One Hundred Select Sermons, New Testament · Sermon 16
SERMON XVI.
JOH. 13.7.
What I do, thou knoweſt not now; but thou ſhalt know hereafter.
The Converſation of Chriſt in the World, whiles he was here below in the days of his Fleſh; as it was with a great deal of awfulneſs, ſo it was alſo with a great deal of meekneſs: and as it was full of Majeſty and Authority, and holy Conviction; ſo it was likewiſe full of Humility, and Condeſcenſion: And ſometimes again, alſo of Intricacy, and Admiration, being carried in ſuch a way as, at leaſt, in ſome particulars, was not preſently ſo well underſtood by the perſons he converst withal.
An inſtance whereof we have here in this preſent story before us; of his waſhing of his Diſciples feet, with the ceremonies and circumſtances of it; which ſeem'd at the first appearance, to have ſome ſtrangeneſs and uncouthneſs in it: And therefore, by Simon Peter, is at the firſt declin'd, and rejected with a modeſt expoſtulation: Lord, doeſt thou waſh my feet? as who ſhould ſay; Thou ſhould'ſt not do ſo; in the verſe immediately preceding. Now this Verſe which I have now read unto you, is Chriſt's reply, by way of ſatisfaction: Jeſus anſwered, &c.
IN the Text it ſelf there are two General Parts conſiderable: Firſt; the ſimple Propoſition. Secondly; the additional Qualification. The Propoſition is in theſe words; What I do, thou knowest not now. The Qualification of the Propoſition is in theſe; But thou ſhalt, &c.
We begin with the Firſt; viz. The ſimple Propoſition. What I do, thou knoweſt not now. This is occaſionally ſpoken concerning Peter's ignorance of one action of Chriſt's in particular; to wit, the waſhing of his Diſciples feet; but it is appliable, and may be referr'd to the whole Providence of God in general, and his tranſaction of things in the World. In which ſenſe, we will now at this time conſider it, and look upon it; and ſo obſerve from it thus much. That even the Servants of God themſelves, are ſometimes very much to ſeek in the actings and dealings of God. Chriſt's Diſciples do not always now preſently underſtand Chriſt's actions. When we ſay, they do not know, or underſtand them; the meaning is not this; That they do not ſimply diſcern or apprehend the things themſelvs in the tranſaction of them; for that they do: Peter knew that Chriſt went about to waſh his feet, and of the other Diſciples. But they do not diſcern or apprehend the driſt or meaning of them, no more than Peter here did. This is that which they do not do, nor vet are able for ſome time to do it. Acts 1.7. It is not for you to know the times and ſeaſons, which the Father hath put in his own power, ſays Chriſt there to his Diſciples: when they ask'd him whether or no, at that time, he would reſtore again the Kingdom to Iſrael. God had reſerv'd it to himſelf, and it did not belong to them. Therefore Job expoſtulates, in Job 24.1. Why, ſeeing times are not hidden from the Almighty, do they not know him, not ſee his days? For ſo the words ſhould be rendred, according to the Original Text, though our Tranſlation carries it otherwiſe, by referring; Not, to them that know him: therein, as I conceive (under favour) a little obſcuring the ſenſe, and falling ſhort of the meaning of it.
There are two Particulars eſpecially, in which thoſe who are the Servants of God are notwithſtanding very much ignorant of the providential ways of God: The one is, as to the ſcope of them: And the other is, as to the iſſue of them. They know not what he does; that is, what end he has in doing them. And again, they know not what he does; that is, what effect will come of them. They know not his actions, either in the intent, or extent of them.
