to go quietly under the yoke that he have laid on. But it is really madness for the pot-shirts of the earth by their turbulent, and refractory carriage under it to strive with their maker. And his benefits 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 the evil? Job 2, 10. 2. It is an unalterable stature, for the time of this life that nobody shall want a crook in their lot, for man is born into trouble as the sparks fly upward, Job 5, 7. And those who are designed for heaven are in a special manner assured of a crook in theirs, that in the world they shall have tribulation, John 16, 33. For by means thereof the Lord makes them meet for heaven. And how can you imagine that you shall be exempted from the common lot of mankind? Shall the rock be reproved out of his place for thee? And since God makes the crooks in men's lot, according to the different exigence of their cases, you may be sure that yours is necessary for you. A crook in the lot which one can by no means submit to, makes the condition of all things the likeliest to that in hell. For there is a yoke, which the wretched sufferers can either bear nor shake off, is reaped about their necks. There the almighty 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. Four, 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. Psalm 119,67 Before I was afflicted, I went astray, but now hath 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 teaf-wind for Emmanuel'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 forever 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 hath I hated instruction, and my heart despised with proof. Proverbs 5, 10 to 12. End of chapter 4, Recording by Ruth.


So now I will present you the tools which allow you to take advantage of the data that we integrate and structure in BG to find biology basically. So the first thing we have is that we have expression calls as you've seen and so one thing is that similar. So, one thing is our gene page, and our gene page, Frida has shown you some highlights of it before you're going to see for given gene all the expression conditions defined by anatomy development sex or strain. You can restrict the data to see only the information from RNA Seq or single cell RNA Seq and C2 hybridization and so on. And you have the separate list of which in which I took a structures gene is significantly present or significantly absent, both from the direct observation and the propagation that Frida showed you. So, you can call a gene present in the brain because there was an experiment done on the brain or because it was expand on the cerebellum because it was present in the cerebellum it is present in the brain. So I have directly on each gene page orthologs and paralogs so homologous genes and you can click and it takes you to a tool I'll show you a bit further of comparison of expression between genes. And of course we have cross references to uniprot ensemble gene clouds and so on. And so this is. And then we have also similar to how you can browse the process data that and the raw data that they just showed you can browse also our expression calls to here I have looked for the gene. The expression calls of the gene hogs the eight in zebrafish I think, and you have here where the information comes from, and for each of them you can eventually click and find all the. Where did we get this information from and what is the exact values and so on for all the calls per gene. So I'm going to show you and do a small work club. Okay. So if you, I'm going to ask you how you want to use the gene page so I'm starting the work club. So, you've seen all the types of information we can have and you can configure the gene page to see your favorite information and priorities so here you can choose in this work book club where you want to see only an article entities only development stage only sex only strain, or some combinations so I didn't put all the combinations possible so if I didn't put your favorite one you can just click other. The votes are very spread. So, most of you want to see either only anatomy, which is what we show by default if you go to our gene page.  It's loading here you see an article entity only. So you see which other entities where this gene is expressed in priority, but also many of you would like to see anatomy and development stage so age or embryonic stage. And then some also other features so that's why we have all these options that if you want to see primarily only strain or sex or some combination, you can see it to my PowerPoint. And so another the next one I'm going to present. I think it's very original to be G. It's we call it top and at. And so the idea you probably most of you know gene ontology enrichment so you have a list of genes that you got from some analyzers or some experiment you wonder what do these genes do, and you plug them into some either website or our package and it tells you. You have more kindness and transcription factors than expected by chance in the background genome, and you learn something about the function. And you can also learn something about the function of your genes if you look where they expressed and so we have implemented exactly the same type of test or the mathematics is the same. So we have comparing whether we have over a presentation of genes annotated to specific gene ontology terms we think if we have we look if we have over a presentation of genes annotated to specific anatomical terms. And so we can compare these lists so here we have. For example, from an example I have a list of genes and 46 of the genes of this list are found in the frontal pole, which is a part of the brain is this more than I expect by chance. Well for this I'm going to do contingency table so I have 46 genes from my list which are expressed in this frontal pole this you brought an ID, but they also have 3464 genes from my list which are not expressed in the frontal pole so some are but most are not, but