Gods Thoughts and Ways Above Ours, Sermon 5

Gods Thoughts and Ways Above Ours · Sermon 5

p. 135THE Fifth Sermon.

ISAIAH, LV. 8, 9.

For 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.

THE Diſparity between the Thoughts and Ways of God, and Ours here mention'd, hath ſpecial Reference to the Diſpenſation of his Grace and Mercy, in Pardoning the Worſt of Sinners, who forſake their Evil Ways, and return to God, by unfeigned Repentance: But in this Diſcourſe, I Deſign to Conſider theſe Words in a larger and more General Senſe, p. 136and ſhow, that The Ways of God are not as Ours, but as far above 'em, as Heaven is above the Earth.

By the Ways of God we may either underſtand, Firſt, Thoſe he would direct us to Walk in; what he would have us to Believe, and Do. Or, Secondly, His Ways and Works towards us, in the Conduct and Management of Things by his Providence. In the Firſt Senſe we read of the Way of Truth, the Way of his Commandments; and of walking in the Way of the Lord, &c. that is, receiving as true, the Doctrines he hath Revealed, and Obſerving the Orders, and Obeying the Commands which he hath given us. In the latter Senſe, by the Ways of God, I Mean, his Works of Providence, according to his Word. In both theſe, in the Declarations of his Word, as to what we are to Believe, and Do; and in the Works of his Providence, what he doth with us, there are many things far above us. His Ways are not as Ours, as to Either.

BOTH may here be very well Comprehended. The Revelations of the Will of God by his Word, as to Faith, Worſhip and Practice: And alſo his Providences, and Dealings with the Children of Men, according to Scripture Revelation. Our Ways are not as His, as to either. There is a vaſt Diſparity between them. In this Senſe, His Ways are very unlike to Ours, and tranſcendently above them; both as to Matters of Revelation and Providence.

p. 137I. Firſt, In what Senſe are God's Ways not like Ours, but vaſtly Different?

1. THEY are Different as to the Nature of 'em. All his Ways and Works are Perfect; done with Infinite Wiſdom and Judgment: And therfore when Moſes publiſhes the Name of God, he begins with this, Deut. XXXI. 4. He is a Rock, His Work is perfect, all his Ways are Judgment: They are the Fruit of Infinite, Unerring Councel. But what Weakneſs and Imperfection, what Defect and Folly do we diſcover in our Ways? All his Ways are Righteous and Holy, Pſal. CXLV. 17. He is Holy in all his Ways, and Righteous in all his Works. But what Impurity and Obliquity is there in ours? All His Ways are Juſt and Equal; He Challengeth all the World to prove the Contrary, in any one Particular: What doth he require of us, but in the ſtricteſt Juſtice is Due? whereas, how Unequal is our Carriage towards Him, and one another? There is an Admirable Harmony, and Agreement in the Ways of God, as to all the parts of them, connected one with another: His Word is conſtant and abiding, ſteddy and conſiſtent, not Yea and Nay; 2 Cor. I. 19, 20. All his Promiſes are Yea and Amen. The Strength of Iſrael is not a Man, that he ſhould lye; nor the Son of Man, that he ſhould repent: But we are Mutable, and often croſs and contradict our Selves in our Ways: And the Beſt Men p. 138do too often diſcover this Inconſtancy in Principle and Practice.

2. THERE is a further Difference between the Ways of God and Ours, in the Methods and Means uſed and taken, and the Manner of his Proceeding, to effect an End. His Way is to make Weak things confound the Mighty, and things baſe and deſpiſed, and which are not, to bring to Nought things that are, 1 Cor. I. 27. We cannot do ſo. God would not uſe the Wiſdom and Power of the World for the ſpreading of the Goſpel; but by the Fooliſhneſs of Preaching it pleaſed God to bring Men to believe, and make the Doctrine of the Croſs of Chriſt, the Power of God to their Eternal Salvation. The Inſtrument he employ'd, and the Methods he uſed, to give Succeſs to the Goſpel, did plainly evidence this.

AND that Inſtance may ſerve inſtead of many other: Was it not an unlikely Attempt, for a few Mean and Obſcure Perſons, ſuch as Publicans and Fiſher-men, and Tent-makers, without the Improvements of Education, or the Advantages of Learning, Eloquence, Experience and Converſation in the World; without the Aſſiſtance of Civil Power and Authority, or any Conſiderable Intereſt and Reputation, to require all Mankind to believe in one Jeſus, whom they own was Crucified, that he was alive, and was Lord and King, and muſt be receiv'd and obeyed as the Chriſt of God. To p. 139tell all the World, that all the eſtabliſh'd Rights and Religion of their ſeveral Countries, muſt be laid aſide, and their wicked Cuſtoms and Courſes forſaken, and this new Religion of Jeſus be embrac'd, that requires the Belief and Practice of ſo many things they muſt need account very hard, conſidering the Prejudices and the Luſts of Men. Could they hope that Kingdoms and Empires, Schools and Univerſities, would eaſily ſubmit to this Change? that they ſhould be too hard for the Devil, and all the Powers of Darkneſs, by preaching the Doctrine of a Crucified Saviour?

And yet in the Space of about thirty Years, this new Doctrine and Religion was not only diffuſed thro' the greateſt part of the Roman Empire, but had reach'd as far as Parthia and India: Even before the Deſtruction of Jeruſalem, as our Lord foretold, Mat. XXIV. 14. This Goſpel of the Kingdom ſhall be preached in all the World, for a witneſs unto all Nations, and then ſhall the End come. This Succeſs was repreſented by an Angel flying thro' the midſt of Heaven, and preaching the Everlaſting Goſpel to every Nation, and Kindred, and Tongue, and People, Rev. XIV. 6.