Firſt; Not as to the intent: Not the ſcope or drift of his actions. What end he does propound to himſelf in the doing of them. This they do not preſently underſtand. Indeed, they know the general end, as they do alſo the general effect, and are ſufficiently perſwaded of it; which is, his own Honour and Glory, and the greateſt good and welfare of his people. This they know to be mainly in his eye, and which he will, at laſt, moſt certainly effect, and bring to paſs. But for the particulars, here they are to ſeek. The Lord has many gracious ends and aims which he does intend, and propound to himſelf, which we are not preſently acquainted withal; nor are yet able to gueſs at them. As Joſeph, when his Brethren ſold him into Egypt; who would ever have thought that God had intended good to him, by that diſpenſation; which in it ſelf, in its own nature, was ſo contrary thereto? But yet ye ſee how he tells them, that God intended good to him by it. Gen. 50.20. As for you, ye thought evil againſt me; but God meant it unto good, to bring to paſs, as it is this day; and to ſave much people alive. The Lord intended good in that evil.
Secondly; As to the extent, and effect. They know not this neither; they know not what ſuch things will come to in the iſſue and event of them: this is alſo unknown to them. We ſee the ſurface of things, but we do not dive into the bottom and foundation of them. We ſee things ſometimes in their beginnings, but we do not ſee what they will be in the cloſe, and latter end, and concluſion of them.
There's a various account which may be given of this truth and obſervation to us: as Firſt, from the intricacy, and difficulty, and perplexity of the things themſelves. God's ways themſelves many times are very dark, and obſcure, and myſterious. As there is a myſtery in the truths of Chriſt; (the myſtery of the Faith, and the myſtery of Godlineſs, as it is ſometimes call'd in Scripture,) ſo there is a myſtery in the actions of Chriſt likewiſe. His Providence, it has ſecrets in it. His way is in the Sea, and his path in the great waters; and his footſteps are not known, Pſ. 78.19. Oh the depth of the riches both of the Wiſdom and Knowledg of God! how unſearchable are his judgments, and his ways past finding out! for who hath known the mind of the Lord? ſays the Apoſtle, Rom. 11.33. And the Prophet Iſaiah, in Iſa. 55.8, 9. My thoughts are not your thoughts, neither are your ways, my ways, ſaith the Lord: For as the Heavens are higher than the earth, ſo are my ways higher than your ways, and my thoughts than your thoughts. There's an involution of one thing in another, ſo that they do not preſently appear what they are. As in the Prophet Ezekiel, there were the wheels within the wheels. He does great things, and unſearchable; marvellous things, without number, Job 5.9.
Secondly; As there's an intricacy in the things, ſo there's likewiſe a difficulty upon our underſtandings; yea, even the beſt that are, they are but ſhort-ſighted in this particular. And that according to a twofold principle. Firſt, the dimneſs of natural reaſon: and Secondly, the imperfection of ſupernatural illumination. Reaſon, that's blind. And Grace, that's but weak, and imperfectly wrought in us.
Firſt; There's a dimneſs upon reaſon, even in thoſe who have the greateſt meaſure and proportion of it; from whence they are unable to reach the deep things of God, either as to matter of Doctrine, or Practice. Worldly wiſdom, it counts the ways of God to be fooliſhneſs, and ſuch things as are inconſiſtent to themſelves.
And Secondly; As for Grace, and the light of the Spirit of God himſelf; it is but in ſuch a meaſure and degree communicated to us; from whence it might do this in us. Therefore even holy perſons, (ſuch as Peter in the Text here was) have been ſometimes ſhort in this particular, and ſtill are: From a deficiency in their own understandings.
Thirdly; This proceeds from ſpecial and Divine Diſpenſation; God does of purpoſe order it, that even his own Servants ſhall ſometimes not be able to apprehend his own ways, nor know what he does in the World: And that for divers reaſons alſo.
