Existence and Attributes of God, Discourse 9 (4 of 4)

Existence and Attributes of God · Discourse 9 (4 of 4)

p. 395Fifthly, The Vſe, I. Of Information. If wiſdom be an excellency of the Divine Nature; then

1. Christ's Deity may hence be aſſerted. Wiſdom is the emphatical Title of Chriſt in Scripture, Prov. 8.12, 13, 31. where Wiſdom is brought in ſpeaking as a diſtinct Perſon; aſcribing Counſel, and Underſtanding, and the Knowledge of witty Inventions to it ſelf. He is called alſo the power of God, and the wiſdom of God**1 Cor. 1.21.1 Cor 1:21. And the Ancients generally underſtood that place, Col. 2.3. In him are hid all the treaſures of wiſdom and knowledge, as an aſſertion of the God-head of Chriſt, in regard of the infiniteneſs of his knowledge; referring wiſdom to his knowledge of Divine things; and knowledge to his underſtanding of all Human things. But the natural ſenſe of the place ſeems to be this, that all wiſdom and knowledge is diſplayed by Chriſt in the Goſpel; and the words, foreign, refer either to Chriſt, or the myſtery of God ſpoken of, verſ. 2. But the Deity of Chriſt, in regard of infinite Wiſdom, may be deduc'd from his Creation of things, and his Government of things; both which are aſcribed to him in Scripture. The firſt aſcribed to him, John 1.3. All things were made by him; and verſe 27. Without him was not any thing made, that was made. The ſecond John 5.22. The Father hath committed all Judgment to the Son; and both put together, Col. 2.16, 17.

Now ſince he hath the Government of the World, he hath the Perfections neceſſary to ſo great a Work. As the Creation of the World, which is aſcribed to him, requires an infinite power, ſo the Government of the World requires an infinite wiſdom. That he hath the knowledge of the hearts of men, was proved in handling the Omniſcience of God. That knowledge would be to little purpoſe without wiſdom to order the motions of mens hearts, and conduct all the qualities and actions of Creatures, to ſuch an end as is anſwerable to a wiſe Government; we cannot think ſo great an Imployment can be without an Ability neceſſary for it. The Government of Men and Angels is a great part of the glory of God; and if God ſhould intruſt the greateſt part of his Glory in hands unfit for ſo great a truſt, it would be an argument of weakneſs in God, as it is in men, to pitch upon unfit Inſtruments for particular Charges: Since God hath therefore committed to him his greateſt Glory, the Conduct of all things for the higheſt end, he hath a wiſdom requiſite for ſo great an end, which can be no leſs than infinite: If then Chriſt were a finite Perſon, he would not be capable of an infinite Communication; he could not be a Subject wherein infinite wiſdom could be lodged; for the terms finite and infinite are ſo diſtant, that they cannot commence one another; finite can never be changed into infinite, no more than infinite can into finite.

2. Hence we may aſſert, The right and fitneſs of God for the Government of the World, as he is the wiſest Being. Among men, thoſe who are excellent in Judgment, are accounted fitteſt to preſide over, and give orders to others; the wiſeſt in a City are moſt capable to govern a City; or at leaſt, though ignorant men may bear the Title, yet the advice of the ſoundeſt and skilfulleſt Heads ſhould prevail in all publick Affairs: We ſee in Nature, that the eye guides the body, and the mind directs the eye.

p. 396**Amy…u…. M…. …or. 1. p. 253, 259.Power and Wiſdome are the two Arms of Authority: Wiſdom knows the end, and directs the means; Power executes the means deſign'd for ſuch an end. The more ſplendid and ſtrong thoſe are in any, the more Authority reſults from thence, for the conduct of others that are of an inferiour Orb: Now God being infinitely excellent in both, his ability and right to the management of the World, cannot be ſuſpected; the whole World is but one Commonwealth, whereof God is the Monarch. Did the Government of the World depend upon the Election of Men and Angels, where could they pitch, or where would they find Perfections capable of ſo great a work, but in the Supream Wiſdom? His Wiſdom hath already been apparent in thoſe Laws, whereby he formed the World into a Civil Society, and the Iſraelites into a Commonwealth: The one ſuted to the Conſciences and Reaſons of all his Subjects, and the other ſuted to the Genius of that particular Nation, drawn out of the Righteouſneſs of the Moral Law, and applicable to all Caſes that might ariſe among them in their Government; ſo that Moſes aſſerts, that the wiſdom apparent in their Laws enacted by God, as their chief Magiſtrate, would render them famous among other Nations, in regard of their Wiſdom, as well as their Righteouſneſs, Deut. 4.6, 7, 9. Alſo this perfection doth evidence, that God doth actually govern the World. It would not be a commendable thing for a man, to make a curious Piece of Clock-work, and take no care for the orderly motion of it. Would God diſplay ſo much of his Skill in framing the Heaven and Earth, and none in actual guidance of them to their particular and univerſal ends? Did he lay the Foundation in order, and fit every Stone in the Building, make all things in weight and meaſure, to let them afterwards run at hap hazard? Would he bring forth his Power to view in the Creation, and let a more glorious perfection lye idle, when it had ſo large a Field to move in? Infinite wiſdom is inconſiſtent with inactivity. All Prudence doth illuſtrate itſelf in untying the hardeſt knots, and diſpoſing the moſt difficult Affairs to a happy and ſucceſsful Iſſue: All thoſe various Arts and Inventions among men, which lend their aſſiſting hand to one another, and thoſe various Employments, their ſeveral Genius's lead them to, whereby they ſupport one anothers welfare, are Beams and inſtincts of Divine wiſdom in the Government of the World. He that made all things in wiſdom ††Pſal. 104.24Ps 104:24would not leave his works to act and move only according to their own folly, and idly behold them jumble together, and run counter to that end he deſigned them for; we muſt not fancy a Divine Wiſdom to be deſtitute of Activity.

3. Here we may ſee a ground of God's patience. The moſt impotent perſons are the moſt impatient, when un-foreſeen Emergencies ariſe, or at Events expected by them, when their feeble Prudence was not a ſufficient match to conteſt with them, or prevent them. But the wiſer any man is, the more he bears with thoſe things which ſeem to croſs his Intentions, becauſe he knows he graſps the whole Affair, and is ſure of attaining the end he propoſeth to himſelf; yet as a finite wiſdom can have but a finite patience, ſo an infinite wiſdom poſſeſſes an infinite patience.

The wiſe God intends to bring glory to himſelf, and good to ſome of his Creatures, out of the greateſt evils that can happen in the World: He beholds no exorbitant Afflictions and monſtrous Actions, but what he can diſpoſe to a good and glorious end, even to work together for good to them that love God **Rom. 8.28.Rom 8:28; and therefore doth not preſently fall foul upon the Actors, till he hath wrought out that temporary Glory to himſelf, and Good to his People which he deſigns. The times of Ignorance God winkt at, till he had brought his Son into the World, and manifeſted his wiſdom in Redemption, and when this was done he preſſeth men to a ſpeedy repentance ††Acts 17.30.Acts 17:30; that as, he forebore puniſhing their Crimes, in order to the diſplaying his wiſdom in the deſign'd Redemption; ſo when he had effected it, they muſt forbear any longer abuſing his Patience.

p. 3974. Hence appears the Immutability of God in his Decrees. He is not deſtitute of a Power and Strength to change his own Purpoſes; but his Infinite Perfection of Wiſdom is a bar to his laying aſide his Eternal Reſolves, and f rming new ones; Iſai. 46.10. He reſolves the end from the beginning, and his cou…ſel stands; ſtands immovable, becauſe it is Counſel. 'Tis an impotent Counſel, that is ſubject to a daily thwarting it ſelf. Inconſtant Perſons are accounted by Men, deſtitute of a due meaſure of Prudence. If God change his Mind, 'tis either for the better or the worſe; if for the better, he was not wiſe in his former Purpoſe; if for the worſe, he is not wiſe in his preſent Reſolve. No alteration can be without a reflect on of Weakneſs upon the former or preſent determination. God muſt either ceaſe to be as Wiſe as he was before, or begin to be Wiſer than he was before the change; which to think or imagine is to deny a Deity. If any Man change his Reſolution, he is apprehenſive of a flaw in his former Purpoſe, and finds an Inconvenience in it, which moves him to ſuch a change; which muſt be either for want of fore-ſight in himſel…, or want of a due conſideration of the object of his Counſel: Neither of whic… can be imagined of God without a denial of the Deity. No, t…ere are no blots and blemiſhes in his Purpoſes and Promiſes. Repentance indeed is an act of Wiſdom in the Creature; but it preſuppoſeth Folly in his former Actions, which is inconſiſtent with Infinite Perfection. Men are often too raſh in Promiſing; and therefore what they promiſe in haſte, they perform at leaſure, or not at all: They conſider not before they Vow, and make After-enquiries, whether they had beſt ſtand to it.

The only wiſe God need not any After-game: As he is Soveraignly Wiſe, he ſees no cauſe of r…verſing any thing, and wants not expedients for his own Purpoſe; and as he is Infinitely Powerful, he hath no Superiour to hinder him from executing his Will, and making his People enjoy the effects of his Wiſdom. If he had a recollection of Thoughts (as Man hath) and ſaw a neceſſity to mend them, he were not Infinitely Wiſe in his firſt Decrees. As in Creation, he looked back upon the ſeveral Pieces of that goodly Frame he had erected, and ſaw them ſo exact, that he did not take up his Penſil again to mend any Particle of the firſt Draught; ſo his Promiſes are made with ſuch Infinite Wiſdom and Judgment, that what he writes is Irreverſible and for Ever, as the Decrees of the Medes and Perſians. All the words of God are Eternal, becauſe they are the Births of Righteouſneſs and Judgment, Hoſ. 2.19. I will betroth thee to me for ever, in Righteouſneſs and Judgment. He is not of a wavering and flitting Diſcretion: If he Threatens, he wiſely conſiders what he Threatens; if he Promiſes, he wiſely conſiders what he Promiſes, and therefore is Immutable in both.