And this was done without Force of Arms, and againſt all Oppoſition imaginable: Their Meſſage was entertain'd, their Doctrine credited, and Chriſt believed on in the World. Many thouſands were converted preſently, and many more afterward: Tho' the Meſſengers p. 140employed could not be ſure of Succeſs, any further than certain of the Truth of their Doctrine, and of the Divine Preſence and Power to accompany them. But they might be almoſt ſure of enduring Torments, and loſing their Lives for publiſhing ſuch a Doctrine, and perſiſting in it, in the manner they did. But the Wiſdom of God, and the Power of God is glorified, in ſucceeding ſuch Weak Inſtruments to ſuch Excellent Purpoſes.

IN all the Methods of his Providence we find, that by weak things he confounds the Mighty, and by Fooliſh things, (as the World accounts 'em,) confounds the Wiſe. There are Inſtances of it in the Hiſtory of Moſes, as to the Plagues of Egypt: But it was more manifeſt in the whole Frame of Chriſtianity, and in the Succeſs and Prevalency, of it. He defeated the Devil's Deſign, and overturn'd his Empire by ſuch Means, as could never be ſuppoſed by Reaſon to do it. By the Seed of the Woman, whom he had ſeduc'd, by the Son of God in our Fleſh, ſuffering and dying for us, He wreſted the Victory out of Satan's Hands, by humbling himſelf to the Death of the Croſs; and ſo by dying, deſtroyed him that had the Power Death.

THERE are other Inſtances might be given, as where God ſtrengthens the ſpoyled againſt the ſtrong, He brings down thoſe that dwell on high, the lofty City he layeth it low: He layeth it low even to the ground, he bringeth it even to the duſt: The Foot ſhall tread it down, even the Feet of the p. 141Poor, and the Steps of the Needy, Iſa. 26.6, 7. The Stone cut out out of the Mountain without hands, ſhall daſh in pieces great Mountaius, all the four great Monarchies of the World, and fill the whole Earth.

HIS Ways are not as ours, in that he often prefers the Younger before the Elder, and gives them the Precedency and Principal Bleſſing. Abel was preferr'd before Cain, and his Offering accepted. Abraham the Younger, choſen to be God's Favourite, before his Elder Brethren. Jacob before Eſau, and He preferr'd Ephraim before Manaſſeh, the Elder Son of Joſeph. So it is obſerved by the Spirit of God, of Noah's Children, Shem is preferr'd, and called the Brother of Japhet the Elder, Gen. 10.21. And David, the Youngeſt Son of Jeſſe, is choſen to be King, and the Man after God's own Heart. To manifeſt the Freedom of his Counſels, and the Soveraignty of his Grace and Providence; Was not Eſau Jacob's Brother, yet Jacob have I loved?

3. HIS Ways and Ours differ alſo in this, that he is never fruſtrated or diſappointed in his Work, as to what he deſigns. He brings the Counſels of Men to nought, and the Devices of the People to none Effect, but the Counſel of the Lord ſhall ſtand, Pſalm XXXIII. 10, 11. He ſpeaks the word, and it ſhall ſtand: He confirms the Word of his Servants, and performs the Counſel of his Meſſengers, ſaying to Jeruſalem, be thou inhabited, and to the Cities of Judah, ye ſhall be built; p. 142that ſaith to the Deep be dry, and I will dry up thy Rivers: He ſaith of Cyrus, he is my Shepherd, and ſhall perform all my pleaſure; even ſaying to Jeruſalem, thou ſhalt be built, and to the Temple, thy Foundation ſhall be laid, Iſa. XLIV. latter end. Our Ways are not like his, he will always overcome when he judgeth: He will fulfill all his Pleaſure, and accompliſh all that is in his Heart, which we cannot pretend to do.

II. Secondly, GOD's Ways not only differ from ours, but do Tranſcendently exceed 'em, are infinitely above them, as high as the Heavens are above the Earth: There is an unſearchable Depth in the Ways of God, which we are call'd to adore, but cannot comprehend. We may cry out with the Aopſtle, O the Depth, both of the Wiſdom and Knowledge of God! how unſearchable are his Judgments, and his Ways paſt finding out! Rom. XI. His Judgments are a great Depth, Pſal. XXXVI. 7. He is wonderful in Counſel, and excellent in Working. His Wiſdom is unſcarchable, and his Ways paſt finding out: Job V. 9. Chap. IX. 10. There are many things in Divine Revelation and Providence, that tranſcend our Reach: If we will not allow this, but muſt have a particular Reaſon for all that God ſpeaks and doth, before we will believe it: What's this, but to make his Wiſdom finite like ours; or ours Infinite like His! On this Account, the great Maſters of Philoſophy in p. 143former Ages, were the worſt Enemies to the Goſpel of Chriſt; becauſe the Apoſtles nakedly repreſented their Doctrines without that Wiſdom, or Demonſtration from Natural Principles, which they uſed, and therefore the Goſpel was Fooliſhneſs to them.