As Firſt; Becauſe, it may be, they are not as yet capable of them, nor ſit to receive them. Thus we know, how in other places, our Bleſſed Saviour forbore to diſcover ſome things to his Diſciples, becauſe as yet they were not able to bear them: as himſelf tells them, Joh. 16.12. I have yet many things to ſay unto you, but ye cannot bear them now. It is a great part of wiſdom in a Teacher, to impart and communicate his notions anſwerably to the capacity of the Learner. And ſo it is alſo with Chriſt in his diſpenſations. As Paul to the Corinthians; I could not ſpeak unto you, as unto ſpiritual; but as unto carnal, even as to Babes in Christ. I have fed you with milk, and not with meat; for hitherto ye were not able to bear it, neither yet now are ye able. And ſo, to the Hebrews, Heb. 5.12. Of whom we have many things to ſay, and hard to be uttered, ſeeing ye are dull of hearing. God's people, whiles they are here in this world, have neither heads nor hearts fit for ſome kind of diſcoveries: not heads ſit to apprehend them, nor hearts fit to digeſt them. If they be evil, they would be apt too much to be dejected; if they be good, they would be apt too much to be exalted, and lifted up. They would be ready to bear neither, ſo as they ſhould do. And therefore does God think it fitting, in wiſdom, to keep them ignorant of them, that ſo, as yet, they might not know them, or be acquainted with them. That's one reaſon of this concealment, becauſe, as yet, they are not capable of them.
Secondly; God will not have his people preſently to know what he does, that ſo hereby he may take occaſion for the better exerciſe and improvement of their Faith, and dependance upon himſelf. The more at any time we ſee, the leſs we do commonly believe. Faith, it is moſt vigorous and conſpicuous in caſes of obſcurity, and diſappearance. Now bleſſed are they that have not ſeen, and yet have believed; as our Saviour ſpeaks, Joh. 20.19. It is no great thanks to truſt God, when we ſee all clear before us: But in difficulties, there's the trial. As Abraham; Even againſt hope, to believe in hope. And as Job; Though he ſlay me, yet will I trust in him. And as Paul; We deſpaired even of life, and yet trusted in the Living God, which raiſes from the dead. And as Habakkuk; Although the Figtree bloſsom not, nor fruit be in the Vine, &c. yet will I rejoyce in the Lord, I will joy in the God of my Salvation.
This is enough for Chriſtians to know, that they have to deal with a Gracious and Allſufficient God; to whem they may, with a great deal of ſafety and conſidence, commit themſelves, in the greateſt outward uncertainties: And ſo long as they can do ſo, they need not be any further troubled in their own thoughts, as concerning future events. Yea, God himſelf delights that it ſhould be at this paſs with them, as whereby himſelf is ſo much the more honoured and advanced by them. Abraham, whiles he was ſtrong in Faith, he is ſaid to give Glory to God; and ſo indeed he did. Rom. 4.20. Becauſe he ſtagger'd not at the promiſe of God through unbelief: He that believeth not, he makes God a liar; which, amongſt men, is counted one of the higheſt pieces of diſhonour. But he that believeth, he ſets to his ſeal that God is true: for which cauſe, God is pleaſed ſo much in the improvement of Faith. He comes to ſee of what credit and eſteem he is with us, where there is a failing of outward helps.
Thirdly; The Servants of God do not always know what he does, nor he will not have them to do ſo, for the preferring of his own liberty and ſoveraignty amongſt them; that they may not, by this means, teach him, and follow him, and ſet limits unto him. His ways (as we ſaid) are unſearchable, and he delights to have them be ſo, for his own greater glory, and renown. It is fit for creatures to be in the condition of creatures, and to keep within their own line. Secret things belong to God; and revealed to us, and to our children: as Moſes tells the Iſraelites, in Deut. 29.29.
