Thirty-One Select Sermons 2, Sermon collection · Sermon 9
THE MYSTERIES OF PROVIDENCE.
Preached at Pauls, Aug. 18. 1650.
EZEK. 1. ver. 16. the cloſe of it.
And their appearance and their work was as it were a wheel in the middle of a wheel.
THE ſcope of this Chapter ſets forth the Providence of God in the Government of the world; for all things paſs under a Providence: he that made all things to their ends, doth rule and act all things unto the ſame ends. This is ſet forth by a threefold Viſion in this Chapter: and thoſe three Viſions preſent unto you a four-fold ſubordination of cauſes in the Providential Kingdom of God; for I muſt a little give you light into the whole Chapter.
Firſt you find in the 26. verſe (for that is firſt in nature, though it be laſt in place) there is a Firmament, and upon it the likeneſs of a Throne; and one ſits upon the Throne in appearance like the Son of man; this is the Lord Jeſus Chriſt, the glory of God in the perſon of the Mediator, into whoſe hands the Providential Kingdom of God is committed, together with the change of the Government: There was a neceſſity of the change of the Government; therefore Ioh. 5.22. the Father Iudgeth no man, but he hath committed all Iudgement unto the Son: for which cauſe God the Father calls Chriſt the Mediator my King; he rules for him: he is my King, Pſal. 2.6. There is a twofold Kingdom of God committed to the Mediator, the man Chriſt Ieſus: the ſpiritual Kingdom by which he rules in the hearts of his people: ſo he is King of Saints. The providential Kingdom likewiſe by which he rules in the affairs of the world, and ſo he is the King of Nations. Chriſt now is deſcribed here, as being King in the Providential Kingdom; that is the firſt in the Order of cauſes, in the Government of the world.
Secondly, Chriſt, though the Government be committed unto him, yet he doth not rule immediately, but he rules all things by the ſpirit, and that in the Providential, as well as in the Spiritual Kingdom: that is ſet forth to you in the 12. and the 20. verſes of this Chapter; Whether the Spirit was to go, they went; and whereſoever the Spirit was to go, thither was their Spirit alſo for to go. Here is a Spirit that acteth the Angels as well as the Saints, and all inferiour Agents. The Spirit is the Vice-Roy of Chriſt; Mark what I ſay: as Chriſt is Gods Pro-Rex, and rules for him; ſo the Spirit I ſay of the Mediator is the Vice-Roy of Chriſt, and rules for Chriſt in the adminiſtration of all things; therefore obſerve, though it is true the Spirit of Chriſt is not to the Angels a principle of Sanctification; for they ſtand in the ſame righteouſneſs in which they were created: yet the Spirit is unto the Angels a Spirit of direction, and that in all their waies, Rev. 19.10. the Angels receive a Spirit of Propheſie from Chriſt. I am of your Brethren the Prophets, ſaith the Angel there: an Angel, a Prophet? yes, and he that hath the teſtimonie of Jeſus; what is the teſtimonie of Jeſus? the teſtimonie of Ieſus is the Spirit of Prophecy: Why then the Angels have a ſpirit of Prophecy from Chriſt: the Spirit of Chriſt the Mediator is the principle of their Doctrine, though not of their Sanctification. That is the ſecond thing in the Order of cauſes in the Government of all things.
Thirdly, this Spiritacteth the living creatures: that is the third Viſion; that is the third ſubordination: you read in the beginning of this Chapter, of a Viſion of living creatures, with four faces, &c. What were theſe living creatures? why look into the 10. Chap. and the 20. verſe, you have it there expounded by the Spirit, I perceived (ſaith the Prophet) that they were the Cherubims; the living creatures that are there ſpoken of were the Cherubims; they are the Angels that be called the living creatures: for this cauſe the Angels now being imployed by Chriſt in the Government of the world, they be called in Scripture Principalities and Powers. There is a double Government come into the world with the Kingdom of Chriſt, that ſhould never have been elſ; the government of Angels, the Government of Magiſtrates; it is true, both are eminent Ordinances of God, but yet both introduced and occaſioned by ſin: a natural ſubjection of man to man there ſhould have been, if man had not falen; but a civil ſubjection of man to man there ſhould not have been: Nomen iſtud culpa meruit & non natura, Auſtin:ſaith Auſtin: and for that cauſe, when Chriſt ſhall give up the Kingdom to the Father, he will put down both theſe: the authority of Magiſtrates, and the authority of Angels: he will put down all rule, and all authority, and power: theſe authorities began with the Kingdom of Chriſt: and before Chriſt ſhall give up the Kingdom to the Father, he will put them all down. Calvin.So Mr. Calvin expounds the place, in 1 Cor. 15.24. Conſider then the ſpirit of Chriſt: Chriſt ſends forth his ſpirit: the ſpirit acteth the Angels: that is the third in the ſubordination of cauſes: Only my beloved, there are two ſtrange benefits that the people of God have by the Government of Angels. Firſt, the Angels rule for them. Secondly, the Angels pray for them: the Angels rule for them, Heb. 1.14. they are miniſtring ſpirits for the good of the Elect; he gives his Angels charge over thee: Then the Angels pray for them: ſee an Angel praying to Chriſt, Zach. 1.12. and thereupon Chriſt prayeth to the Father: here an Angel prayeth for the Church, and attaineth an anſwer of prayer, Dan. 4.16,17. the thing is by the decree of the Watchers, and the demand by the command of the Holy ones: it is ſpoken of the Judgement brought upon that great tyrant and oppreſſor Nebuchadnezzar: the demand, you ſhall read that in the petition: the requeſt, it is the requeſt of the Watchers: ſo the Angels are called; and I remember it is an obſervation Origen hath, when we pray (ſaith he) there are millions of heavenly Angels, Celeſtial Spirits do joyn with us, they do pray with us, unſpoken to, unasked. Then I intreate you conſider, that is the third ſubordination in the Government of all things.
