SECT. I.

We should not judge of this work by the supposed causes, but by the effects.

They have greatly erred in the way in which they have gone about to try this work, whether it be a work of the Spirit of God or no, viz. In judging of it a priori, from the way that it began, the instruments that have been employed, the means that have been used, and the methods that have been taken and succeeded, in carrying it on. Whereas, if we duly consider the matter, it will evidently appear that such a work is not to be judged of a priori, but a posteriori. We are to observe the effect wrought; and if, upon examination of that, it be found to be agreeable to the word of God, we are bound to rest in it as God’s work; and be like to be rebuked for our arrogance, if we refuse so to do till God shall explain to us how he has brought this effect to pass, or why he has made use of such and such means in doing it. These texts are enough to cause us, with trembling, to forbear such a way of proceeding in judging of a work of God’s Spirit: “Who hath directed the Spirit of the Lord, or being his counselor hath taught him? With whom took he counsel, and who instructed him, and taught him in the path of judgment, and taught him knowledge, and showed to him the way of understanding?” “The wind bloweth where is listeth, and thou hearest the sound thereof; but canst not tell whence it cometh, and whither it goeth.” We hear the sound, we perceive the effect, and from thence we judge that the wind does indeed blow; without waiting, before we pass this judgment, first to be satisfied what should be the cause of the wind’s blowing from such a part of the heavens, and how it should come to pass that it should blow in such a manner, at such a time. To judge a priori, is a wrong way of judging of any of the works of God. We are not to resolve that we will first be satisfied how God brought this or the other effect to pass, and why he hath made it thus, or why it has pleased him to take such a course, and to use such and such means, before we will acknowledge his work, and give him the glory of it. This is too much for the clay to take upon it with respect to the potter. “God gives not account of his matters: His judgements are a great deep: He hath his way in the sea, and his path in the great waters, and his footsteps are not known; and who shall teach God knowledge, or enjoin him his way, or say unto him, What dost thou? We know not the works of God who maketh all.” No wonder therefore if those that go this forbidden way to work, in judging of the present wonderful operation, are perplexed and confounded. We ought to take heed that we do not expose ourselves to the calamity of those who pried into the ark of God, when God mercifully returned it to Israel, after it had departed from them.

Indeed God has not taken that course, nor made use of those means, to begin and carry on this great work, which men in their wisdom would have thought most advisable, if he had asked their counsel; but quite the contrary. But it appears to me that the great God has wrought like himself, in the manner of his carrying on this work; so as very much to show his own glory, exalt his own sovereignty, power, and all-sufficiency. He has poured contempt on all that human strength, wisdom, prudence, and sufficiency which men have been wont to trust, and to glory in; so as greatly to cross, rebuke, and chastise the pride and other corruptions of men; Isa. ii. 17.

“And the loftiness of man shall be bowed down, and the haughtiness of men shall be made low, and the Lord alone shall be exalted in that day.” God doth thus, in intermingling in his providence so many stumbling-blocks with this work; in suffering so much of human weakness and infirmity to appear; and in ordering so many things that are mysterious to men’s wisdom; in pouring out his Spirit chiefly on the common people, and bestowing his greatest and highest favours upon them, admitting them nearer to himself than the great, the honourable, the rich, and the learned; agreeable to that prophecy, “The Lord also shall save the tents of Judah first, that the glory of the house of David, and the glory of the inhabitants of Jerusalem, do not magnify themselves against Judah.” Those who dwelt in the tents of Judah were the common people, who dwelt in the country, and were of inferior rank. The inhabitants of Jerusalem were their citizens, their men of wealth and figure; and Jerusalem also was the chief place of the habitation or resort of their priests and Levites, and their officers and judges; there sat the great Sanhedrin. The house of David was the highest rank of all, the royal family, and the great men about the king—It is evident by the context, that this prophecy has respect to something further than saving the people out of the Babylonian captivity.

God in this work has begun at the lower end, and he has made use of the weak and foolish things of the world to carry it on. Some of the ministers chiefly employed, have been mere babes in age and standing; and some of them not so high in reputation among their brethren as many others; and God has suffered their infirmities to appear in the sight of others, so as much to displease them; and at the same time it has pleased God greatly to succeed them, while he has not so succeeded others who are generally reputed vastly their superiors. Yea, there is reason to think that it has pleased God to make use of the infirmities of some, particularly their imprudent zeal, and censorious spirit, to chastise the deadness, negligence, earthly-mindedness, and vanity found among ministers in the late times of declension and deadness, wherein wise virgins and foolish, ministers and people, have sunk into a deep sleep. These things in ministers of the gospel, that go forth as the ambassadors of Christ, and have the 367 care of immortal souls, are extremely abominable to God, vastly more hateful in his sight than all the imprudence and intemperate heats, wildness and distraction (as some call it) of these zealous preachers. A supine carelessness, and a vain, carnal, worldly spirit in a minister of the gospel, is the worst madness and distraction in the sight of God. God may also make use at this day of the unchristian censoriousness of some preachers, the more to humble and purify some of his children and true servants that have been wrongfully censured, to fit them for more eminent service and future honour.