Laſtly; Sometimes in a way of Diſcipline, to correct ſome miſcarriage in them, or to prevent it for time to come: whether pride, or ſecurity, or carnal confidence, or whatever it be. The Lord was afraid of Paul, leſt he ſhould be too much exalted in himſelf, through the abundance of the revelations: and therfore when he had diſcovered great matters to him, and made him hear unſpeakable words, which it was not poſſible, or lawful for a man to utter; he ſent him a tho…n in the fleſh, the meſſenger of Satan to buffet him, leſt he ſhould be exalted above meaſure; as himſelf gives an account of it, 2 Cor. 12.7. So ill is God pleaſed with ſuch diſtempers as theſe in his people, as that either he keeps ſuch diſcoveries wholly from them, or elſe does very much allay, and qualify them to them: but uſually the former, and that whereof we now ſpeak. Thoſe who are light-headed, they do beſt to be kept in the dark. And ſo, as to theſe ſpiritual diſpenſations; when men ſhall abuſe that knowledg which God beſtows upon them, to arrogancy, and wantonneſs, and conceitedneſs, and deſpiſing of others; God does, in ſuch caſes as theſe are, reſtrain them from knowing more; and perhaps ſometimes of ſuch things, which otherwiſe it would concern them to know. He leaves them, in theſe caſes, to themſelves, and to the vanity of their own imaginations; that ſo they may, by experience, ſee what it is to abuſe his loving kindneſs, and to turn his Grace into wantonneſs.
Sometimes God, in judgment, ſurpriſes men, and brings upon them evils unawares; becauſe they would not know the time of their own viſitation, when they might have known it; nor ſeaſonably ſee when his band was lifted up againſt them; as the Prophet ſpeaks. Thus we ſee the manifold account of this Point and Obſervation before us: That even the ſervants of God, do not preſently ſee what he does.
The conſideration of this Point, is thus far uſeful to us; as, from hence, to ſatisfy and inform us in this particular: That we may not think either of our ſelves, or others, more highly than we ought to think; as the Apoſtle adviſes. We ſee what little ground any have too peremptorily to take upon them the fore-telling of future events, or to conclude of things afore-hand; which is the prerogative of God alone, and of ſuch as are more immediately inſpired by him. We muſt be wary and cautious in ſuch matters as theſe are, and keep within our own compaſs. Remember ſtill that of our Saviour; which I mention'd before. It is not for you to know the times, &c.
Indeed there is a knowledg of the times; which is both poſſible, and commendable for us: as it is recorded of the children of Iſſachar, 1 Chron. 12.32. That they had underſtanding of the times, to know what Iſrael ought to do. That it concerns every Chriſtian to know in his place, and capacity; ſo to underſtand the genius and frame of the times in which he lives, as to order his life accordingly; and ſo to be able to foreſee the inclinations of them, as whereby to ſteer his Chriſtian courſe: but as for abſolute determining of them, or of what will be done in them; this is a thing which is to be left alone to God himſelf, and is a matter of delay and expectation: What I do, thou knoweſt not now. That's the Firſt General, viz. The Simple Propoſition; wherein our Saviour denies, in Peter, a perfect knowledg of what he did.
The Second is, the Additional Qualification of the foregoing Propoſition: But thou ſhalt know hereafter. This is that which is here ſignified by Chriſt to Peter, upon this particular occaſion. And it holds good as well as the former, in regard of God's general Providence. That though his Servants do not preſently apprehend or underſtand what is done by him; yet, in time, they ſhall. In this paſſage there are two diſtinct Branches. Firſt, the diſcovery it ſelf; Thou ſhalt know it. And Secondly; the time of this diſcovery: It is future: Thou ſhalt know it hereafter.
Firſt; Here's the diſcovery it ſelf; Thou ſhalt know it. Though God's actions are for a while in the dark, and are not preſently made known; yet there will a time come for the clearing and evidencing of them; and they ſhall be ſeen what they are, and laid open. This is an high piece of Grace and condeſcenſion in him: For as God is abſolute in his actions themſelves, and may do what he pleaſes: ſo he is abſolute alſo, as to the approving of his actions, and may chooſe whether or no he will diſcover them. He need give no account of his matters, as Elihu ſpeaks, in Job 33.13. He needs not, but yet he does for all that. At leaſt, he will do at one time or other; ſo that his people may know them.
This will he do to ſundry purpoſes, and according to ſeveral explications, in which we may take it.