'TIS the not owning God's Ways to be above ours, but making our Reaſon the Supream Judge concerning Doctrines ſupernaturally revealed, which is the Spring of the many Errors and Blaſphemies that abound among us at this Day. Whereas we may as well meaſure the Juſtice or Injuſtice of the Providential Works of God, by our Will and Choice: Whether what he doth be Juſt and Good, or not, becauſe 'tis what we like, or do not like; as by our finite Minds comprehend, whether that can be true, which in a Divine Revelation is delivered as a true Doctrine. We can no more conceive the Wiſdom and Goodneſs of God in ſome Events of Providence, than his Veracity in ſome Truths revealed. More particularly,

Firſt, As to Scripture Revelation, what we are to believe. Let's conſider that God's Ways and Thoughts are Above ours: And what is therein aſſerted, we muſt receive and credit upon the Authority of a Divine Teſtimony, tho' the Doctrine there laid down, may be ſuch as hath no Foundation in Nature; that is, it could not be known but by Divine Revelation. 'Tis a ſufficient Reaſon for us to p. 144believe the Doctrine, becauſe we find it in the Holy Scripture; and we have Reaſon to acquieſce therein, becauſe the Revelation, that is contain'd in this Book, we have Ground to believe, is from GOD; and ſo infallibly true. If we will own our Baptiſm, and take CHRIST for our Teacher, we muſt receive the Truth of what HE hath revealed upon a Divine Teſtimony; tho' we cann't comprehend how ſuch a Chriſtian Doctrine may be reconcil'd to our common Notions of things in other Caſes.

I grant, the Doctrine of the Holy Trinity, for Inſtance, carries a very great Difficulty in it, and is more oppoſed, as Incredible, and Ʋnintelligible, than other Principles of Chriſtian Religion: But this being Reveal'd from Heaven, as we affirm, and make an Article of our Faith, if we find it contain'd in the Holy Scriptures, God's Ways being ſo far above ours, will do much to anſwer the Objection of its being Incomprehenſible.

IF GOD be INCOMPREHENSIBLE, why ſhould any thing he's pleas'd to ſay, ſeem Incredible to us? Where he has interpos'd by his Definitive Sentence, our Reaſon muſt ſubmit, and has no Right to debate the Matter, but ought to approve what God ſpeaks, and ſubſcribe to whatever he writes. The Teſtimony of God, whatever Exceptions our Reaſon can make, ſhould convince our Judgment, and doth oblige our Faith. Is not His Veracity a firm and ſure Foundation for us to relye upon, without p. 145the concurrent Teſtimony of Reaſon? Shall we not believe Infinite Wiſdom, and Truth upon his own Word, unleſs what he ſaith be in it ſelf Credible, and ſo may be believed, without his Teſtimony? The more we conſider what God is, the more eaſily ſhall we be perſwaded, that he is equally to be believed, when he affirms what we cannot underſtand to be true, as when he declares that, which by the common Principles of our Reaſon we know is ſo If we own a Divine Revelation, we can no more Doubt of the one then the other; unleſs a Divine Teſtimony muſt receive its force from the Evidence of our Reaſon. Which is to deſtroy all the Teſtimony of Divine Revelation in Supernatural Truths; where the Evidence of Reaſon fails. What! tho' we cannot give an Account, how it is or can be ſo as we find it in the Scripture, is any thing that God ſays the leſs Credible upon that Account? 'Tis the higheſt Reaſon to believe every thing that God hath ſaid: His Authority hath Strength ſufficient to ſecure my Faith againſt all ſuch Objections, as ariſe only from Ignorance, and want of Principles to Judge by, or from the Incomprehenſibleneſs of the Object.

IT ſeems plainly the Deſign of the Apoſtle, 1 Cor. II. Chap. to obviate the great Objection, that is now brought by Infidels and Socinians, by granting it to be true, That what we are taught to beleive by the Goſpel is Inconceivable, and above the Reach of Humane Reaſon: That p. 146many Doctrines of the Goſpel are ſuch as could neither be diſcovered; nor when they were, could be received, and applauded by the Rational Part of Mankind. It was not the Wiſdom of Men, nor of this World, but the Wiſdom of God, 5th and 6th Verſes: The Apoſtle did not go about to perſwade the World of the Truth of them, in ſuch a Manner, as the Wiſe Men among the Gentiles made uſe of, to perſwade the People of their Opinions. But the Goſpel being a Divine Revelation, they endeavoured to prove the Truth of it, by the Demonſtration of the Spirit and of Power; i. e. by Supernatural Proofs from Ancient Prophecies, by unconteſted Miracles, and ſuch like Teſtimonies of God's owning the Goſpel to be a Revelation from him. So that their Faith did not ſtand in the Wiſdom of Men but in the Power of God: And therfore we ſhould not be ſtumbled, nor think Strange, if Matters of Divine Revelation ſhould be Inconceivable by meer Reaſon.

HE let's them know, that even this was foretold by the Prophets, Verſe 19. for it is written by the Prophet, Eye hath not ſeen nor Ear heard, nor hath it enter'd into the Heart of Man, &c. But God hath revealed them to us by his Spirit, by which Spirit, Chriſt and his Apoſtles made known this Doctrine. And it follows, The Spirit ſearcheth all things; even the deep things of God: And therefore tho' the Things be ſuch as we never thought of before, and we cannot well conceive, when they are told us, p. 147yet that is no ſuch Wonder; for the Nature of our own Souls cannot be conceiv'd by any Inferior Being; nor our ſecret Thoughts known by any other of our Fellow-Creatures, Ver. 11. For what Man knoweth the Things of a Man, but the Spirit of Man within him; and ſo the things of God knoweth no Man, but the Spirit of God. As we cannot know the ſecret Purpoſes of other Men, 'till they themſelves diſcover them; ſo the Councils of God concerning our Salvation, which depend meerly upon his own Will, none can know, but the Spirit of God; and by ſome Revelation from that Spirit, and not by Natural Reaſon. For the Spirit ſearcheth all things, yea, the deep things of God; i. e. is acquainted with all his ſecret Counſels.