5. Hence it follows, th…t God is a fit Object for our Truſt and Confidence. For God being Infinitely Wiſe, when he Promiſes any thing, he ſees every th ng which may hinder, and every thing which may promote the execution of it; ſo that he cannot diſcover any thing aft…rwards, that may move him to take up After thoug…ts: He hath more Wiſdom than to promiſe any thing hand over head, or any thing which he knows he cannot accompliſh. Thoug… God, as True, be the Object of our Truſt; yet God, as Wiſe, is the Foundation of our Truſt. We truſt him in his Promiſe; the Promiſe was made by Mercy, and 'tis perform d by Truth; but Wiſdom conducts all Means to the accompliſhment of it. There are many Men, whoſe Honeſty we can confide in, but whoſe Diſcretion we are diffident of: But there is no defect eith r of the one or the other, which may ſcare us from a depending upon God in our concerns. The words of Mans wiſdom the Apoſtle entitles Enticing, 1 Cor. 2.4. in oppoſition to the words of Gods wiſdom, which are firm, ſtable, and undeniable demonſtrations. As the Power of God is an encouragement of Truſt, becauſe he is able to effect; ſo the Wiſdom of God comes into the rank of thoſe Attributes which ſupport our Faith. To put a Confidence in him, we muſt be perſwaded, not only that he is Ignorant of nothing in the World, but that he is Wiſe to manage the whole courſe of Nature, and diſpoſe of all his Creatures, for the bringing his Purpoſes and his Promiſes to their deſigned perfection.

p. 3986. Hence appears the neceſſity of a publick review of the Management of the World, and of a Day of Judgment. As a Day of Judgment may be inferr'd from many Attribute of God; as his Soveraignty, Justice, Omniſcience, &c. ſo among the reſt from this of Wiſdom. How much of this Perfection will lie unvail'd and obſcure, if the Sins of Men be not brought to view, whereby the ordering the unrighteous Actions of Men, by his directing and over-ruling Hand of Providence, in ſubſerviency to his own Purpoſes and his Peoples good, may appear in all its glory? Without ſuch a publick Review, this part of Wiſdom will not be clearly viſible; how thoſe Actions, which had a vile foundation in the Hearts and deſigns of Men, and were formed there to gratifie ſome baſe Luſt, Ambition, and Covetouſneſs, &c. were by a ſecret Wiſdom preſiding over them, conducted to amazing Ends.

'Tis a part of Divine Wiſdom to right it ſelf, and convince Men of the reaſonableneſs of its Laws, and the unreaſonableneſs of their Contradictions to it. The execution of the Sentence, is an act of Juſtice; but the conviction of the reaſonableneſs of the Sentence, is an act of Wiſdom, clearing up the Righteouſneſs of the proceeding; and this precedes, and the other follows. Jude 15. To convince all that are ungodly, of all their ungodly deeds. That Wiſdom which contrived ſatisfaction, as well as that Juſtice which required it, is concerned in righting the Law, which was enacted by it. The Wiſdom of a Soveraign Law-giver is engaged not to ſee his Law vilified and trampled on, and expoſed to the Luſts and Affronts of Men, without being concerned in vindicating the Honour of it. It would appear a Folly to enact and publiſh it, if there were not a Reſolution to right and execute it.

The Wiſdom of God can no more aſſociate Iniquity and Happineſs together, than the Juſtice of God can ſeparate Iniquity from Puniſhment. It would be defective, if it did always tamely bear the Inſolences of Offenders, without a time of remark of their Crimes, and a Juſtification of the Precept rebelliouſly ſpurn'd at. He would be Unwiſe, if he were Unjuſt; Unrighteouſneſs hath no better a Title in Scripture, than that of Folly. 'Tis no part of Wiſdom, to give birth to thoſe Laws which he will always behold ineffectual, and neither vindicate his Law by a due execution of the Penalty, nor right his own Authority, con…emn'd in the violation of his Law, by a juſt Revenge. Beſides, What Wiſdom would it be for the Soveraign Judge, to lodge ſuch a Spokeſman for himſelf, as Conſcience in the Soul of Man, if it ſhould be alway found ſpeaking, and at length be found falſe in all that it ſpeaks? There is therefore an apparent proſpect of the Day of Account, from the conſideration of this Perfection of the Divine Nature.

7. Hence we have a ground for a mighty Reverence and Veneration of the Divine Majesty. Who can contemplate the Sparklings of this Perfection in the variety of the Works of his hands, and the exact Government of all his Creatures, without a raiſed Admiration of the Excellency of his Being, and a falling flat before him, in a poſture of Reverence to ſo great a Being? Can we behold ſo great a maſs of Matter, digeſted into ſeveral Forms, ſo exact a Harmony and Temperament in all the Creatures, the proportions of Numbers and Meaſures, and one Creature anſwering the Ends and Deſigns of another, the diſtinct Beauties of all, the perpetual Motion of all things without checking one another; the variety of the Nature of things, and all acting according to their Nature with an admirable Agreement; and altogether, like differing ſtrings upon an Inſtrument, emitting divers Sounds, but all reduc'd to order in one delightful Leſſon. I ſay, Can we behold all this without Admiring and Adoring the Divine Wiſdom, which appears in all?

And from the Conſideration of this, let us paſs to the Conſideration of his Wiſdom in Redemption; in reconciling divided Intereſts, untying Hard-knots, drawing one contrary out of another; and we muſt needs acknowledge that the Wiſdom of all the Men on Earth, and Angels in Heaven, is worſe than Nothing, and Vanity in compariſon of this vaſt Ocean. And as we have a greater eſteem p. 399for thoſe that invent ſome excellent Artificial Engines; what Reverence ought we to have for him that hath ſtampt an unimitable Wiſdom upon all his Works? Nature orders us to give Honour to our Superiours in Knowledge, and conſide in their Counſels; but none ought to be Reverenc'd as much as God, ſince none equals him in Wiſdom.

8. If God be Infinitely Wiſe, it ſhews us the neceſſity of our Addreſs to him, and Invocation of his Name. We are ſubject to Miſtakes, and often overſeen; we are not able rightly to Counſel our ſelves. In ſome caſes all Creatures are too ſhort-ſighted to apprehend them, and too ignorant to g ve Advice proper for them, and to contrive Remedies for their eaſe; but with the Lord there is Counſel, Jer. 32.19. He is great in counſel, and mighty in working; great in Counſel to adviſe us, mighty in Working to aſſiſt us. We know not how to effect a deſign, or prevent an expected Evil. We have an Infinite Wiſdom to go to, that is every way skilful to manage any buſineſs we deſire, to avert any Evil we fear, to accompliſh any thing we commit into his hands. When we know not what to reſolve, he hath a Counſel to guide us, Pſal 73.24. He is not more Powerful to effect what is needful, than Wiſe to direct what is fitting. All Men ſtand in need of the Help of God, as one Man ſtands in need of the aſſiſtance of other Men, and will not do any thing without Advice; and he that takes Advice, deſerves the Title of a Wiſe man, as well as he that gives Advice. But no Man needs ſo much the Advice of another Man, as all Men need the Counſel and Aſſiſtance of God: Neither is any mans Wit and Wiſdom ſo far in…eriour to the Prudence and Ability of an Angel, as the Wiſdom of the wiſeſt Man and the moſt ſharp-ſighted Angel, is inferiour to the Infinite Wiſdom of God. We ſee therefore, that it is beſt for us to go to the Fountain, and not content our ſelves with the Streams; to beg Advice from a Wiſdom that is Infinite and Infallible, rather than from that which is Finite and Fallible.

Ʋſe II. If Wiſdom be the Perfection of the Divine Majeſty, How prodigious is the Contempt of it in the World?

In General.

All Sin ſtrikes at this Attribute, and is in one part or other a degrading of it: The firſt Sin directed its Venom againſt this. As the Devils endeavoured to equal their Creator in Power; ſo Man endeavoured to equal him in Wiſdom: Both indeed ſcorn'd to be rul'd by his Order; but Man evidently exalted himſelf againſt the Wiſdom of God, and aſpired to be a ſharer with him in his Infinite Knowledge: Would not let him be the only wiſe God, but cheriſhed an ambition to be his Partner. Juſt as if a Beam were able to imagine, it might be as bright as the Sun; or a Spark fancy, it could be as full fraught with Heat, as the whole Element of Fire. Man would not ſubmit to the Infinite Wiſdom of God in the prohibition of one ſingle Fruit in the Garden, when by the right of his Soveraign Authority, he might have granted him only the uſe of one. All Preſumptuous ſins are of th…s nature, they are therefore called Reproaches of God, Numb. 15.30. the Soul that doth ought preſumptuouſly, reproacheth the Lord. All Reproaches are either for Natural, Moral, or Intellectual defects. All Reproaches of God, muſt imply either a Weakneſs or Unrighteouſneſs in God. If Unrighteouſneſs, his Holineſs is denied; if Weakneſs, his Wiſdom is blemiſhed.

In General, All Sin ſtrikes at this Perfection two ways.

1. As it defaceth the wiſe workmanſhip of God. Every Sin is a deforming and blemiſhing our own Souls, which, as they are the prime Creatures in the lower World, ſo they have greater Characters of Divine Wiſdom in the Fabrick of them: But this Image of God is ruin'd and broken by Sin. Though the ſpoiling of it be a ſcorn of his Holineſs, 'tis alſo an affront to his Wiſdom; for though his Power was the cauſe of the production of ſo fair a Piece, yet his Wiſdom was the guide of his Power, and his Holineſs the Pattern whereby he wrought it: His Power effected it, and his Holineſs was exemplified in it; but his Wiſdom contrived it.

p. 400If a Man had a curious Clock or Watch, which had coſt him many years pains and the ſtrength of his Skill to frame it; for another, after he had ſeen and conſidered it, to trample upon it, and cruſh it in pieces, would argue a contempt of the Artificers Skill. God hath ſhewn infinite Art in the Creation of Man; but Sin unbeautifies Man, and raviſheth his Excellency. It cuts and ſlaſheth the Image of God ſtampt by Divine Wiſdom, as though it were an Object only of Scorn and Contempt. The Sinner in every Sin acts, as if he intended to put himſelf in a better poſture, and in a fairer dreſs, than the Wiſdom of God hath put him in by Creation.

2. In the ſlighting his Laws. The Laws of God are highly Rational; they are drawn from the depths of the Divine Underſtanding, wherein there is no unclearneſs, and no defect. As his Underſtanding apprehends all things in their true Reaſon; ſo his Will enjoyns all things for worthy and wiſe Ends: His Laws are contrived by his Wiſdom for the happineſs of Man, whoſe Happineſs, and the M…thods to it, he underſtands better than Men or Angels can do. His Laws being the Orders of the Wiſeſt Underſtanding, every breach of his Law is a flying in the Face of his Wiſdom. All Human Laws, though they are enforced by Soveraign Authority; yet they are, or ought to be in the compoſing of them, founded upon Reaſon, and ſhould be particular applications of the Law of Nature, to this or that particular emergency. The Laws of God then, who is ſumma ratio, are the birth of the trueſt Reaſon; though the Reaſon of every one of them may not be ſo clear to us.

Every Law, though it conſiſts in an act of the Will, yet doth preſuppoſe an act of the Underſtanding. The act of the Divine Ʋnderſtanding in framing the Law, muſt be ſuppoſed to precede the act of his Will, in commanding the Obſervance of that Law. So every Sin againſt the Law, is not only againſt the Will of God commanding, but the Reaſon of God contriving; and a cleaving to our own Reaſon, rather than the Underſtanding or Mind of God: As if God had miſtaken in making his Law, and we had more underſtanding to frame a better, and more conducing to our happineſs: As if God were not Wiſe enough to govern us, and preſcribe what we ſhould do, and what we ſhould avoid; as if he deſigned not our welfare, but our misfortune.