Firſt; He will diſcover them in the juſtice, and equity, and uprightneſs of them. What I do, thou ſhalt know hereafter; that is, Thou ſhalt know that I have been juſt and righteous in doing of it; That the Judge of all the World has done no more than that which is equal. Bold and preſumptuous perſons are apt now and then to challenge God in this particular, and to bring him to their tribunal for that which he does; whether in regard of themſelves, or others: to think that God's diſpenſations are very unjuſt, and unequal. The Prophet Jeremiah himſelf (though otherwiſe a good man) was once upon that Point: in Jer. 12.1. Righteous art thou, O Lord, when I plead with thee; yet let me talk with thee of thy judgments; or, let me reaſon the caſe with thee, (as the words will bear it.) Wherefore doth the way of the wicked proſper? wherefore are they happy, that deal very treacherouſly? Habakkuk, he was upon the like expoſtulations; in Hab. 2.13. Thou art of purer eyes than to behold iniquity: wherefore lookeſt thou upon them that deal treacherouſly, and holdeſt thy tongue when the wicked devoureth the man that is more righteous than he. And ſo 'tis with many others beſides, who are ready to quarrel at God's Providence, and to think he deals unequally with them. But he will one day ſhew the contrary; he will manifeſt that there was very great cauſe for what he did; that he was juſt in all his ways, and righteous in all his works. In Ezek. 18.29. The Houſe of Iſrael ſaid; The way of the Lord is not equal: But, what ſays God to them again? Oh Houſe of Iſrael; Are not my ways equal? are not your ways unequal? There's none which are apt ſooner to complain of God, than thoſe who are obnoxious to him; nor there's none which are ſo ready to think that he deals worſe with them, than thoſe that deal worſt with him. Thoſe which are moſt innocent, they are commonly moſt patient, and content under God's diſpenſations: It is the perſons which make boldeſt with him, that do uſually reflect moſt upon him. But for thoſe, and all others, he will one day abundantly convince them, and diſcover the juſtice of his actions.
Secondly; He will diſcover the truth of them; he will manifeſt himſelf in his faithfulneſs. That as he has done that which was equal; ſo he has done that which he always ſaid he would do. He has kept his word and promiſe with them in all which he has done. This is another thing, which even the people of God themſelves do not preſently diſcern neither: they do not know what he does, as to his truth; but are apt to doubt of it, and to call it in queſtion, and to think he deals falſely with them. As David. in Pſal. 77.8. Is his mercy clean gone for ever? Doth his promiſe fail for evermore? He ask'd it, as in a manner ſuſpecting it, and fearing it was ſo; That God fail'd in his promiſes: ſo are we our ſelves ready to think now and then. Becauſe God does not perform his promiſes in our way, or at our time; therefore that he will not perform them at all, but fall ſhort of them: but God will clear himſelf likewiſe here, and clear himſelf to us. As Joſhua ſometimes told the Iſraelits concerning themſelves: Ye know in all your hearts, and in all your ſouls, that not one thing hath fail'd of all the good things which the Lord your God ſpake concerning you; all are come to paſs unto you, and not one thing hath fail'd thereof. It was ſo, and they alſo at laſt knew it to be ſo, in Joſh. 23.14.
Thirdly; God will alſo make known the efficacy of that which he does: He will manifeſt himſelf in his power. That what he has done, or not done, it did not proceed from any piece of weakneſs, or impotency in him: For that is likewiſe a rock which many are ready to ſplit upon; and a block which they ſtumble at. When God does any thing croſs their expectations, they then call in queſtion his power, and think he did as much as he could, or was able to do for them. As the Iſraelites ſometimes reaſon'd about themſelves: Pſal. 78.19. Can God furniſh a Table in the Wilderneſs? Can he give bread alſo? and can he provide fleſh for his people? becauſe he did not do it ſo ſoon as they expected. And as Moſes ſometimes makes the ſuppoſition, in regard of the Egyptians towards the Iſraelites. Becauſe the Lord was not able to bring this people into the Land which he ſware unto them; therefore hath he ſlain them in the Wilderneſs. This is that which corrupt nature is ready ſometimes to ſuggeſt; even a doubting of God's Power and Omnipotency. But he will at laſt make it good; he will be manifeſt in the greatneſs of his power; and ſhew that it was not for want of ſtrength on his part, no more than of faithfulneſs, that ſuch things have been done in the World, as ſometimes have been done indeed in it.