THE great Queſtion therfore will be, Whether the Revelation that contains ſuch and ſuch incredible Doctrines be Divine. And accordingly the Apoſtle adds in the next Verſe, that he built his Faith, not upon the Philoſophy or Inventions of Men; but upon the Revelation which God hath made. We have not received the Spirit of the World, but the Spirit which is of God; that we may know the things that are freely given us of God. Theſe Things could never elſe have been known, and therefore it ſhould not offend any, that we do not endeavour to prove theſe Doctrines by Philoſophical Arguments: But by ſuch as are proper to prove them by, viz, from Divine p. 148Revelation. Which things alſo we ſpeak, not in the Words which Man's Wiſdom teacheth, but which the Holy Ghoſt teacheth, comparing ſpiritual things with ſpiritual: That is, the Revelations of the Old Teſtament with thoſe of the New. And after all he he tells us in the 14th. Verſe, That the Natural Man, (who will believe nothing but according to his own preconceived Notions from Natural Reaſon) He receiveth not the things of the Spirit of God, they are Fooliſhneſs to him: He will not allow that to be divinely revealed, which is above meer natural Reaſon. He conſiders only the Difficulty in the Doctrine it ſelf, how it can be true; not what Reaſon he hath to believe ſuch a Revelation to be from God: And ſo he cannot know them, becauſe they are to be ſpiritually diſcerned; that is to be judged of, by the Revelation and Teſtimony of the Holy Spirit; and not by the meer Light of Reaſon: They are to be received upon the Account of a Divine Revelation.

THE the whole Tenor of the Apoſtles Diſcourſe ſeems to obviate, or anſwer this Objection of the Doctrines of the Goſpel being Incredible and Ʋnintelligible. And if we apply it to the Doctrine of the Trinity and the Incarnation of Chriſt, it will hold good, notwithſtanding the Difficulty, how Three can be one, or how our Bleſſed Saviour can be God and Man. How there is one Divine Nature or Eſſence, common unto Three Perſons, united in Eſſential p. 149Attributes, and yet diſtinguiſh'd from each other, in order and manner of Subſiſtance, and by peculiar Idioms and Relations. Theſe Notions may puzzle our Reaſon to conceive, but ſhould not ſtagger our Faith to believe, as Reveal'd in the Holy Scripture.

Conſidering what God is, and what We are, 'tis unreaſonable to reject any Article of Faith, becauſe we cannot fully conceive the Nature, and Manner of its being True. Shall we compare our Darkneſs with his Incomprehenſible Light? Or equal our Underſtanding with his? Shall we refuſe to believe what he hath declar'd for Truth, unleſs we can reconcile it with our Maxims? What room is there left for Faith, at this rate? What Credit is given to Divine Teſtimony, if we believe nothing to be True in Gods Word, except we can Fathom it, and would otherwiſe believe, without his Teſtimony?

IF we conſider the Imperfections of our Underſtandings, both as to the Finite Nature of the Soul, and the Manifold Experience we have of it every Day, we muſt be content to be Ignorant of many Things. What is well known in many Civilized Countries, (as ſome have obſerved to illuſtrate this) may appear very ſtrange to a great Part of the Heathen World. The Fabrick of a Watch; or the mutual Communication of Thoughts by Writing, would it may be, be as unconceivable to a Barbarous Indian, as the Miſtery of the Trinity p. 150is to us; yet the Truth of the Thing doth not depend upon his Conception of it.

AND how ſhort do the wiſeſt and moſt knowing Men come of the infinite Knowledge of God? Tho' we are certain of the Truth of his Being; how little do we know of his Nature and Perfections? How far above our Apprehenſions is the Divine Eternity; How all Succeſſions of Time are ever preſent to him and ſubject to his View; His ſelf Exiſtence, Immenſity, Omnipreſence and Preſcience of the moſt contingent Events, &c. How far above us!

AND ſince we have not a perfect Knowledge of the Subject; we muſt hearken to what GOD himſelf ſaith of his own Nature, who knows it beſt. And we ought in Reaſon to enquire, whether the Doctrine of the Holy Trinity be contained in that Revelation which we receive, and can prove to be Divine; if we find it there, let the Doctrine be never ſo Incredible and Unintelligible, GOD is ſo far above us, and his Ways and Thoughts above ours, that we ought not to reject it upon that Account. As the Heavens are higher than the Earth, His Wiſdom is as the Heavens, the higheſt and top of all Wiſdom; Man's as the Earth, beneath which there is no Degree, but that of Hell and Darkneſs, ſo that the Things are two Great and Sublime for us to determine about.

WERE this duly conſider'd we ſhould find, that we cannot have ſo much Evidence of a Doctrine's being Falſe, becauſe 'tis Ʋnconceivable; p. 151as there is Evidence of its being True, by being contain'd in Scripture Revelation. As to the Truth of things concerning Finite Nature, we may judge by our Reaſon: But where the Object is Infinite, 'tis no Argument againſt the Truth of a Thing, that we cannot comprehend it, unleſs a Contradiction be proved, which there is none here.