Whereas the Precepts of God are not tyrannical Edicts, or Acts of meer Will, but the fruits of Counſel; and therefore every breach of them is a real declamation againſt his Diſcretion and Judgment, and preferring our own Imaginations, or the Suggeſtions of the Devil, as our Rule, before the Reſults of Divine Counſel: While we acknowledge him Wiſe in our Opinion, we ſpeak him Fooliſh by our Practiſe; when inſtead of being guided by him, we will guide our ſelves. No Man will queſtion, but it is a controuling Divine Wiſdom, to make Alterations in his Precepts; dogmatically, either to add ſome of their own, or expunge any of his: And is it not a Crime of the like reflection to alter them Practically? When we will obſerve one part of the Law, and not another part; but pick and chooſe where we pleaſe our ſelves, as our Humors and Carnal Intereſt prompts us. It is to charge that part of the Law with Folly, which we refuſe to conform unto.

The more cunning any Man is in Sin, the more his ſin is againſt Divine Wiſdom, as if he thought to out-wit God. He that receives the Promiſes of God, and the Teſtimony of Chriſt, ſets to his Seal, that God is true, John 3.33. By the like ſtrength of Argument it will undeniably follow, That he that refuſeth Obedience to his Precept, ſets to his Seal that God is fooliſh. Were they not Rational, God would not enjoyn them; and if they are Rational, we are Enemies to Infinite Wiſdom, by not complying with them. If Infinite Prudence hath made the Law, why is not every part of it obſerved; if it were not made with the beſt Wiſdom, why is any part of it obſerved? If the defacing his Image be any Sin, as being a defaming his Wiſdom in Creation; the breaking his Law is no leſs a Sin, as being a diſgracing his Wiſdom in his Adminiſtration. 'Tis upon this account, likely, that the Scripture ſo often counts Sinners Fools, ſince it is certainly inexcuſable Folly, to contradict undeniable and infallible Wiſdom; yet this is done in the leaſt p. 401Sin: And as he that breaks one title of the Law, is deſervedly accounted guilty of the breach of the whole, James 2.10. ſo he that deſpiſeth the leaſt ſtamp of Wiſdom in the minuteſt part of the Law, is deſervedly counted as a Contemner of it, in the frame of the whole Statute-Book.

But in Particular, the Wiſdom of God is affronted and Invaded,

1. By introducing new Rules and Modes of Worſhip, different from Divine Institutions. Is not this a manifeſt reflection on this Perfection of God, as though he had not been Wiſe enough to provide for his own Honour, and model his own S…rvice; but ſtood in need of our directions, and the caprichio's of our Brains? Some have obſerved, that it is a greater Sin in Worſhip to do what we ſhould not, than to omit what we ſhould perform††Strong of the Will.. The one ſeems to be out of weakneſs, becauſe of the high exactneſs of the Law; and the other out of impudence, accuſing the Wiſdom of God of Imperfection, and controuling it in its Inſtitutions. At beſt, it ſeems to be an Imputation of Human Baſhfulneſs to the Supream Soveraign; as if he had been aſhamed to preſcribe all that was neceſſary to his own Honour, but had left ſomething to the Ingenuity and Gratitude of Men.

Man has ever ſince the fooliſh Conceit of his old Anceſtor Adam, preſumed he could be as Wiſe as God; and if he who was created upright entertain'd ſuch Conceits, much more doth Man now, under a maſs of Corruption, ſo capable to foment them. This hath been the continual practiſe of Men; not ſo much to reject what once they had received as Divine, but add ſomething of their own Inventions to it.

The Heathens renounced not the Sacrificing of Beaſts for the expiation of their Offences (which the Old World had received by Tradition from Adam, and the New World, after the Deluge, from Noah.) But they had blended that Tradition with Rites of their one, and offered Creatures unclean in themſelves, and not fit to be offered to an Infinitely Pure Being; for the diſtinction of Clean and Ʋnclean, was as Ancient as Noah, Gen. 8.20. yea before, Gen. 7.2.

So the Jews did not diſcard what they had received from God, as Circumciſion, the Paſsover, and Sacrifices; but they would mix a heap of Heatheniſh Rites with the Ceremonies of Divine Ordination, and practiſe things which he had not commanded, as well as things which he had enjoyned them. And therefore 'tis obſervable, that when God taxeth them with this Sin; he doth not ſay, They brought in thoſe things which he had forbidden into his Worſhip; but thoſe things which he had not commanded, and had given no order for, to intimate, that they were not to move a ſtep without his Rule; (Jer. 7.31. They have built the high places of Tophet, which I commanded them not, nor came it into my heart; and Levit. 10.1. Nadabs and Abihu's ſtrange Fire was not commanded;) ſo charging them with Impudence and Raſhneſs in adding ſomething of their own, after he had revealed to them the manner of his Service, as if they were as Wiſe as God. So loth is Man to acknowledge the Supremacy of Divine Underſtanding, and be ſenſible of his own Ignorance.

So after the divulging of the Goſpel, the Corrupters of Religion did not fling off, but preſerved the Inſtitutions of God, but painted and patch'd them up with Pagan Ceremonies; impoſed their own Dreams with as much force, as the Revelations of God. Thus hath the Papacy turn'd the Simplicity of the Goſpel into Pagan Pomp, and Religion into Politicks; and revived the Ceremonial Law, and raked ſome Limbs of it out of the Grave, after the Wiſdom of God had rung her Knell, and honourably Interr'd her, and ſhelter'd the Heatheniſh Superſtitions in Chriſtian Temples, after the Power of the Goſpel had chas'd the Devils, with all their Trumpery, from their ancient Habitations.

Whence ſhould this proceed, but from a partial Atheiſme, and a mean conceit of the Divine Wiſdom? As though God had not Underſtanding enough to preſcribe the Form of his own Worſhip; and not Wiſdom enough to ſupport it, wit… out the Crutches of Human Prudence.

p. 402Human Prudence is too low to parallel Divine Wiſdom; 'tis an incompetent Judge of what is fit for an Infinite Majeſty. 'Tis ſufficiently ſeen in the ridiculous and ſenſeleſs Rites among the Heathens; and the Cruel and Deviliſh ones, fetch'd from them by the Jews. What work will Human Wiſdom make with Divine Worſhip, when it will preſume to be the Director of it, as a Mate with the Wiſdom of God? Whence will it take its meaſures, but from Senſe, Humor, and Fancy? As though what is grateful and comly to a depraved Reaſon, were as beautiful to an unſpotted, and Infinite Mind. Do not ſuch tell the World, that they were of Gods Cabinet Councel, ſince they will take upon them to judge, as well as God, what is well pleaſing to him? Where will it have the humility to ſtop, if it hath the preſumption to add any one thing to Revealed Modes of Worſh p? How did God tax the Iſraelites with making Idols according to their own underſtanding? Hoſ. 13.2. imagining their own Underſtandings to be of a ſiner make, and a perfecter Mould than their Creators; and that they had fetched more light from the Chaos of their own Brains, than God had from Eternity in his own Nature? How ſlight will the Excuſe be, God hath not forbidden this, or that, when God ſhall ſilence Men with the Queſtion, Where, or when did I command this, or that? There was no Addition to be made under the Law to the meaneſt Inſtrument God had appointed in his Service. The Sacred Perfume was not to have one Ingredient more put into it, than what God had preſcribed in the Compoſition; nor was any Man upon pain of Death to imitate it; nor would God endure, that Sacrifices ſhould be conſum'd with any other Fire, than that which came down from Heaven. So tender is God of any Invaſions of his Wiſdom and Authority. In all things of this Nature, whatſoever voluntary humility and reſpect to God they may be diſguiſed with, there is a ſwelling of the fleſhly mind againſt Infinite Underſtanding, which the Apoſtle nauſeates, Coloſſ. 2.18.

Such Mixtures have not been bleſt by God: As God never proſper'd the Mixtures of ſeveral kinds of Creatures, to form and multiply a new Species, as being a diſſatisfaction with his Wiſdom, as Creator; ſo he doth not proſper Mixtures in Worſhip, as being a Conſpiracy againſt his Wiſdom, as a Law-giver.**Vaifin. The Talmud takes notice, that the Court of Bethany was waſted three years before Jeruſalem, becauſe they preferred their own words before the words of the Law. The Deſtruction of the Jews, was judged by ſome of their Doctors to be, for preferring Human Traditions before the Written Word; which they ground on Iſai. 29.33. Their fear of me was taught by the Precepts of Men. The Injunctions of Men were the Rule of their Worſhip, and not the Preſcripts of my Law.

To conclude, Such as make Alterations in Religion, different from the firſt Inſtitution, are intolerable Buſie-bodies, that will not let God alone with his own Affairs. Vain Man would be wiſer than his Maker, and be dabbling in that which is his ſole Prerogative.

2. In neglecting Means Inſtituted by God. When Men have riſings of heart againſt Gods Ordinances, They reject the counſel of the Lord against themſelves, or in themſelves, Luke 7.30. foreign. They diſannull'd the Wiſdom of God, the Spring of his Ordinances: All neglects, are diſregards of Divine Preſcriptions, as impertinent and unavailable to that End for which they were appointed, as not being ſuted to the common dictates of Reaſon; ſometimes out of a Voluntary humility, ſuch as Peters was, when he denied Christs condeſcenſion to waſh his feet, John 13.8. and thereby judged of the comlineſs of his Maſters intention and action. Such as continually neglect the great Inſtitution of the Lords Supper out of a ſenſe of Ʋnworthineſs, are in the ſame rank with Peter, and do, as well as he, fall under the blame and reproof of Chriſt.

Men would be ſaved, and uſe the Means; but either Means of their own Appointment, or not all the Means of Gods ordering††Pont. M…dit. part. 3 p 366.. They would have Gods Wiſdom and Will condeſcend to theirs, and not theirs conformed to God. As if our blind Judgments were fitteſt to make the election of the Paths to Happineſs. L…ke Na…man, who when he was ordered by the Prophet, for the cure of his Leproſie, to waſh ſeven times in Jordan, would be the Prophets Director, and have him touch him with his Hand: As if a Patient ſick of a deſperate Diſeaſe, ſhould Preſcribe to his Skilful Phyſician, what Remedies he ſhould order for his p. 403Cure, and make his own infirm Reaſon, or his Guſt and Palate the Rule, rather than the Phyſicians Skill.

Mens Inquiries are, Who will ſhew us any good? They rather faſten upon any Means, than what God hath ordained.**Durant de Tent. p. 403, 404. We invert the Order Divine Wiſdom hath eſtabliſhed, when we would have God ſave us in our own way, not in his. 'Tis the ſame thing, as if we would have God nouriſh us without Bread, and cure our Diſeaſes without Medicines, and increaſe our Wealth without our Induſtry, and cheriſh our Souls without his Word and Ordinances. 'Tis to demand of him an alteration or his Methods, and a ſeparation of that which he hath by his Eternal Judgment joyned together. Therefore for a Man to pray to God to ſave him, when he will not uſe the Means he hath appointed for Salvation, when he ſlights the Word, which is the Inſtrument of Salvation, is a Contempt of the Wiſdom of Divine Inſtitutions.