Fourthly; He will ſhew alſo his Conſtancy, and juſtify himſelf in his Unchangeableneſs, and Immutability; That he is in one mind, and none can turn him: and that what his ſoul deſireth, that he doth; as Job has it, in Job 23.13. That in him is no variableneſs, nor ſhadow of turning; as St. James has it, in Jam. 1.17. That however men may alter, and times may alter, and the world may alter in the courſe of it; yet that he himſelf does not alter, but is one and the ſame; and whatſoever he does, it is regular, and conſiſtent with it ſelf.
Fifthly; The wiſdom of his Proceedings: He will alſo juſtify, and clear that, and cauſe his people to know it, and to yield and ſubmit unto it. Such is the deſperate wretchedneſs and pride which is ſometimes in mens hearts, as that they are ready even to tax this: and if not in plain and open ſpeeches, yet in the ſecret workings of their ſpirit, to prefer their own wiſdom and counſel before the wiſdom of God: They think they could order things better than he himſelf orders them, and will teach him to govern the world: But he will in time teach them better, and ſhew them ſecrets of his wiſdom; as Zophar ſpeaks, in Job 12.6. That as the weakneſs of God is stronger than men; ſo the fooliſhneſs of God, is wiſer than men, 2 Cor. 1.25. That nothing could be better diſpoſed, nor contrived, than he has contrived it, and make them ſubſcribe to his wiſdom. This is ſuch (as I ſaid before) as God is not bound to. He might (if he pleaſed) let us go away with our own imaginations, and pleaſe our ſelves in our own wiſdom, and ſuffer us to deſpiſe his. But yet he will not do ſo, but rather the contrary.
Every work of God is beautiful, and we ſhall in time ſee it to be ſo, and be ready to acknowledg it; eſpecially when we ſet things together, and compare them one with another; when we conſider them in their latitude and extent. As there was a comelineſs in all the works of Creation, which God looked upon, and ſaw them to be good: So there is alſo in the works of Providence, which we ſhall ſee to be ſo likewiſe, and be forced to bear witneſs to by our own approbations. We ſhall ſee, that notwithſtanding all our conceits and apprehenſions otherwiſe, things could never have been tranſacted, or brought to paſs, as indeed they have been.
Laſtly; God will clear himſelf alſo, as to the kindneſs and friendlineſs of his proceedings: we ſhall know what he does in this reſpect, amongſt the reſt. This is a thing which the Servants of God are ſometimes, according as it is with them, very apt to ſuſpect; they cannot ſo eaſily perſwade themſelves, that ſuch and ſuch actions of God's towards them, are the diſpenſations of love; eſpecially which carry any tincture of ſeverity with them. When the Angel appeared to Gideon, and encouraged him with this Salutation: The Lord is with thee, thou mighty man of Valour. Why, (ſays he) if the Lord be with us, why then is all this befallen us? and where are all his miracles? &c. Judg. 6.13. Gideon could not think it to be likely for God to be with them, whiles things went contrarily with them, and they were under trouble and affliction. But yet it was ſo for all that; and he at laſt underſtood it ſo to be. And ſo ſhall all the reſt of God's Servants, in whatever happens unto them. All the paths of the Lord are mercy and truth to them that keep his Covenant, &c. They are ſo; and they themſelves are ſo perſwaded of them, when they conſider better upon them. We know (ſays the Apoſtle) that all things work together for good to them that love God, &c. They do ſo, and we know them to do ſo, by our own experience. As God intends good in them, when he contrives them; ſo they do likewiſe work to good in the iſſue and event of them, and that by vertue of God's gracious Ordination. David's troubles and perſecutions; Job's loſſes of his children, and eſtate; Paul's thorn in the fleſh, and meſſengers of Satan to buffet him; they had all an happy end and concluſion with them.