IT hath often been proved that God might juſtly require of us in general, the Belief of what we cannot comprehend; and that they who reject the Miſteries of Chriſtianity, run into greater Difficulties than thoſe, who aſſert them. What is Incomprehenſible as to the Manner, may be a neceſſary Article of Faith, as far as it is Reveal'd. **See Biſhop of Worſter's Sermon, on 1 Tim. I. 15. Serm. VI. Vol. III. Octavo, and Orig. Sac. Book II. Chap. VIII. 5, 6, 7.1 Tim 1:15We don't aſſert Three Gods; and yet but One God, Three Perſons and yet but One Perſon: That would be contradictory; but the Scripture ſaith, that theſe Three, Father, Word, and Spirit, are One God: And we ought to diſtinguiſh between Numbers, and the Natures of Things. For Three to be One, is a Contradiction in Numbers; but whether an infinite Nature can communicate it ſelf to three different Subſiſtances, without ſuch a Diviſion as is among created Beings, muſt not be determined by bare Number, but by the abſolute Perfections of the Divine Nature: Which maſt be owned to be above our Comprehenſion. p. 152Therfore for any to aſſert, that there cannot be a Plurality of Perſons; without a Plurality of Natures; or that there cannot be a Communication of Nature, without an Indentity of Perſons; is to pretend to know more of the Infinite Nature of God, then any modeſt Man ought to pretend to.

'TIS certain the Objections from the Ʋnconceivableneſs of this Doctrine are not ſo great, as the Evidence we have, that ſuch a Doctrine is contained in the Holy Scriptures; and that that this Scripture is of God.

And let me add, that to pay Adoration and Divine Worſhip to Chriſt, (as the Chriſtian Church hath done in all Ages), and to Truſt in him for Pardon and Eternal Life, and yet believe him to be only a Man, deſtroys all the Reaſons and Arguments of giving Divine Worſhip to God only: For to do this, and not own him to be Omnipreſent, Omniſcient, and Almighty, not own him to be the True, and Eternal God, is a greater Abſurdity and Contradiction, then all that can be objected againſt the Doctrine of the Sacred Trinity. While they pay him Divine Honour, they muſt needs conſider him as the GOD (whom all the Angels worſhip), and yet at the ſame time they deny him to be ſo: And that, becauſe they cannot conceive, how Father, Son, and Spirit ſhould be One God. But let us remember what GOD is, and what we are; and how his Ways and Thoughts are above ours. Let no Man therfore p. 153deceive himſelf. If any Man among you ſeem to be Wiſe in this World, let him be a Fool that he may be Wiſe; for the Things of God knoweth no Man; but the Spirit of God who revealeth them unto us.

Secondly, GOD's Ways are above ours, in the Diſpenſations of his Providence: 'Twere eaſy to ſhow this, in a Multitude of Particulars. In his ſparing and forbearing us: In reſtraining and preventing us: In keeping and preſerving us, and diſappointing our Enemies: Overuling our Affairs, directing our Conditions, and governing all that befalls us, Good or Evil, Accidental or Premeditated, and turning all to Wiſe and gracious Purpoſes, beyond our Thoughts.

With what perfect Wiſdom is every Thing managed in the Government of this World? That even the Wickedneſs of Men is made to ſerve the purpoſes of his Glory? How wonderfully hath God Honour'd his Mercy, and Power, Holineſs, Juſtice and Truth, in redeeming and ſaving Sinners by Jeſus Chriſt, with greater Advantage, then if our firſt Parents had continued Innocent.

HIS Ways are not as Ours, but above them, in governing the Minds of Men, turning their Hearts, influencing their Counſels, and changing their Thoughts, to bring about and fulfil his Own. His Ways are above ours, in makeing Uſe of very unlikely Inſtruments, weak Means, yea ſuch as in Appearance are Contrary, to effect his own Purpoſes in the Government p. 154of Nations, of particular Families, and Perſons.

AND the Ways of his Providence on leſs above ours. In his diſpoſing Croſſes and Afflictions Temptations and Hardſhips unto thoſe he loves beſt, and permitting others to live in Peace and Quiet.

HIS Ways are not as ours, but above them, in that the very Falls and Faults, Crimes and Follies of good Men are overul'd for much Good; and great Tranſgreſſions before Converſion, made ſervicable to excellent Purpoſes afterward: What was Poyſon in Nature, becomes Medicinal by Divine Grace. He that ſtumbles in the way, gets ground by it, if it help him to mend his Pace, to walk faſter, and more warily. How many can ſay, if it had not been for ſuch and ſuch Fails, I had never known ſo much of my own VVeakneſs, and Frailty; I had never had ſuch Experience of Temptation, and how unable of my ſelf to reſiſt it; I ſhould never have had ſo hearty a Deteſtation of Sin; ſuch a Tenderneſs of Conſcience; ſuch an Awe of offending God; ſo fervent a Zeal to pleaſe him; ſo ſweet a Senſe of his Mercy; ſo Thankful an Acknowledgment of his Grace in delivering and recovering me.

The very Remainders of Corruption in the Hearts of Men, which they bewail, and pray, and ſtrive againſt, I ſhall ſerve to convince them of their neceſſary Dependance on Gods Grace; ſhall cauſe them to walk humbly with p. 155God; ſhall make them more circumſpect and watchful againſt Temptation; and raiſe their Eſteem, and Value of the Blood of Chriſt, and his conſtant Interceſſion in Heaven. God hereby aſſiſts us to keep Conſcience tender, excites our Diligence after further Degrees of Mortification, quickens us to preſs on, by growth in Grace, toward Perfection, &c.