Alſo in Onaſſions of Prayer; when we conſult not with God upon emergent Occaſions, we truſt more to our own wiſdom than Gods, and imply, that we ſtand not in need of his Conduct, but have ability to direct our ſelves, and accompliſh our Ends without his guidance. Not ſeeking God, is by the Prophet tax'd to be a reflection upon this Perfection of God, Iſai. 31.1, 2. They look not to the Holy One of Iſrael, neither ſeek the Lord, &c. And the like Charge he brings againſt them, Hoſ. 8.9. They are gone up to up to Aſſyria, a wild Aſs alone by himſelf, not conſulting God.

3. In cenſuring Gods Revelations and Actions, if they be not according to our Schemes. When we will not ſubmit to his plain Will, without penetrating into the unrevealed Reaſon of it, nor adore his Counſels without controuling them; as if we could correct both Law and Goſpel, and frame a better Method of Redemption than that of Gods contriving. Thus Men ſlighted the Wiſdom of God in the Goſpel, becauſe it did not agree with that Philoſophical Wiſdom and Reaſon they had ſuckt in by Education from their Maſters††1 Cor. 1 21, 22.1 Cor 1:211 Cor 1:22, contrary to their Practice in their Superſtitious Worſh…p; where the Oracles they thought Divine, were entertained with Reverence, not with Diſpute; and though ambiguous, were not counted ridiculous by the Worſhipper. How fooliſh is Man in this, wherein he would be accounted wiſe? Adam in Innocence was unfit to controul the Doctrine of God, when the Eye of his Reaſon was clear; and much more are we, ſince the depravation of our Natures.

The Revelations of God tower above Reaſon in its Purity; much more above Reaſon in its Mud and Earthineſs. The Rays of Divine Wiſdom are too bright for our Human Underſtandings, much more for our Sinful Underſtandings. 'Tis baſe to ſet up Reaſon, a Finite principle, againſt an Infinite Wiſdom; much baſer to ſet up a depraved and and purblind Reaſon, againſt an All-ſeeing and holy Wiſdom. If we would have a Reaſon for all that God ſpeaks, and all that God acts; our Wiſdom muſt become Infinite as his, or his Wiſdom become Finite as ours.

All the Cenſures of Gods Revelations ariſe from ſome prejudicate Opinions or Traditional Maximes, that have enthroned themſelves in our Minds, which are made the Standard whereby to judge of the things of God, and receive or reject them, as they agree with or diſſent from thoſe Principles ‖‖Coloſſ. 2.8.Col 2:8. Hence it was that the Philoſophers in the Primitive Times were the greateſt Enemies to the Goſpel: And the Contempt of Divine Wiſdom, in making Reaſon the Supream Judge of Divine Revelation, was the fruitful Mother of the Hereſies in all Ages ſpringing up in the Church, and eſpecially of that Socinianiſm, that daily inſinuates it ſelf into the minds of Men.

This is a wrong to the Wiſdom of God. He that cenſures the Words or Actions of another, implies, that he is in his Cenſure wiſer than the Perſon cenſured by him. 'Tis as inſupportable to determine the Truth of Gods plain Dictates by our Reaſon, as it is to meaſure the ſutableneſs or unſutableneſs of his Actions by the humor of our Will. We may ſooner think to ſpan the Sun, or graſp a Star, or ſee a Gnat ſwallow a Leviathan, than fully underſtand the Debates of Eternity.

p. 404To this we may refer too curious Enquiries into Divine Methods, and intruding into thoſe things which are not revealed, Coloſſ. 2.18. It is to affect a Wiſdom equal with God, and an Ambition to be of his Cabinet-Councel. We are not content to be Creatures, that is, to be every way below God; below him in Wiſdom, as well as Power.

4. In preſcribing God methods of Acting. When we pray for a thing without a due ſubmiſſion to Gods Will; as if we were his Counſellors, yea his Tutors, and not his Subjects, and God were bound to follow our humors, and be ſwayed according to the Judgment of our Ignorance; when we would have ſuch a Mercy which God thinks not fit to give, or have it in this method, which God deſigns to convey through another Chanel. Thus we would have the only wiſe God take his meaſures from our Paſſions: Such a controuling of God was Jonahs Anger about a Gourd, Jonah 3.10. It diſpleaſed Jonah exceedingly, and he was very angry.

We would direct him how to diſpoſe of us; as though he that had Infinite Wiſdom to contrive, and rear the excellent Fabrick of the World, had not Wiſdom enough, without our Diſcretions, to place us in a ſphere proper for his own Ends, and the uſe he intends us in the Univerſe. All the Speeches of Men, (Would I had been in ſuch an Office, had ſuch a Charge: Would I had ſuch a Mercy, in ſuch a method, or by ſuch Inſtruments,) are Intrenchments upon Gods wiſe diſpoſal of Affairs.

This impoſing upon God is a Helliſh diſpoſition, and in Hell we find it. The Rich man in Hell, that pretends ſome Charity for his Brethren on Earth, would direct God a way to prevent their ruine, by ſending one from the dead to ſchool them, as a more effectual Means than Moſes and the Prophets, Luke 16.29, 30. 'Tis a Temper alſo to be found on Earth; what elſe was the language of Sauls ſaving the Amalekites Cattle againſt the plain Command of God, 1 Sam. 15.15. As if God in his Fury had overſhot himſelf, and overlooked his Altar, in d…priving it of ſo great a Booty for its Service: As if it were an unwiſe thing in God, to loſe the Prey of ſo many ſtately Cattle, that might make the Altar ſmoke with their Entrails, and ſerve to expiate the Sins of the People; and therefore he would rectifie that which he thought to be an overſight in God, and ſo magnifies his own Prudence and Diſcretion above the Divine.

We will not let God act as he thinks fit, but will be directing him, and teaching him knowledge, Job. 21.22. As if God were a Statue, an Idol, that had Eyes and ſaw not, Hands, but acted not; and could be turned as an Image may be, to what quarter of the Heaven we pleaſe our ſelves. The Wiſdom of God is unbyaſt; he orders nothing but what is fitteſt for his End, and we would have our ſhallow Brains the byaſs of Gods acting. And will not God reſent ſuch an Indignity, as a reflection upon his Wiſdom as well as Authority, when we intimate that we have better Heads than he, and that he comes ſhort of us in Underſtanding?

5. In Murmuring and Impatience. One demands a Reaſon, why he hath this or that Croſs? Why he hath been deprived of ſuch a Comfort, loſt ſuch a Venture, languiſheth under ſuch a Sickneſs, is tormented with ſuch Pains, oppreſt by Tyrannical Neighbours, is unſucceſsful in ſuch Deſigns? In theſe, and ſuch like, the Wiſdom of God is queſtioned and defam'd. All Impatience, is a ſuſpicion, if not a condemnation of the Prudence of Gods Methods, and would make Human Feebleneſs and Folly the Rule of Gods dealing with his Creatures. This is a preſuming to inſtruct God, and a reproving him for Unreaſonableneſs in his Proceedings, when his dealings with us do not exactly anſwer our Fancies and Wiſhes; as if God, who made the World in Wiſdom, wanted Skill for the management of his Creatures in it. Job 40.2. Shall he that contends with the Almighty, inſtruct him? he that reproveth God, let him anſwer it. We that are not wiſe enough to know our ſelves, and what is needful for us; preſume to have Wit enough to guide God in his dealing with us. The Wiſdom of God rendred Job more uſeful to the World by his Afflictions, in making him a Pattern of Patience, than if he had continued him in a confluence of all Worldly Comforts, wherein p. 405he had been beneficial only in communicating his Morſels to his Poor Neighbours. All Murmuring is a faſtening Error upon unerring Wiſdom.

6. In Pride and Haughtineſs of Spirit. No Proud man, but ſets his Heart as the heart of God, Ezek. 28.2, 3. The Wiſdom of God hath given to Men divers Offices, ſet them in divers places; ſome have more honourable Charges, ſome meaner. Not to give that reſpect their Offices and Places call for, is to quarrel with the Wiſdom of God, and overturn the Rank and Order wherein he hath placed things.

'Tis unfit we ſhould affront God in the diſpoſal of his Creatures, and intimate to him by our Carriage that he had done more wiſely in placing another, and that he hath done fooliſhly in placing this or that Man in ſuch a Charge. Sometimes Men are unworthy the Place they fill; they may be ſet there in Judgment to themſelves and others: But the Wiſdom of God in his management of things, is to be honoured and regarded.

'Tis an infringing the Wiſdom of God, when we have a vain Opinion of our ſelves, and are blind to others. When we think our ſelves Monarchs, and treat others as Worms or Flies in compariſon of us. He would reduce all things to his own honour, perverts the Order of the World, and would conſtitute another Order than what the Wiſdom of God hath eſtabliſhed; and move them to an End contrary to the intention of God, and charges God with want of Diſcretion and Skill.

7. Distruſt of Gods Promiſe is an impeachment of his Wiſdom. A ſecret Reviling of it, as if he had not taken due conſideration before he paſt his Word; or a ſuſpicion of his Power, as if he could not accompliſh his Word. We truſt the Phyſicians Skill with our Bodies, and the Lawyers Counſel with our Eſtates; but are loath to rely upon God for the concerns of our Lives. If he be Wiſe to diſpoſe of us, why do we diſtruſt him? If we diſtruſt him, why do we embrace an opinion of his Wiſdom?

Ʋnbelief alſo is a contradiction to the Wiſdom of God in the Goſpel, &c. but that I have already handled in a Diſcourſe of the Nature of Ʋnbelief.

III. Uſe of Comfort. God hath an Infinite Wiſdom, to conduct us in our Affairs, rectifie us in our Miſtakes, and aſſiſt us in our Straits. 'Tis an ineſtimable priviledge to have a God in Covenant with us; ſo Wiſe, to communicate all Good, to prevent all Evil; who hath Infinite ways to bring to paſs his gracious Intentions towards us. How unſearchable are his Judgments, and his ways past finding out? Rom. 11.33. His Judgments or Decrees are incomprehenſibly Wiſe, and the ways of effecting them, are as wiſe as his Reſolves effected by them. We can a little ſearch into his Methods of Acting, as we can into his Wiſdom of Reſolving; both his Judgments and Ways are unſearchable.