Go through all the Servants of God, which have ever been in the world, from the beginning of it till this moment, and let them but ſpeak their knowledg in this particular; and they will be ready to maintain and conſirm it, ſooner or later, That ſo indeed it is: That all God's dealings with them they have been the actings of mercy and loving kindneſs; and ſuch as they are abundantly ſatisfied and pleaſed with them. Thus, in all theſe particulars, do they know what God does to them.
When it is ſaid here to Peter; Thou ſhalt know it: It holds good according to a double way of diſcovery. Firſt, by way of illumination. And Secondly, by way of experience: Rationally and Practically both.
Firſt; By way of illumination; in a further clearing of their underſtanding. God's people, as they do daily improve in the knowledg of other truths beſides; ſo, amongſt the reſt, of the truths of Providence, and the things which God does in the World: they have ſtill further inſight into theſe.
Secondly, and more eſpecially, by way of experience. They know them ſo. God does every day more and more approve himſelf to the ſenſe and feeling of his people, eſpecially, as they have any thing more patience to wait upon him. Patience, it breeds experience; and experience hope, and hope makes not aſhamed, &c. But ſo much may be ſpoken of the Firſt Branch in this Second General, viz. The diſcovery it ſelf; Thou ſhalt know, &c.
The Second is, the time of diſcovery: And that's expreſt in the future: Hereafter. [foreign.] This admits of a double reference; either firſt, to this life preſent, whiles they abide here in the world: or elſe to the future ſtate, in the world to come.
Firſt; For this life preſent: Sometimes hereafter in this: The Lord is pleaſed now and then ſo far to gratify and pleaſure ſome of his Servants, as to give them very ſatisfactory apprehenſions of his dealings with them here in this world; and they live ſo long, as to be abundantly convinced of that which he does, as to the equity and goodneſs of it; and are forced to declare it. Eſpecially, at ſuch times more particularly, when they are departing, and leaving the world. There are many Chriſtians who, when they have come to dye, have taken their farewel of the world with a juſtification of God's proceedings, both general, and alſo particular, with the Church, and with their own perſons. And there's a very great force and efficacy in ſuch teſtimonies as theſe are. The ſpeeches of dying men have always been moſt remarkable; as carrying ſome kind of divinity, and propheticalneſs as it were with them. And God delights very often to uſe them, and to improve them to ſuch a purpoſe; for the better ſtrengthning and confirmation of the Faith of other perſons whom they leave behind them.
Secondly; For the life to come: Hereafter then. God does not think fitting to make known and diſcover all to his people here; he reſerves very much, and the greateſt part alſo, for Heaven, which is a better place. There's a day of revelation a coming, when as God will know more what we have done; ſo we ſhall know more what is done by himſelf, and have a clearer diſcovery of it. In his light we ſhall ſee light. Then God will pleaſe to manifeſt, and …ay open all unto us: He will explain thoſe riddles, and untye thoſe knots, and facilitate thoſe difficulties to us, both in matter of Doctrine, and Diſpenſation; which, for the preſent, are ready to ſtumble us, and amaze us, and put us to our plunges, ſo as we know not what to make of them. And we have very great cauſe to ſtay, and to expect upon him till then.
The ſumm and brief of all, by way of Uſe and Application, c…mes to this: That therefore we would reſt ſatisfied and contented with that which God does, whatever it be; and not too ſuddenly paſs our verdict and cenſure upon it: but in patience poſſeſs our ſouls. Oh! have good thoughts of God, and be well perſwaded of him in the croſſed and moſt contrary diſpenſations: for we ſhall never repent in ſo doing, but be abundantly recompenſed for it, and have it again returned into our boſoms: He will then have good thoughts of us, and diſpoſe of things accordingly to us. Beloved, there is a time will come, when as God will ſtop the mouths of his enemies, by the clearneſs and evidence of his tranſactions; ſo he will alſo ſatisfy the expectations of his people; yea, ſurpaſs them, and go beyond them. As iniquity ſhall ſtop her mouth, and have nothing to ſay againſt God; ſo piety ſhall open her mouth, and have very much to ſay for him, in the vindicating, and juſtifying of him.