Moreover, HIS Ways are above Ours in the Converſion of Sinners, as to the Subjects he makes choice of, as to the Seaſon and Time of their Change; as to the Means and Method, by which it is Accompliſh'd and brought about. The Wind blows were it liſts, and the Holy Spirit (by the Miniſtry oftentimes of weaker Minſters) works powerfully and ſavingly in whom he will, both to will, and do, of his own good Pleaſure. One is awaken'd, convinced, prick'd at the Heart by a Sermon. Another in the ſame Seat, under the ſame Sermon, feels nothing. Sometimes by a ſoft ſtill Voice, at other times by Thunder. Sometimes the moſt Unlikely are taken, and effectually called; when others are left: And this after many years delay and diſcouragement, and no hopeful Proſpect, but the Contrary. Some out of wicked Families converted; others after ſtrict and religious Education, become and continue moſt Vile and Profligate. What different Succeſs hath the Goſpel in ſome Places? At ſome Times, and to ſome Perſons? And at different Times in the ſame Place? Tho' the ſame Meſſages p. 156and the ſame Preacher? Sometimes on the weaker and more ignorant Sort, and ſometimes on the more Learned; ſometimes on elder Perſons, and often on Younger: Who have diſcover'd much of the Grace of God betimes, with leſs Advantage of Education than others. And at the laſt Hour, ſome Malefactors, under a Sentence of Death, 'tis hop'd, have been truly Penitent, and Accepted, as well as the Thief on the Croſs. Some by their own Afflictions, ſome by the warning of other Men's Examples, and byother Means, as well as by the plain Preaching of the Word, the ordinary Means.

HIS Ways alſo are above Ours, in the Puniſhment of Men in this Life: In making ſome Examples which were not greater Sinners then others, as our Lord hath expreſly told us, Luke XIII. He would not ſpare Job's Ten Children upon the Interceſſion and Prayer of their Righteous Father, tho' we don't read that they were wicked; when he would have ſpared many Thouſands, that were wicked, in Sodom and Gomorrah, and the Cities of the Plain, if there had been but Ten Righteous Perſons among them.

HIS Ways are above Ours, in bringing Good out of the Evil of Puniſhment, and uſing wicked Inſtruments to accompliſh other Ends and Purpoſes, than they deſign'd. The like might be ſaid of Gods Ways in ſaving and delivering his People in extraordinary Dangers: Tarrying till their Enemies are at the very p. 157height of their Wickedneſs; and when there is leaſt Proſpect, or Appearance which way Deliverance ſhould come, then to interpoſe by ſeaſonable Salvation

APPLICATION.

USE, I.

NO wonder then if we ſo often miſtake in our Thoughts, and Conceptions of the Ways and Works of God. If they are ſo much above ours, as Heaven is high above the Earth, if they are unſearchable, and beyond our reach, that we can ſee but a little Part of his Ways, do not underſtand the Connection and Dependance of one Part with the other, or the Deſign of the whole. His Way is in the Whirlwind, the Clouds are the Duſt of his Feet, and his Footſteps are not known: He hideth himſelf that we cannot ſee him. Job XXXIII. 7, 8, 9. Nah. I. 3.

AS to his Ways of Grace and Mercy, I have largely ſhown in the foregoing Sermons, That he is more Gracious then we believe: He is able to do, he doth, and will do more then we are able to ask or think, Eph. III. 20. We think (it may be) he will never receive us after ſuch and ſuch Tranſgreſſions, and yet he doth. We thought he would never Pardon us, and yet he hath forgiven: We ſaid in our Deſpair, that he is gone, and will never p. 158Return; and yet the Light breaks out again, and we have found it to our Comfort.

Secondly, ARE his Ways ſo much above Ours, what Reaſon have we to Reverence and Adore God in all his Ways and Works. Believing his Wiſdom, Goodneſs and Truth, we glorify God: By crediting his Word, truſting his Practice, and following his Counſel, and ſubmitting to his Providence: Tho' the Doctrine be very miſterious, the Providence very dark, the Duty very Difficult, and what is promiſed a great way off, and to Sence unlikely.

The more we contemplate the Wonders of his Providence and Grace, the higher Veneration ſhall we have for Him; and Abaſe our Selves before his Glorious Majeſty; if we ſpeak of Strength, he is Strong; if of Goodneſs, he is Love; if of Wiſdom, he is Wiſe, the only Wiſe God.

'Tis unreaſonable then to object againſt this Providence, becauſe we cannot comprehend the Wiſdom and Juſtice of every Event: We may object our Selves into Atheiſm, and Infidelity, if we will not adore his unſearchable Wiſdom in the Government of the World. His Judgments are a great Deep, Pſal. XXXVI. 6. 'Tis in vain for us to pretend to go to the Bottom of them, when he himſelf hath declared that they are Ʋnſearchable. We ſhould rather admire God; and confeſs our own Ignorance when the great Apoſtle himſelf declares, that Gods Ways are paſt our finding out. Rom. XI. 33.

p. 159VVe may be certain that all he doth is agreeable to infinite VViſdom and Righteouſneſs. As long as we own him to be God, we are ſure he will do nothing Repugnant to thoſe Perfections.

BESIDES he hath appointed a Day, wherein he will ſatisfy all the VVorld by the Revelation of his Righteous Judgment. In the mean time, He doth great Things paſt our finding out; and wonderful Things without Number. XI. Job. 10. There are Depths and Miſteries in Divine Providence, that we muſt acknowledg to be Unſearchable: Let us not then Cenſure what we cannot Underſtand, what we cannot Fathom. Is it ſtrange, that incomprehenſible VViſdom ſhould do incomprehenſible Things? VVe ſhould not therfore enquire too curiouſly into the Secrets of his Providence, nor determine any thing, **See Dr. J. Barrow, of the Unſearchableneſs of God's Judgments. Rom. XI. 33. Vol. III. Serm 23.Rom 11:33Raſhly concerningit, which is not revealed to us.