if I look at all. And if I look, sorry, these are other genes expressed in front of Poland from my list 56 I expressed in not expressed in the frontal pole sorry for this. So, I have 46 out of this total 46 plus 56 which I expressed in the frontal pole from my list was from the whole genome. I have 4664 out of more than 36,000. And 35,000 sorry. And so this is six times more than expect by chance I would expect much less sorry I'd expect six years so this is 7.6 times more than expected by chance I would expect six genes from my gene list to be expressed in the frontal form. I have 46 that 7.68 times more than expected by chance, and this is highly significant by an exact Fisher test. So my gene list is over represented in the front of pole and you can actually reproduce this exact analysis here. So for example from the top and at pages genes which were found by various genetic studies to be associated to autism, and they, the frontal pole is a part of the brain known to be associated with autism, and these genes are much more expressed in this part of the brain then you would expect by chance. So if we do this for every anatomical structure so for every anatomical structure where you have expression, we're going to take our gene list, look how many expressing this anatomical structure how many are not expressed, do this for the background other genes. Do a Fisher test, we could also do a hyper geometric test, and we use a deconvolution of the, we have the possibility we use the code from top go which is a package to do. The gene ontology enrichment which allows to take into account the graph, because obviously if I have genes are more expressed and by chance in the frontal pole they're also more expressed than by chance in the brain in general. So I don't, I want to not repeat 10 times the same information because they have all these levels of information they expressed in the frontal pole in the brain and the head. This is redundant information so we can deconvolute it's called the ontology graph by different methods and we've basically modified the code from the top go package which does this for gene ontology so we can do it for anatomical enrichment. Now I want to attract your attention if you do these enrichment analysis whether you do them for gene ontology or whether you stop a nut. They're very powerful potentially they're very interesting but they have pitfalls that you should be aware of. And the number one pitfall is background so if I compare. The genes which were found by whole genome scanning. My background should be the whole genome so that's pretty easy, but if for example I have differentially expressed genes from an experiment. And I want to know what is the gene ontology enrichment and what is the top and that enrichment. The background is only the genes for which I could do the differential gene expression which means the types of genes I could access for my protocol maybe I only took poly A maybe I only took coding genes and so on. And the ones for which I had sufficient data so genes which for example I filtered in the first step is being not expressed with some arbitrary 3pm cutoff or will be G tools. I didn't do differential gene expression so they cannot be studied so I want to remove to have as a background as my expectation here other genes only the gene which I could study which could be in my genius this is very important because if you do this wrongly. Your results you're going to think an organ is over represented in your gene list where actually it's over represented in your experiment in general. So for example if you look at g was results, they tend to more easily find long genes so your sample will be over represented for long genes. If you look at genes which were duplicated in one species right up to another you can only study the genes for which you find homologues between the two species and so on. So you want to take the right background. The pitfall is simply multiple testing so we implement FDR correction there are different tools to correct, but you just think that because you're doing this over every term of your ontology, and we have tens of thousands of terms. You're going to have a lot of gene multiple testing sorry. And the terms are not independent I told you frontal lobe is not independent of brain. So we use the algorithms from top go to correct for this. And the best is available both on our website and in our package bgdb. So on the website, they're not all the possible options but it's very easy to do it's like most of you are used to tools to do gene ontology enrichment, you paste your gene list. You choose a background or you take the whole genome by default. And you just click analyze, and it's going to give you the result. So you want to be much more to use much more parameters or simply to include it within your R pipeline, we have an R package where you can not only do the same things but you can also for example specify. I only want to see expression in a certain stage of development only in old individuals only in mid development and so on so you can be much more specific. So I'm going to ask you in the Google doc to give me the right to me a description of a gene list that you have tested or would like to test and top that so which is the gene list which comes from your work or your interest where you would like to see okay where these genes expressed, you know, it could come from a medical question evolutionary question gene family anything which is of interest to you. Now something we are also quite unique about this homology so in now we didn't really develop this because we don't have time to show you everything but in our curation work we also do manual curation of homology relations at the anatomical level so most of you are probably used to finding autologous genes for various methods, but also you have homology at the anatomy level so the human brain is homologous to the human to the mouse brain