Yea, the Lord will then juſtify himſelf in all his proceedings whatſoever. He will ſhew them, that whatever was done, it was beſt to be done, and that it could not well indeed have been otherwiſe; if we had rightly conſider'd of it. God will manifeſt a ſweet harmony, and concord, and amiable agreement in all the things which are effected by him; and ſuch as we our ſelves ſhall very readily ſubſcribe unto.
Therefore be patient, and ſtabliſh your hearts, as St. James ſpeaks: Be not raſh with thy mouth, nor yet let thy heart be ready to utter any thing againſt God: For God is in Heaven and thou upon Earth; therefore let thy word, be few, Eccl. 5.2. We know what was the praiſe of Job; and he is recorded in Scripture for it: That though he had many evils upon him, and trials one after another; that yet, in all this he ſinned not, nor charged God fooliſhly, or attributed folly to God, Job. 1.22: No more let any of us do ſo neither, upon any occaſion whatſoever; though never ſo difficult or perplexing.
It was the great weakneſs of Sion, that when ſhe had not every thing according to her deſire; ſhe complained that God had forſaken her. Iſa. 49.14. Sion ſaid, the Lord has forſaken me, and my God has forgotten me. Oh! but he had not, for all that Can a woman forget her ſucking child? &c. The like may be ſaid to any of God's people in the like condition. That they may not be diſcouraged in them, nor dejected, nor caſt down in themſelves; for there will be a gracious upſhot and concluſion of all at the laſt: Surely there is an end, or reward; and thine expectation ſhall not be out off; as Solomon ſpeaks, Pro. 23.18. And verily, there is a reward for the righteous; verily, there is a God that judges in the earth, Pſal. 38.11.
And for our encouragement, let us take in this; That the readſet and willinger we are to be well perſwaded of any thing God does, the ſooner ſhall we find the truth of it in our own experience. When we give God the honour of his Providence, he will give us the comfort of it, and make good all that to us in the event; which we before, by a Spirit of Faith, did expect from him. There's nothing loſt by ſelf-reſignation, and ſubmiſſion to God, in any thing, whether inward or outward, together with the appurtenances of them. Nay, we cannot engage God more, than by ſeriouſneſs in this particular.
And if we are not ſatisfied with that which God does for us here, and this ſmall pittance of time here in the world; which indeed is but very narrow, and ſhort; yet let us think of the advantages which he has for us in eternity, and in the extent of our being. He has there and then ſcope enough for the gratifying of us. Hereafter, if we take it in this ſenſe, (… I ſhewed before, it might be taken;) it has enough in it to make us amends, and to compenſate all our expectations. God will juſtify himſelf at the length, that we may be ſure of: and it is enough for us, that he will ſo; though he ſhould not do it ſo ſoon as we might deſire, or look for it from him, and expect it at his hands.
This Text which we are now upon; it ſerves ſo prevent a double diſtemper in us: both our Curioſity, and our Impatience: Our Curioſity in the Firſt Part: What I do, thou knoweſt not now; no, nor art not able to know it; therefore do not too curiouſly and affectedly pry into it, as being a thing above thy reach. It is a wiſe and ſafe ignorance, to know no more than God will have us to know. Our Impatience in the Second Part: But thou ſhalt know it hereafter. Therefore be not too forward, nor haſty, nor eager for the preſent; be content to ſtay God's leaſure, and time, for the diſcovery of it, which is always the beſt. I will hut up all with the words of the wiſe man, Solomon, Prov. 3.5, 6. Truſt in the Lord with all ſhine heart, and lean not to thine own underſtanding. In all thy ways acknowledg him, and he ſhall direct thy paths.