VVE are well aſſur'd, that he made the VVorld; and yet there are many Queſtions about the VVorks of Creation that may puzzle the wiſeſt and moſt diligent Enquirer. So in the Government of the World, there are many things above our reach, and yet we may be aſſured an unerring VViſdom governs all. VVe are ſo Ignorant and ſhort Sighted; and the Deſigns of God are ſo far beyond us, and the Means he uſeth are oftentimes ſo Various, p. 160and their Connection with his Deſign ſo much concealed from our weak Eyes, that no wonder if we are often at a loſs; eſpecially when all the Particulars of his VVorks of Providence, that make up the Beauty of the whole, are wonderfully interwoven together (one Paſſage and one Action having a certain Reference to a Million of others, yea unto all others, from firſt to laſt) ſo that it is not ſtrange, if we comprehend not the Reaſons of all Events; and diſcern not the Wiſdom and Righteouſneſs of God, as to many Particulars, while yet we believe him to be Wiſe, and Holy in all his Ways, and Righteous in all his Works.

HEREAFTER, when he hath finiſh'd his whole Deſign, from the Beginning to the End, (whereof we now ſee but a ſmall Part), the Difficulties that perplex and ſhock us for the preſent, will be all ſolv'd. VVhat is now cover'd with Darkneſs ſhall appear in open Light: And what is now a Riddle, will ceaſe to be ſo: For all the Changes and Revolutions of the VVorld, Publick and Private, as to Nations, Families and Perſons, will all be found, to have been directed in the wiſeſt and beſt Manner; and to have been one compleat and orderly Means, to bring about his VViſe and Holy Counſelfor his own Glory.

LET us therefore adore him, conſidering that his Ways are above Ours, for if we do not now, ſee a Reaſon for the Truth of all that God p. 161ſpeaks, or the Wiſdom of all that he doth, we may yet be aſſur'd, that GOD is True, and Wiſe, and Good. And we ought to lay our hands on our Mouths, and Acquieſce, for this very Reaſon, becauſe his Ways are ſo much above ours.

Thirdly, WHAT Reaſon then have we, to put our Truſt and Confidence in God? To believe what he promiſeth, and leave it to him, to fulfil his Word in his own Time and Way? His Ways are ſo muth above Ours, that when we think him furtheſt off, he may be neareſt the doing that for us, which we deſire. If God ſhould not chuſe our Condition for us, we ſhould eaſily be undone by our own Choice. But we may and ought to truſt Him, who knoweth what is always, and upon all Accounts, Beſt for us. VVhereas there is no Man of the cleareſt Foreſight, and of the greateſt Warineſs, but may eaſily be deceived and Miſtaken, as to what is good for him in this Life. VVe find this was the Reſult of the Wiſe Man's Thoughts, concerning the Affairs of this World. Eccleſ. VI. 11, 12. Seeing there be many Things that increaſe Vanity, what is Man the better? For who knoweth what is Good for Man in this Life; all the days of his vain Life, which he ſpendeth as a ſhadow? For who can tell a Man, what ſhall be after him, under the Sun.

p. 162WE often deſire and chuſe ſuch a Temporal Good, as proper to ſerve and promote ſome Particular Intereſt and Deſign, but cannot tell, whether it will be Prejudicial to our main and greateſt Intereſt: If it would be ſo, 'tis a kindneſs to be diſappointed. Beſides we are too apt to conſider our ſelves, as Single and Alone, in a private Capacity: God only knows what is beſt for us, as we are Parts of the whole Community, Members of the Univerſe, and ſtand related to other Men: It may be, we would deſire to have, and be, and do that, which is more for the publick Good, ſhould be enjoy'd by Others, and done by Others. Such a Condition of Life, ſuch a Place of Imployment, ſuch a Station of Service, we reckon to be very deſirable for Ʋs; when perhaps God knows, that We ſhall do more good in another; and that ſome Other will be more uſeful, and more a publick Bleſſing in that Poſt. Accordingly we ſhould leave it to his Providence, who appoints us our VVork, to Aſſign us our Station, and Opportunity for it.

AND here 'tis moſt certain, our Spiritual and Eternal Good is greatly concern'd. It may be, what we wiſh for, as a Deſireable, temporal Bleſſing, would be to our Prejudice and Diſadvantage, as to the VVelfare of our Souls. How many, on this Account, have ſeen Reaſon to be thankful for Afflictive Diſappiontments, as to many things they endeavour'd, and deſir'd, but p. 163God order'd it otherwiſe, for their beſt Good. No Affliction for the preſent is Joyous, but Grievous, but afterwards it produceth the peaceable Fruits of Righteouſneſs. Heb. XII. 11. Uninterrupted Health and Peace, Plenty, Reputation, Joy and Comfort in Relations, may be deny'd us in Faithfulneſs and Kindneſs: For God only knows, whether it would not interfere with our Spiritual Good?

TIS an obvious, and daily Inſtance as to Riches, and the Increaſe of an Eſtate: Many a poor Man (or ſuppoſe one in a middle Condition,) He fancies, if he had a great Eſtate, what a great Deal of Good he would do: VVith what a large Heart, he would ſupply the Neceſſities of the Poor; How many generous and charitable Things he would undertake: He would fain Help and Relieve the Poor (he tells you if he could,) and therfore his Deſire of Riches, and Diligence in ſeeking for them, is but that he may do Good: But when this Man ſucceeds, how Common is it, that his Heart and Purpoſes are chang'd with his Condition? Or his Deſire, and Love of Mony, grows with his Eſtate; ſo that He is as unable to do the Good he deſires to do, as before. The Poor is unreliev'd, and he thinks himſelf, as far from an Ability to Relieve them now; as when he had but half of that, which now he hath. Beſides that he is tempted to forget God, in other Inſtances; and falls into Luxury and Vanity, Intemperance, and p. 164Pride; and Conſequently, it had been better for him, to have continu'd in a Lower Station. He is really a Loſer by his Gain of Riches, and 'tis well, if He be not finally and for ever loſt.