1. Comfort in all Straits and Afflictions. There is a Wiſdom in inflicting them, and a Wiſdom in removing them. He is wiſe to ſute his Medicines to the humor of our Diſeaſe, though he doth not to the humor of our Wills: He cannot miſtake the nature of our Diſtemp r, or the virtue of his own Phyſick. Like a skilful Phyſician, he ſometime preſcribes bitter Potions, and ſometimes cheering Cordials, according to the ſtrength of the Malady, and neceſſity of the Patient to reduce him to health. As nothing comes from him, but what is for our good; ſo nothing is acted by him in a raſh and temerarious way. His Wiſdom is as Infinite as his Goodneſs; and as exact in managing, as his Goodneſs is plentiful in ſtreaming out to us. He underſtands our Griefs, weighs our Neceſſities, and no Remedies are beyond the reach of his Contrivance. When our feeble Wits are bewildred in a maze, and at the end of their Line for a reſcue; the Remedies unknown to us, are not unknown to God. When we know not how p. 406to prevent a Danger, the Wiſe God hath a Thouſand Blocks to lay in the way: When we know not how to free our ſelves from an oppreſſive Evil, he hath a Thouſand ways of Relief.

He knows how to Time our Croſſes, and his own Bleſſings. The heart of a Wiſe God, as well as the heart of a wiſe Man, diſcerns both time and judgment, Eccleſ. 8.5. There is as much Judgment in ſending them, as Judgment in removing them. How comfortable is it to think, that our Diſtreſſes, as well as our Deliverances, are the fruits of Infinite Wiſdom? Nothing is done by him too ſoon or too ſlow; but in the true point of Time, with all its due circumſtances, moſt conveniently for his glory and our good. How Wiſe is God, to bring the glory of our Salvation out of the depths of a ſeeming Ruine, and make the Evils of Affliction ſubſervient to the good of the Afflicted?

2. In Temptations, his Wiſdom is no leſs employed in permitting them, than in bringing them to a good iſſue. His Wiſdom in leading our Saviour to be Tempted of the Devil, was to fit him for our ſuccour; and his Wiſdom in ſuffering us to be Tempted, is to fit us for his own Service, and our Salvation. He makes a Thorn in the fleſh to be an occaſion of a refreſhing Grace to the Spirit, and brings forth cordial Grapes from thoſe pricking Brambles, and magnifies his Grace by his Wiſdom, from the deepeſt ſubtilties of Hell. Let Satans Intentions be what they will, he can be for him at every turn, to out-wit him in his Stratagems, to baffle him in his Enterprizes; to make him inſtrumental for our good, where he deſigns nothing but our hurt. The Lord hath his methods of Deliverance from him, 2 Pet. 2.9. The Lord knows how to deliver the godly out of Temptation.

3. In Denials, or delays of Anſwers of Prayer. He is gracious to Hear; but he is wiſe to Anſwer in an acceptable time, and ſuccour us in a day proper for our ſalvation, 2 Cor. 6.2. We have partial Affections to our ſelves, Ignorance is natural to us, Rom. 8.26. We ask we know not what, becauſe we ask out of Ignorance. God grants what he knows, what is fit for him to do, and fit for us to receive; and the exact ſeaſon wherein it is fitteſt for him to beſtow a Mercy. As God would have us bring forth our Fruit in ſeaſon, ſo he will ſend forth his Mercies in ſeaſon.

He is wiſe to ſute his Remedy to our Condition, to Time it ſo, as that we ſhall have an evident proſpect of his Wiſdom in it; that more of Divine Skill, and leſs of Human, may appear in the Iſſue. He is ready at our Call; but he will not Anſwer, till he ſee the Seaſon fit to reach out his hand. He is wiſe to prove our Faith, to humble us under the ſenſe of our own Unworthineſs, to whet our Affections, to ſet a better eſtimate on the Bleſſings prayed for, and that he may double the Bleſſing, as we do our Devotion: But when his Wiſdom ſees us fit to receive his Goodneſs, he grants what we ſtand in need of. He is Wiſe to chuſe the fitteſt Time, and Faithful to give the beſt Covenant Mercy.

4. In all Evils threatned to the Church by her Enemies. He hath Knowledge to fore-ſee them, and Wiſdom to diſappoint them; Job 5.13. He taketh the wiſe in their own craftineſs, and the counſel of the froward is carried headlong.

The Church hath the Wiſdom of God, to enter the Liſts with the Policy of Hell. He defeated the Serpent in the firſt Net he laid, and brought a glorious Salvation out of Hells Rubbiſh; and is yet as Skilful to diſappoint the After-game of the Serpentine-brood. The Policy of Hell, and the Subtilty of the World, are no better than Folly with God, 1 Cor. 3.19. All Creatures are Fools, as Creatures, in compariſon with the Creator. The Angels he chargeth with Folly, much more us Sinners.

p. 407Depraved Underſtandings are not fit Mates for a pure and unblemiſh'd Mind. Pharaoh, with his wiſdom, finds a Grave in the Sea; and Achitophels Plots are finiſhed in his own murder: He breaks the Enemies by his Power, and orders them by his Skill to be a feaſt to his People. Pſal. 74.14. Thou brakeſt the Head of the Leviathan, and gaveſt him to be meat to the people in the Wilderneſs. The Spoils of the Egyptians Carkaſſes caſt upon the ſhore ſerved the Iſraelites Neceſſities (or were as Meat to them;) as being a Deliverance the Church might feed upon in all Ages in a Wilderneſs Condition, to maintain their Faith, the vital Principle of the Soul.

There is a Wiſdom ſuperiour to the ſubtilties of Men, which laughs at their Follies, and hath them in deriſion, Pſal. 2.4. There is no wiſdom or counſel againſt the Lord, Prov. 21.30. You never queſtion the wiſdom of an Artiſt, to uſe his File, when he takes it into his hand: Wicked Inſtruments are Gods Axes and Files; let him alone, he hath Skill enough to manage them: God hath too much Affection to deſtroy his People, and Wiſdom enough to beautifie them by the worſt Tools he uſes. He can make all things conſpire in a perfect harmony for his own Ends, and his Peoples good, when they ſee no way to eſcape a Danger feared, or attain a Bleſſing wanted.

Ʋſe IV.

I. For Exhortation.

1. Meditate on the Wiſdom of God in Creation and Government. How little do we think of God when we behold his Works? Our Senſe dwells upon the ſurface of Plants and Animals, beholds the variety of their Colours, and the progreſs in their Motion: Our Reaſon ſtudies the qualities of them; our Spirits ſeldom take a ſlight to the Divine Wiſdom which framed them. Our Senſes engroſs our Minds from God, that we ſcarce have a Thought free to beſtow upon the Maker of them, but only on the by. The conſtancy of ſeeing things that are common, ſtifles our Admiration of God, due upon the ſight of them. How ſeldom do we raiſe our Souls as far as Heaven in our views of the Order of the World, the Revolutions of the Seaſons, the Natures of the Creatures that are common among us, and the mutual Aſſiſtances they give to each other? Since God hath manifeſted himſelf in them, to neglect the Conſideration of them, is to neglect the Manifeſtation of God, and the way whereby he hath tranſmitted ſomething of his Perfections to our Underſtanding. It renders Men inexcuſably guilty of not glorifying of God, Rom. 1.19, 20. We can never neglect the meditation of the Creatures, without a blemiſh caſt upon the Creators Wiſdom. As every River can conduct us to the Sea; ſo every Creature points us to an Ocean of Infinite Wiſdom. Not the minuteſt of them, but rich tracts of this may be obſerved in them, and a due ſenſe of God reſult from them. They are expoſed to our view, that ſomething of God may be lodged in our Minds; that as our Bodies extract their quinteſſence for our Nouriſhment, ſo our Minds may extract a quinteſſence for the Makers Praiſe.

Though God is principally to be Praiſed in and for Chriſt; yet as Grace doth not raze out the Law of Nature, ſo the operations of Grace put not the dictates of Nature to ſilence, nor ſuſpend the Homage due to God upon our inſpection of his Works. God hath given full Teſtimonies of this Perfection in the Heavenly Bodies, diſperſing their Light, and diſtributing their Influences to every part of the World: In framing Men into Societies, giving them various Diſpoſitions, for the preſervation of Governments; making ſome Wiſe for Counſel, others Martial for Action; changing Old Empires, and raiſing New. Which way ſoever we caſt our Eyes, we ſhall find frequent occaſions to cry out, Oh the depth of the Riches, both of the Wiſdom and Knowledge of God, Rom. 11.33.

p. 408To this purpoſe, we muſt not only look upon the bulk and outſide of his Works, but conſider from what Principles they were raiſed, in what order diſpoſed, and the exact ſymmetry and proportion of their parts. When a Man comes into a City or Temple, and only conſiders the ſurface of the Build…ngs, they will amaze his Senſe, but not better his Underſtanding; unleſs he conſiders the Methods of the Work, and the Art whereby it was erected.

1. This was an End for which they were created. God did not make the World for Mans uſe only, but chiefly for his own Glory; for Mans uſe to enjoy his Creatures, and for his own Glory to be acknowledged in his Creatures, that we may conſider his Art in framing them, and his Skill in diſpoſing them; and not only gaze upon the Glaſs without conſidering the Image it repreſents, and acquainting our ſelves whoſe Image it is. The Creatures were not made for themſelves, but for the ſervice of the Creator and the ſervice of Man. Man was not made for himſelf, but for the Service of the Lord that created him. He is to conſider the Beauty of the Creation, that he may thereby glorifie the Creator. He knows in part their excellency; the Creatures themſelves do not. If therefore Man be idle and unobſervant of them, he deprives God of the glory of his Wiſdom, which he ſhould have by his Creatures.

The Inferiour Creatures themſelves cannot obſerve it. If Man regard it not, what becomes of it; his Glory can only be handed to him by Man. The other Creatures cannot be Active Inſtruments of his Glory, becauſe they know not themſelves, and therefore cannot render him an active Praiſe. Man is therefore bound to praiſe God for himſelf, and for all his Creatures; becauſe he only knows himſelf, and the Perfections of the Creatures, and the Author both of himſelf and them.

God Created ſuch Variety, to make a Report of himſelf to us; we are to receive the Report, and to reflect it back to him. To what purpoſe did he make ſo many things, not neceſſary, for the ſupport and pleaſure of our L…ves, but that we ſhould behold him in them, as well as in the other?

We cannot behold the Wiſdom of God in his own Eſſence and Eternal Idea's, but by the reflection of it in the Creatures: As we cannot ſteadily behold the Sun with our Eye, but either through a Glaſs, or by reflection of the Image of it in the Water. God would have us meditate on his Perfections; he therefore choſe the ſame Day wherein he reviewed his Work, and reſted from it, to be celebrated by Man for the contemplation of him, Gen. 2.2, 3. that we ſhould follow his Example, and rejoyce as himſelf did, in the frequent reviews of his Wiſdom and Goodneſs in them. In vain would the Creatures afford Matter for this ſtudy, if they were wholly neglected.