that's kind of trivial but when you get to more specific substructures it's less trivial and when you get to more distant species say comparing a human not to a mouse but to a zebra fish or to a fly, it becomes less and less trivial. And so for this, the homology at the anatomical level is curated by reading specialized literature so evolutionary developmental biology, comparative zoology, paleontology, all this literature, and we have substituted the specific homology at the anatomical level and we have a tool, which allows you to access it so this tool simply, the anatomical homology browser, and you put anatomical terms from your pathology and you choose species and it gives you the homology. And so for here, for example, I put all the tissues, which I found in the human GTEC large data set you've heard about several times. And as for homologous between human and zebra fish so I find, which of these tissues which of these samples that have been studied in this very large human data set could I also study in zebra fish. I said, there are several here which don't have homologous. And I find also several which have clear homologous so hypothalamus of human and zebra fish is the same word for the same thing for homology. I also have cases where it's different terms, so the hot left ventricle or the primary hot field here or here the lung and the swim bladder. So the mammalian or tetrapod lung is homogenous to the swim bladder of tell us fishes. So if you wanted to compare the gene expression between homologous organs, this is the samples you should compare. And now that's purely at the level but now we can leverage this homology at the level to compare gene expression between species. So, as you know, many. The resources give you autologues and paradox genes that you can compare between and inside species. If you want to compare not just the gene sequences but the expression between species need to say, What am I comparing. What does it mean to compare gene expression between a human and zebra fish I need to have the structures in which I can compare I cannot just say this is the level of expression in a human or in a zebra fish I want to say the level of expression in the lung and in the swim bladder in the, what do they have here in the hypothalamus of each species and so on so we combine these two information. So if you go to this page called expression comparison you can put the gene list from several species here and like to open up we could put only one species, and it's going to give you the structures which are homologous between the species represented which have expression in these for these genes and by default it ranks it on the expression score, but you can change the ranking by clicking on these columns here. And so for here I have clicked on the example of SRM for which is a vertebrate brain specific gene from the literature, and it gives me the orthodox of this gene and various vertebrates. So here I have that there are three species with data in cerebellum cortex, not all species have such detailed data, and that's the highest expression there are nine species, among these which have data in the cerebellum and that's the second highest and so on and see that I have very. I have brain parts, which come up which have the expression of all the genes which have expression expressed there I don't have any which are absent and they have very high scores, which are shared between these pieces. We can compare any gene expression between species very easily like this and on our gene page there's a link on every gene page to the orthologs and the paradox which are predefined by some other by finding resource, which bring you directly here we can compare directly so you have your gene of interest zebra fish you think okay how conserved is this expression other fishes, you click on orthologs you click on the level of taxonomy of fishes and you click comparison or bring you here and give you the answer and we are the only to give you this answer because we're the only ones who annotate to the homology of anatomy, and who integrate all this information so here, maybe in one species it's iron is sick and another species microwave and another species single set iron is sick. It's all brought together to give you this answer which is the biology that we need of how conserved is the gene expression between these pieces. So that's the end of this course. So, I hope that we've shown you how BG could help you understand gene expression which as you've seen I think over the morning is rather complex concept and with many different parameters which intervene to help you do biology which is really our goal. So, as I said I would have to leave a bit early but we can start to have some we can already answer your questions now and then Frederick will stay a bit later than me I think. Before that things considering the interest for the expression comparison and the question the UNG maybe I would like just to show briefly that you can do the comparison actually. So, yeah, if you go to the gene search, you enter UNG and you can click on the first link here. And then you have a link here autologues or autologues here, and you get the autologues at different taxonomic level so and you can automatically compare expressions so here at Colorado level. You can see that it's a bit slow already did it. So those are all the gene modifier of UNG genes. And what you can see that apparently there is a huge conservation a high conservation in ovary and testis reproductive system or generally, and, and the crying system so I don't know if it makes sense digestive system. So in the renal system so apparently it's a lot of reproductive digestive and the crying renal. I don't know if it makes sense to you. I have a couple more questions about you and G genes. But yeah, just wanted to show that then it's not an enrichment as in top and that but you can look for the expression conservation between species.