IT is therfore our Wiſdom, as well as Duty, for us to leave all Events to GOD, whoſe VVays are ſo far above ours. If we Reflect upon our own Ignorance, as to what ſhall be on the Morrow: How eaſily may to Morrows Event, unravel our Scheme of Thoughts, and fruſtrate the moſt probable Deſigns that can be laid? And how Ignorant are we, of what the Train of Conſequences may be, upon what we Deſign. Unleſs we know, what will follow upon it, we cannot tell whether it will prove a Miſchief, or a Bleſſing. You thought Evil againſt me, ſays Joſeph to his Brethren, when they ſold him into Egypt, but God meant it for Good, to bring it to paſs (as at this Day) to ſave much People alive, Gen. L. 20.

MANY have lamented with Impatience, that they came too late to ſuch a Port, to Sail with ſuch a Convoy, or to Imbark in ſuch a Ship; and yet within a little while, have bleſt God for the Diſappointment; having heard that the Ship was caſt away, or taken by an Enemy; and all the Paſſengers drown'd or made Priſoners. VVheras GOD knows all the Conſequences of Things; having all Cauſes and Effects in View; and all the Links of the Chain in his own Hand; and therfore p. 165can never be Miſtaken in what is Beſt. Let us therefore truſt him, to diſpoſe of Us and ours, according to his own good Pleaſure.

Fourthly, HOVV Reprovable then is it, to Limit and Preſcribe to God, or to Cenſure, him concerning his VVays and VVorks, which are ſo much above us? He is not bound to give us an Account of all his Matters, or to utter all his VVords, for the Satisfaction of our curious and proud Enquiries. VVe are not to direct him what to do, as if we would teach him Knowledge: As if he had not done every thing for the beſt, in what befalls us, or Others. Shall he that contends with the Almighty inſtruct him? he that reproveth GOD let him anſwer it. Job XI. 2. with this Elihu ſilenc'd Job, XXXIII. 12.13. Behold in this thou art not Juſt, I will anſwer thee. God is greater then Man, That is, His ways are above ours. Let us take heed of Cenſuring his Infinite and Eternal Wiſdom. For we are but of yeſter day, and know nothing. We cannot ſearch his ſecret Counſells. Job XI. 6. It is as high as Heaven, what canſt thou do? Deeper then Hell, what eanſt thou know? His kind Deſigns, or faithful Gracious Purpoſes, may be concealed from us; as our Lord told Peter, Joh. XIII. 7. What I do, thou knoweſt not now; but thou ſhalt know hereafter.

p. 166Fifthly, LABOUR to ſubmit to God in all his Ways, without Murmuring, or Repining. 'Tis both our Duty, and Intereſt to do this, from what hath been diſcours'd. The Mind of God revealed in his Word; and the Will of God declar'd in Providence, muſt both be ſubmitted to, whatever Objections we may have concerning Either. As to the latter, we know not what is fitteſt to deſire, or chuſe for our Selves, or Others. We often ask that, which God knows would be Hurtful; and are Diſatisfied with that, which he intends for our Good. We would chuſe that, which it may be, would be Injurious to God, to our Selves; and to the World: And as often Repine at that, as a Calamity, which God intends us, as a Benefit; and afterwards proves ſo. Let us not then complain of his Government, or repine at his Providence. Let us not preſume to demand a Reaſon, why ſuch a Croſs befalls us; or why we are depriv'd of ſuch a Comfort: Let us not dare Arraign his Wiſdom, and Soveraignty at our Bar; but patiently ſubmit to him, and wait for him, He is a God of Judgment; and his Thoughts and Ways are above ours. Therfore.

p. 167Laſtly, TAKE Comfort from this Conſideration. He may, and can turn all for Good, that we deprecate, or complain of as Evil. He may be bringing about That, which we have long pray'd for, by thoſe very Means, which have a quite contrary Appearance, for the preſent. He hath a thouſand Methods, that we can't conceive of, to effect his own Purpoſes; and he knows the fitteſt Time.

WHATEVER Difficulties we are under; Whatever Burdens we feel; Whatever Temptations we meet with; VVhatever Diſappointments we have had, or may have; VVhatever inward or outward Diſtreſſes, we may be exercis'd with; Still remember that Gods Ways are far above ours. Tho' he ſeem to neglect us, or to hide himſelf from us; tho' he ſeem to ſhut out our Prayers; and not regard our Cry; yet he knows what to do, and when to do it, and in the beſt Manner: And hath promiſed that all things ſhall work for our Good; and that he will never leave us, nor forſake us. Therfore Reſign your Selves to God, reſolving intirely to follow him; tho' like Abraham, you know not whither he will lead you. Reſolve you will ſubmit your Underſtandings and VVills to him, and believe whatever he declares to be True; and approve whatever he Appoints; and bear p. 168whatſoever he impoſeth; and undertake, and do, all that he requires; and patiently wait on the Lord, and keep his VVays, who is a God of Judgment. You have ſufficient Encouragement to hope in his Mercy, and truſt Him to fulfil his VVord, in his own Method, becauſe his Ways and Thoughts are not as Ours.

FINIS.