God offers ſomething to our Conſideration in every Creature: Shall the Beams of God ſhine round about us, and ſtrike our Eyes, and not affect our Minds? Shall we be like Ignorant Children, that view the Pictures, or point to the Letters in a Book without any ſenſe and meaning? How ſhall God have the homage due to him from his Works, if Man hath no care to obſerve them? The 148 Pſalm is an Exhortation to this. The view of them ſhould often extract from us a wonder of the like nature of that of Davids, Pſal. 104.24. Oh Lord, how wonderful are thy Works, in wiſdom hast thou made them all. The World was not Created to be forgotten, nor Man created to be unobſervant of it.

2. If we obſerve not the Wiſdom of God in the views of the Creatures, we do no more than Brutes. To look upon the Works of God in the World, is no higher an act than meer Animals perform. The Glories of Heaven, and Beauties of the Earth, are viſible to the ſenſe of Beaſts and Birds. A Brute beholds the motion of a Man, as it may ſee the Wheels of a Clock, but underſtands not the inward Springs of Motion; the End for which we move, or the Soul that acts us p. 409in our motion; much leſs that Inviſible Power which preſides over the Creatures, and conducts their motion. If a Man do no more than this, he goes not a ſtep beyond a Brutiſh Nature, and may very well acknowledge himſelf with Aſaph, a fooliſh and ignorant Beaſt before God, Pſal 73.22. The World is viewed by Beaſts, but the Author of it to be contemplated by Man. Since we are in a higher rank than Beaſts, we owe a greater Debt than Beaſts; not only to enjoy the Creatures, as they do, but behold God in the Creatures, which they cannot do.

The Contemplation of the Reaſon of God in his Works, is a noble and ſutable employment for a Rational Creature: We have not only Senſe to perceive them, but Souls to mind them. The Soul is not to be without its operation: Where the operation of Senſe ends, the work of the Soul ought to begin. We travel over them by our Senſes, as Brutes; but we muſt pierce further by our Underſtandings, as Men, and perceive and praiſe him that lies Inviſible, in his viſible Manufactures. Our Senſes are given us as Servants to the Soul, and our Souls beſtowed upon us for the knowledge and praiſe of their and our Common Creator.

3. This would be a means to increaſe our Humility. We ſhould then flag our Wings and vail our Sails, and acknowledge our own Wiſdom to be as a drop to the Ocean, and a Shadow to the Sun. We ſhould have mean thoughts of the Nothingneſs of our Reaſon, when we conſider the ſublimity of the Divine Wiſdom. Who can ſeriouſly conſider the Sparks of Infinite Skill in the Creature, without falling down at the feet of the Divine Majeſty, and acknowledging himſelf a dark and fooliſh Creature, Pſal. 8.4, 5. When the Pſalmiſt conſidered the Heavens, the Moon and Stars, and Gods ordination and diſpoſal of them, the uſe that reſults from it is, What is Man, that thou art mindful of him? We ſhould no more think to mate him in Prudence, or ſet up the ſpark of our Reaſon to vye with the Sun. Our Reaſon would more willingly ſubmit to the Revelation, when the Characters of Divine Wiſdom are ſtampt upon it, when we find his Wiſdom in Creation incomprehenſible to us.

4. It would help us in our acknowledgments of God, for his Goodneſs to us. When we behold the Wiſdom of God in Creatures below us, and how ignorant they are of what they poſſeſs. It will cauſe us to reflect upon the deeper Impreſſions of Wiſdom in the frame of our own Bodies and Souls, an excellency far ſuperiour to theirs; this would make us admire the magnificence of his Wiſdom and Goodneſs, and ſound forth his Praiſe for advancing us in dignity above other Works of his hands, and ſtamping on us by Infinite Art, a Nobler Image of himſelf.

And by ſuch a Compariſon of our ſelves with the Creatures below us, we ſhould be induced to act excellently, according to the nature of our Souls; not brutiſhly, according to the nature of the Creatures God hath put under our feet.

5. By the Contemplation of the Creatures, we may receive ſome aſſiſtance in clearing our knowledge in the Wiſdom of Redemption. Though they cannot of themſelves inform us of it; yet ſince God hath revealed his Redeeming Grace, they can illuſtrate ſome particulars of it to us. Hence the Scripture makes uſe of the Creatures to ſet forth things of a higher orb to us: Our Saviour is called a Sun, a Vine, and a Lion; the Spirit likened to a Dove, Fire, and Water. The Union of Chriſt and his Church, is ſet forth by the Marriage Union of Adam and Eve.

God hath placed in Corporeal things the Images of Spiritual, and wrapped up in his Creating Wiſdom the repreſentations of his Redeeming Grace; Whence ſome call the Creatures, Natural Types of what was to be tranſacted in a new formation of the World, and Alluſions to what God intended in and by Chriſt.

p. 4106. The Meditation of Gods Wiſdom in the Creatures, is in part a beginning of Heaven upon Earth. No doubt but there will be a perfect opening of the Model of Divine Wiſdom. Heaven is for clearing what is now obſcure, and a full diſcovering of what ſeems at preſent intricate. Pſal. 36.9. In his light ſhall we ſee light: All the Light in Creation, Government, and Redemption. The Wiſdom of God in the New Heavens, and the New Earth, would be to little purpoſe, if that alſo were not to be regarded by the Inhabitants of them. As the Saints are to be reſtored to the ſtate of Adam and higher; ſo they are to be reſtored to the employment of Adam, and higher: But his employment, was to behold God in the Creatures. The World was ſo ſoon depraved, that God had but little joy in, and Man but little knowledge of his Works.

And ſince the Wiſdom of God in Creation is ſo little ſeen by our Ignorance here, would not God loſe much of the glory of it, if the glorified Souls ſhould loſe the underſtanding of it above? When their Darkneſs ſhall be expelled, and their Advantages improved; when the Eye that Adam loſt, ſhall be fully reſtored, and with a greater clearneſs; when the Creature ſhall be reſtored to its true End, and Reaſon to its true Perfection **Rom. 8.21, 22.Rom 8:21Rom 8:22; when the Fountains of the depths of Nature and Government ſhall be opened, Knowledge ſhall increaſe, and according to the increaſe of our Knowledge, ſhall the admiration of Divine Wiſdom increaſe alſo.

The Wiſdom of God in Creation, was not ſurely intended to lie wholly unobſerved in the greateſt part of it; but ſince there was ſo little time for the full obſervation of it, there will be a time wherein the Wiſdom of God ſhall enjoy a reſurrection, and be fully contemplated by his underſtanding and glorified Creature.

II. Exhortation. Study and admire the Wiſdom of God in Redemption. This is the Duty of all Chriſtians. We are not called to underſtand the great depth of Philoſophy; we are not called to a skill in the Intricacies of Civil Government, or underſtand all the methods of Phyſick: but we are called to be Chriſtians, that is, Studiers of Divine Evangelical Wiſdom. There are firſt Principles to be learned; but not thoſe Principles to be reſted in, without a further progreſs. Heb. 6.1. Therefore leaving the principles of the Doctrine of Christ, let us go on to perfection. Duties muſt be practiſed, but knowledge is not to be neglected. The ſtudy of Goſpel Myſteries, the harmony of Divine Truths, the ſparkling of Divine Wiſdom, in their mutual combination to the great ends of Gods Glory and Mans Salvation, is an Incentive to Duty, a Spur to Worſhip, and particularly to the greateſt and higheſt part of Worſhip, that part which ſhall remain in Heaven; the Admiration and Praiſe of God, and Delight in him. If we acquaint not our ſelves with the Impreſſions of the glory of Divine Wiſdom in it, we ſhall not much regard it as worthy our obſervance in regard of that Duty.

The Goſpel is a Myſtery; and as a Myſtery hath ſomething Great and Magnificent in it, worthy of our daily inſpection; we ſhall find freſh Springs of New wonders, which we ſhall be invited to adore with a Religious Aſtoniſhment. It will both raiſe and ſatisfie our Longings. Who can come to the depths of God manifeſted in the fleſh? How amazing is it, and unworthy of a ſlight thought, that the Death of the Son of God ſhould purchaſe the happy Immortality of a Sinful Creature, and the glory of a Rebel be wrought by the Ignominy of ſo great a Perſon? That our Mediator, ſhould have a Nature whereby to Covenant with his Father, and a Nature whereby to be a Surety for the Creature? How admirable is it, that the Fallen Creature ſhould receive an advantage by the Forfeiture of his Happineſs? How Myſterious is it, that the Son of God ſhould bow down to Death upon a Croſs, for the ſatisfaction of Juſtice; and riſe Triumphantly out of the Grave, as a declaration, that Juſtice was contented and ſatisfied? That he ſhould be exalted to Heaven, to Intercede for us; and at laſt return into the World, to receive us, and inveſt us with a Glory for ever with himſelf?

p. 411Are theſe things worthy of a Careleſs regard, or a Blockiſh amazement? What Underſtanding can p…erce into the depths of the Divine Doctrine of the Incarnation and Birth of Chriſt; the indiſſoluble Union of the two Natures? What Capacity is able to meaſure the miracles of that Wiſdom, found in the whole Draught and Scheme of the Goſpel? Doth it not merit then to be the Object of our daily Meditation? How comes it to paſs then, that we are ſo little curious to concern our Thoughts in thoſe Wonders, that we ſcarce taſte or ſip of theſe Delicacies? That we buſie our ſelves in Trifles, and conſider what we ſhall eat, and in what faſhion we ſhall be dreſt; pleaſe our ſelves with the ingeniouſneſs of a Lace or Feather; admire a Moth-eaten Manuſcript, or ſome Half-worn piece of Antiquity; and think our time Ill-ſpent in the contemplating and celebrating that wherein God hath buſied himſelf, and Eternity is deſign'd for the perpetual expreſſions of?

How Inquiſitve are the Bleſſed Angels; with what vigour do they renew their daily Contemplations of it, and receive a freſh Contentment from it; ſtill learning, and ſtill enquiring? 1 Pet. 1.12. their Eye is never off the Mercy Seat; they ſtrive to ſee the bottom of it, and employ all the Underſtanding they have to conceive the Wonders of it. Shall the Angels be raviſht with it, and bend themſelves down to ſtudy it, who have but little intereſt in it in compariſon of us, for whom it was both contrived and diſpenſed? And ſhall not our Pains be greater for this hidden Treaſure? Is not that worthy the ſtudy of a Rational Creature, that is worthy the ſtudy of the Angelical? There muſt indeed be Pains, 'tis expreſt by Digging, Prov. 2.4. A lazy Arm will not ſink to the depth of a Mine. The neglect of Meditating on it is inexcuſable, ſince it hath the Title and Character of the Wiſdom of God.

