Section 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:
Isa. xl. 13,14. "Who hath directed the Spirit of the Lord, or being
his counsellor 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?" John iii. 8., "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, Zech. xii. 7. "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 Babylonish
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 Care of immortal souls, are extremely abominable to God;
vastly more hately 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. |