The Ancient Prophets ſearched into it, when it was folded up in Shadows, when they ſaw only the fringes of Wiſdoms Garment**1 Pet. 1.10.1 Pet 1:10; and ſhall not we, ſince the Sun hath mounted up in our Horizon, and ſenſibly ſcattered the light of the knowledge of this and the other Perfections of God? As the Jewiſh Sabbath was appointed to celebrate the Perfections of God, diſcovered in Creation; ſo is the Christian Sabbath appointed to meditate on, and bleſs God for the diſcovery of his Perfections in Redemption. Let us therefore receive it according to its worth; let it be our only Rule to walk by. 'Tis worthy to be valued above all other Counſels; and we ſhould never think of it without the Doxology of the Apostle, To the only wiſe God be glory through Jeſus Chriſt, for ever; that our Speculations may end in affectionate Admirations, and Thankſgivings, for that which is ſo full of Wonders! What a little proſpect ſhould we have had of God, and the Happineſs of Man, had not his Wiſdom and Goodneſs revealed theſe things to us? The Goſpel is a marvellous Light, and ſhould not be regarded with a ſtupid Ignorance, and purſued with a duller Practiſe.

3. Exhortation, Let none of us be proud of, or truſt in our own wiſdom. Man by affecting Wiſdom out of the way of God, got a crack in his Head, which hath continued Five thouſand years and upwards; and ever ſin our own wiſdom and knowledge hath perverted us, Iſai. 47.10. To be guided by this, is to be under the conduct of a blind Leader, and follow a Traytor and Enemy to God and our Selves. Mans Prudence often proves hurtful to him: He often accompliſheth his ruine, while he deſigns his eſtabliſhment; and finds his Fall, where he thought to ſettle his Fortune: Such bad Eyes hath Human wiſdom often in its own Affairs. Thoſe that have been heightned with a conceit of their own Cunning, have at laſt proved the greateſt Fools. God delights to make fooliſh the wiſdom of this world, 1 Cor. 1.20.

Thus God writ Folly upon the crafty Brains of Achitophel, and Simplicity upon the ſubtil Projects of Herod againſt our Saviour; and the Devil, the Prince of Carnal Wiſdom, was befool'd into a furthering our Redemption by his own Projects to hinder it. Carnal Policy, againſt the Preſcripts of Divine Wiſdom, p. 412never proſpers: 'Tis like an Ignis fatuus, which leads Men out of the w…y of Duty, and out of the way of Security, and perverts them into the Mire, and dangerous Precipices.

When Jeroboam would coyn a Religion to ſerve his Intereſt of State, he …ore up the Foundations both of his Kingdom and Family. The way the Jews took to prevent a freſh Invaſion of the Romans, by the Crucifying Chriſt, brought the Judgment more ſwift upon them††John 11.43.John 11:43. There is no Man ruin'd here, or damn'd hereafter, but by his own wiſdom and will. Prov. 3.5, 7. The fear of the Lord, and departure from evil, are inconſiſtent with an overweening conceit of our own Wiſdom; and leaning to our own underſtanding, is inconſiſtent with a truſting in the Lord with all our hearts. 'Tis as much a Deifying our ſelves, to truſt to our own wit, as it is a Deifying the Creature to affect or conſide in it, ſuperiour to God, or equally with him.

The true way to Wiſdom is to be ſenſible of our own Folly, 1 Cor. 3.18. If any man be wiſe, let him become a fool. He that diſtruſts his own guidance, will more ſecurely and ſucceſsfully follow the Counſel of another in whom he conſides. The more Water, or any other Liquor, is poured out of a Veſſel, the more Air enters. The more we diſtruſt our own wiſdom, the more capable we are of the conduct of Gods.

Had Jehoſaphat relied upon his own Policy, he might have found a Defeat when he met with a Deliverance; but he diſowned his own skill and ſtrength, in telling God, We know not what to do, but our eyes are towards thee, 2 Chron. 20.12. Let us therefore with Augur, diſeſteem our own Underſtanding to eſteem Divine. Human Prudence is like a Spiders-web, eaſily blown away, and ſwept down by the Beſom of ſome unexpected Revolution. God by his Infinite Wiſdom can croſs the wiſdom of Man, and make a Mans own Prudence hang in his own light. Iſaiah 29.14. The underſtanding of their Prudent Men ſhall be hid.

4. Exhortation, Seek to God for Wiſdom. The Wiſdom we have by Nature, is like the Weeds the Earth brings forth without Tillage. Our Wiſdom ſince the Fall, is the Wiſdom of the Serpent, without the Innocency of the Dove: It flows from Self-love, runs into Self-intereſt. 'Tis the wiſdom of the Fleſh, and a prudence to manage means for the contenting our Luſts. Our beſt wiſdom is imperfect, a meer Nothing and Vanity, in compariſon of the Divine, as our Beings are in compariſon of his Eſſence. We muſt go to God for a Holy and Innocent Wiſdom, and fill our Ciſterns from a pure Fountain. The Wiſdom that was the glory of Solomon, was the Donation of the most High. James 1.5. If any man want wiſdom, let him ask of God, that giveth to all men liberally, and upbraideth not; and it ſhall be given him. The faculty of Underſtanding is from God by Nature; but a Heavenly light to direct the Underſtanding is from God by Grace. Children have an Underſtanding, but ſtand in need of wiſe Maſters to rectifie it, and form Judicious Notions in it.

There is a ſpirit in man, but the inſpiration of the Almighty gives him underſtanding, Job 32.8. We muſt beg of God, Wiſdom. The Goſpel is the Wiſdom of God; the Concerns of it great and Myſterious, not to be known without a New underſtanding, 1 John 5.20. A new Underſtanding is not to be had but from the Creator of the firſt. The Spirit of God is the Searcher of the deep things of God; the Revealer of them to us, and the enlightner of our Minds to apprehend them; and therefore called, a Spirit of wiſdom and revelation, Eph. 1.17. Chriſt is made Wiſdom to us, as well as Righteouſneſs; not only by Imputation, but Effuſion ‖‖Seamans S… on before the Parliament.. Seek to God therefore for that Wiſdom which is like the Sun, and not that Worldly wiſdom which is like a Shadow: For that Wiſdom whoſe effects are not ſo outwardly glorious, but inwardly ſweet, ſeek it from him, and ſeek it in his Word, that is the Tranſcript of Divine Wiſdom; through his Precepts underſtanding is to be had*.††Pſal. 119.1…4.Ps 119:1. As the wiſdom of Men appears in their Laws; ſo doth the Wiſdom of God in his Statutes.

p. 413By this means we arrive to a Heavenly ſagacity. If theſe be rejected, what Wiſdom can be in us? a dream and conceit only; Jer. 8. They have rejected the word of the Lord, and what Wiſdom is in them? Who knows how to order any concerns as he ought, or any one faculty of his Soul? Therefore deſire Gods direction in outward concerns, in perſonal, family, in Private and Publick: He hath not only a Wiſdom for our Salvation, but for our outward Direction. He doth not only guide us in the one, and leave Satan to manage us in the other: Thoſe that go with Saul to a Witch of Endor, go to Hell for craft, and prefer the Wiſdom of the hoſtile Serpent, before the holy Counſel of a Faithful Creator. If you want health in your Body, you adviſe with a Phiſitian; if direction for your Eſtate, you reſort to a Lawyer; If paſſage for a voyage, you addreſs to a Pilot; why not much more your ſelves, your all to a Wiſe God. As Pliny ſaid concerning a Wiſe man, Oh ſir, how many Cato's are there in that wiſe Perſon? how much more Wiſdom than men or Angels poſſeſs, is infinitely centered in the Wiſe God?

5. Submit to the Wiſdom of God in all caſes. What elſe was inculcated in the firſt Precept forbidding man to eat of the Fruit of the tree of Knowledge of good and evil; but that he ſhould take heed of the ſwelling of his mind againſt the Wiſdom of God? Tis a Wiſdom Incomprehenſible to fleſh and blood: We ſhould adore it in our minds, and reſign up our ſelves to it in our practiſe: How unreaſonable are repinings againſt God, whereby a Creatures Ignorance endites and judges a Creators Prudence? Were God weak in Wiſdom and only mighty in Power, we might ſuſpect his Conduct. Power without Wiſdom and goodneſs is an unruly and ruinous thing in the World. But God being Infinite in one, as well as the other, we have no reaſon to be jealous of him, and repine againſt his methods; Why ſhould we quarrel with him that we are not as high, or as wealthy as others; that we have not preſently the Mercy we want? If he be Wiſe, we ought to ſtay his time, and wait his leaſure, becauſe he is a God of Judgment. Eſa. 30.18. Preſume not to ſhorten the time which his diſcretion hath fixed, tis a folly to think to do it. By impatience we cannot haſten relief; we alienate him from us by debaſing him to ſtand at our bar, diſturb our ſelves, loſe the comfort of our lives and the ſweetneſs of his mercy. Submiſſion to God we are in no caſe exempted from, becauſe there is no caſe wherein God doth not direct all the acts of his Will by Counſel. Whatſoever is drawn by a strait rule muſt be right and ſtrait; the rule that is right in it ſelf, is the meaſure of the ſtraitneſs of every thing elſe: Whatſoever is wrought in the World by God, muſt be Wiſe, Good, Righteous; becauſe God is eſſentially Wiſdom, Goodneſs, and Righteouſneſs.

Submit to God, (1.) in his Revelations.

1. Meaſure them Not by Reaſon: The truths of the goſpel muſt be received with a ſelf emptineſs and annnihilation of the Creature. If our Reaſon ſeems to lift up itſelf againſt Revelation, becauſe it finds no teſtimony for it in its own light; Conſider how Crazy it is in natural and obvious things and therefore ſure it is not ſtrong enough to enter into the depths of Divine Wiſdom: The Wiſdom of God in the Goſpel is too great an Ocean to be contained or laved out by a Cockleſhell. It were not infinite, if it were not beyond our finite reach; our Reaſon muſt as well ſtoop to his Wiſdom, as our Wills to his Soveraignty. How great a vanity is it for a Glow-worm to boaſt, that it is as full of light as the Sun in the firmament? for reaſon to leave its proper ſphear, is to fall into confuſion, and thicken its own darkneſs. We ſhould ſettle our ſelves in the belief of the Scripture, and confirm our ſelves by a meditation on thoſe many undeniable arguments, for its divine authority. The fulfilling of its predictions, the antiquity of the writing, the holineſs of the precepts, the heavenlineſs of the Doctrine, the glorious effects it hath produced, and doth yet produce, different from human methods of ſucceſs; and ſubmit our reaſon to the voice of ſo high a Majeſty.

p. 4142. Not to be too curiouſly inquiſitive into what is not Revealed. There is ſomething hid in whatſoever is Revealed. We know the ſon of God was begotten from eternity, but how he was begotten, we are ignorant. We know there is a Union of the Divine Nature wi h the Human, and that the Fulneſs of the Godhead dwells in him bodily; but the manner of its inhabitation we are in a great part ignorant of. We know God hath choſen ſome and refuſed others, and that he did it with Counſel; but the reaſon why he choſe this man and not that, we know not; we can referr it to nothing but Gods Soveraign pleaſure. 'Tis revealed that there will be a day wherein God ſhall judge the World; but the particular time is not reveal d. We know that God Created the World in Time; but why he did not create the World millions of years before, we are ignorant of, and our Reaſons would be be wildred in their too much curioſity. If we ask why he did not create it before; we may as well ask why he did create it then? And may not the ſame q…ion be ask'd, if the World had been Created millions of years before it was? That he Created in it ſix days, and not in an inſtant, is revealed; but why he did not do it in a moment, ſince we are ſure he was able to do it, is not revealed. Are the reaſons of a wiſe mans proceedings hid from us, and ſhall we preſume to dive into the reaſon of the proceedings of an only wiſe God, which he hath Judged not expedient to diſcover to us? Some ſparks of his Wiſdom he hath cauſed to iſſue out, to exerciſe and delight our Minds; others he keeps within the center of his own breaſt: We muſt not go about to unlock his Cabinet. As we cannot reach to the utmoſt lines of his Power; ſo we cannot graſp the intimate reaſons of his Wiſdom. We muſt ſtill remember, that which is Finite can never be able to comprehend, the Reaſons, Motives, and Methods of that which is Infinite. It doth not become us to be reſty, becauſe God hath not admitted us into the Debates of Eternity. We are as little to be curious at what God hath hid, as to be careleſs of what God hath manifeſted. Too great an inquiſitiveneſs beyond our line, is as much a provoking arrogance, as a blockiſh negligence of what is revealed, is a ſlighting ingratitude.

2. Submit to God in his Precepts and Methods. Since they are the reſults of Infinite Wiſdom, diſputes againſt them are not tolerable: What orders are given out by Infallible Wiſdom are to be entertained with reſpect and reverence, though the reaſon of them be not viſible to our purblind minds. Shall God have leſs reſpect from us than Earthly Princes, whoſe Laws we obſerve without being able to pierce into the exact reaſon of them all? Since we know he hath not a Will without an Underſtanding, our obſervance of him muſt be without Repining; we muſt not think to mend our Creators Laws, and preſume to judg and condemn his Righteous Statutes: If the fleſh riſe up in oppoſition, we muſt croſs its motions, and Silence its Murmurings; his Will ſhould be an acceptable Will to us, becauſe it is a wiſe Will in itſelf. God hath no need to impoſe upon us and deceive us; He hath juſt and righteous waies to attain his glory and his Creatures good. To deceive us, would be to diſhonour himſelf and contradict his own nature. He cannot impoſe falſe injurious Precepts or unavailable to his ſubjects happineſs; not falſe, becauſe of his Truth; not injurious becauſe of his Goodneſs; not vain, becauſe of his Wiſdom. Submit therefore to him in his Precepts, and in his Methods too. The honour of his Wiſdom and the intereſt of our Happineſs calls for it. Had Noah diſputed with God about building an Ark, and liſtned to the ſcoffs of the ſenſleſs World, he had periſhed under the ſame fate and loſt the honour of a Preacher and worker of righteouſneſs. Had not the Iſraelites been their own enemies, if they had been permitted to be their own guides, and returned to the Egyptian bondage and furnaces, inſtead of a liberty and earthly felicity in Canaan? Had our Saviour gratified the Jews by deſcending from the Croſs and freeing himſelf from the power of his Adverſaries, he might have had that Faith from them which they promiſed him: but It had been a faith to no purpoſe, becauſe without ground; they might have believed him to be the Son of God, but he could not have been the Saviour of the World: His death the great ground and object of Faith had been unaccompliſhed, they had believed p. 415a God pardoning without a content to his Iuſtice, and ſuch a Faith could not have reſcued them from falling into eternal Miſery. The Precepts and Methods of Divine Wiſdom muſt be ſubmitted to.

3. Submit to God in all Croſſes and Revolutions. Infinite Wiſdom cannot err in any of his paths, or ſtep the leaſt hairs bredth from the way of Righteouſneſs: There is the Underſtanding of God in every motion; an Eye in every Wheel; the Wheel that goes over us and cruſheth us. We are led by Fancy more than Reaſon: We know no more what we ask or what is fit for us, than the Mother of Zebedees children did, when ſhe Petitioned Chriſt for her ſons advancement, when he came into his Temporal Kingdom**Mat. 20.22.Matt 20:22: The things we deſire might pleaſure our Fancy or Appetite, but impair our health: One man complains for want of Children, but knows not whither they may prove Comforts or Croſſes: Another for want of Health, but knows not whither the health of his Body may not prove the diſeaſe of his Soul. We migh… loſe in Heavenly things, if we poſſeſs in Earthly things what we long for. God in regard of his infinite Wiſdom is fitter to carve out a condition than we our ſelves; our Shallow reaſon, and ſelf-love, would wiſh for thoſe things, that are injurious to God, to our ſelves, to the World; but God alwaies chooſes what is beſt for his Glory, and what is beſt for his Creatures, either in regard of themſelves, or as they ſtand in relation to him, or to others, as parts of the World.

We are in danger from our ſelf-love, in no danger in complying with Gods Wiſdom: When Rachel would dye, if ſhe had no Children, ſhe had Children, but Death with one of them††Gen. 30.1.Gen 30:1. Good men may conclude, that whatſoever is done by God in them or with them, is beſt and fitteſt for them; becauſe by the Covenant which makes over God to them, as their God, the conduct of his Wiſdom is aſſured to them as well as any other Attribute: And therefore, as God in every tranſaction appears as their God, ſo he appears as their wiſe Director, and by this Wiſdom he extracts good out of evill, makes the affliction which deſtroys our outward Comforts, conſume our inward Defilements; And the waves which threatned to ſwallow up the veſſel, to caſt it upon the ſhore: And when he hath occaſion to manifeſt his Anger againſt his People, his Wiſdom directs his Wrath. In Judgment he hath a work to do upon Zion, and when that work is done, he puniſhes the fruit of the ſtout heart of the King of Aſſyria ‖‖Iſa. 10.1….Isa 10:1; As in the anſwers of Prayer he doth give oftentimes above what we ask or think, Eph. 3.20. ſo in outward concerns he doth above what we can expect, or by our ſhort-ſightedneſs conclude will be done; Let us therefore in all things frame our minds to the Divine Wiſdom, and ſay with the Pſalmist, Pſal 47.4. The Lord ſhall chuſe our inheritance and condition for us.

6. Exhortation. Cenſure not God in any of his waies. Can we Underſtand the full ſcope of Divine Wiſdom in Creation, which is perfected before our Eyes? Can we by a rational knowledge walk over the whole Surface of the Earth, and wade through the Sea? Can we Underſtand the Nature of the Heavens? Are all, or moſt, or the thouſandth part of the particles of Divine Skil known by us, yea or any of them throughly known? How can we then Underſtand his deeper methods in things, that are but of yeſterday, that we have not had a time to View? We ſhould not be too quick or too raſh in our Judgments of him: The beſt that we attain to, is but feeble conjectures at the deſigns of God.

As there is ſomething hid in whatſoever is revealed in his Word, ſo there is ſome thing inacceſſible to us in his Works, as well as in his Nature and Majeſty. In our Saviours act in waſhing his Diſciples feet, he checkt Peters contradiction, John 13.7. What I do, thou knoweſt not now, but thou ſhalt know hereafter. God were not infinitely wiſe if the reaſon of all his acts were obvious to our Shallowneſs. He is no profound States-man, whoſe inward intention can be ſounded by vulgar Heads at the firſt act he ſtarts in his deſigned method. The wiſe God is in this like wiſemen, that have not breaſts like glaſſes of Chriſtal, to diſcover all that they intend. There are ſecrets of Wiſdom above our reach **Iob 11.6.Job 11:6; nay when we ſee all his acts, we cannot ſee all the draughts of his skill in them. An unskilful hearer of a muſical leſſon may receive the melody with his Ear, and underſtand not the rarities of the compoſition as it was wrought by the Muſitians mind. Under the old p. 416Teſtament there was more of Divine Power, and leſs of his Wiſdom apparent in his acts: As his Laws, ſo his acts were more fitted to their Senſe. Under the new Teſtament there is more of Wiſdom and leſs of power; As his Laws ſo his acts are more fitted to a ſpiritual mind; Wiſdom is leſs diſcernable than power. Our Wiſdom therefore in this caſe, as it doth in other things, conſiſts in ſilence and expectation of the end and event of a work. We owe that honour to God that we do to men wiſer than our ſelves, to imagin he hath reaſon to do what he doth, though our ſhallowneſs cannot comprehend it. We muſt ſuffer God to be wiſer than our ſelves, and acknowledg that there is ſomething ſoveraign in his waies not to be meaſured by the feeble reed of our weak underſtandings. And therefore we ſhould acquieſce in his proceedings; take heed we be not found ſlanderers of God, but be adorers inſtead of Cenſurers; and lift up our hands in admiration of him and his waies, inſtead of citing him to anſwer it at our Bar. Many things in the firſt appearance may ſeem to be raſh and unjuſt, which in the Iſſue appear comely and regular. If it had been plainly ſpoke before that the Son of God ſhould dye, that a moſt holy perſon ſhould be crucified; it would have ſeemed cruel to expoſe a Son to miſery; unjuſt to inflict puniſhment upon one that was no Criminal; to joyn together exact Goodneſs and Phyſical evil; that the Soveraign ſhould dye for the Malefactor, and the Obſerver of the Law for the Violators of it. But when the whole deſign is unravelled, what an admirable connexion is there of Juſtice and Mercy, Love and Wiſdom, which before would have appeared abſurd to the muddied reaſon of man?

We ſee the Gardiner pulling up ſome delightful Flowers by the roots, digging up the Earth, overwhelming it with Dung; an ignorant perſon would imagine him wild, out of his wits, and charge him with ſpoiling his Garden: But when the Spring is arrived, the ſpectator will acknowledge his ſkill in his former Operations.

The truth is, the whole deſign and methods of God are not to be judged by us in this World; the full declaration of the whole contexture is reſerved for the other World, to make up a part of good mens happineſs in the amazing views of divine Wiſdom, as well as the other perfections of his nature. We can no more perfectly underſtand his Wiſdom, than we can his Mercy and Iuſtice, till we ſee the laſt lines of all drawn, and the full expreſſions of them: We ſhould therefore be ſober and modeſt in the conſideration of Gods ways; his Judgments are unſearchable, and his ways paſt finding out. The riches of his Wiſdom are paſt our counting, his depths not to be fathomed, yet they are depths of righteouſneſs and equity: Though the full manifeſtation of that equity, the grounds and methods of his proceedings are unknown to us. As we are too ſhort fully to know God, ſo we are too ignorant fully to comprehend the acts of God: Since he is a God of Judgment, we ſhould wait till we ſee the iſſue of his works, Eſa. 30.18. And in the mean time, with the Apoſtle in the Text, give him the glory of all, in the ſame expreſſions, To the only wiſe God be glory, through Jeſus Chriſt for ever. Amen.