Fourthly, the fourth in this ſubordination, in the Government of the world, is, the Spirit rules the Angels, the living creatures. But then here is another Viſion, a Viſion of Wheels: I, ſo all things here below are called; it is reſembled to the Moon, becauſe it is in a continual change, Rev. 12. that is to ſay, they have the Moon under their feet: reſembled to the Sea, Dan. 7.2. becauſe the Sea is in perpetuo fluxu, it is alwaies ebbing, and flowing, never at a ſtay: there is an unquiet principle in it ſelf: So here ſuitable thereunto, it is reſembled unto Wheels: why? they are in continuo motu, alwaies moving, they are never at a ſtay; their very form of which they are made, fitteth them for nothing elſe: all things here belovv are compared to wheels. Now I intreate you conſider, who it is that acteth theſe wheels: Chriſt ſendeth the Spirit, the Spirit acteth the living creatures: Now the living creatures are the wheels, and the Text ſaith, the Spirit of the living creatures is in the Wheels: In the 20. verſe ſo it is ſaid, When the living creatures moved, then the Wheels moved; when the living creatures ſtood, then the Wheels ſtood: Why? becauſe the Spirit of the living creatures is in the wheels; the Spirit of Chriſt acteth the Angels, the Angels have a great influence in the acting of things below. Now concerning theſe wheels, here are ſeven things ſpoken: and truly they are all of them weighty truths; truths of very exceeding great conſequence, and of very great uſe for the preſent times; and therefore I ſhall in a word offer them to your conſideration. This, that is in the text is the laſt of them.
Firſt, in the 18. verſe it is ſaid, the Rings of theſe wheels are full of eyes within; things in the world are not carried by the wills of men, coeco impetu, by a kind of blind force, as if men ruled the world: No, my Brethren, in all the turnings that there are in the world, know, the wheels be full of eyes; all things are carried and ordered by a wiſe and a fore-ſeeing Providence.
Secondly, the wheels go upon their four ſides, in the 17. verſe, that is, they are conſtant, and ſettled in their motion: men may turn from one ſide to another, as it is common for them to do; they may change their principles, and act quite contrary: they may deſtroy that which formerly they have endeavoured to build; but yet notwithſtanding the wheels go upon their four ſides ſtill; there is no turning of Providence out of that way: you may uſe your art, you may uſe your power, uſe your policy, the Wheels will ſtill go on upon their four ſides: Gods providence is ſtable, and ſettled in its motion.
Thirdly, the wheels return not when they go: that is another; God hath not in waies of Providence retrograde motions: when the Lord begins, he doth uſe to make an end: in decretis ſapientum nulla eſt litura: wiſe men make no blots: if God go forth againſt a people, if God go forth againſt a perſon, truly, the Lord carries on his work: as the wheels are conſtant in their motion, ſo likewiſe they are ſo ſettled, that they are carried on, there is no returning; they returned not as they went.
Fourthly, the Rings are ſaid to be high, and exceeding dreadful, in the 18. verſe. The actings of Providence are very terrible: I ſay the actings of Providence are very terrible: when men look upon them with an eye of reaſon, truly they cannot but ſtand amazed; when you ſhall ſee God cutting ſhort the Spirit of Princes, plucking up Kingdoms, deſtroying families, depoſing Kings: when you ſhall ſee the Lord cauſing the Mountains to skip, and the Towers to fall; the Rings be exceeding high, and therefore exceeding dreadful: ſuch high actings of Providence when they are ſeriouſly conſidered, cannot but ſtrike terror in the minds of men.
Fifthly, the wheels are ſometimes lifted up from the earth: Mark ye, ſo the text ſaith: ſometimes they go upon the earth: Providence acteth in an ordinary way; ſometimes the Wheels are lifted up from the earth, they go out of the ordinary rode; God acteth in extraordinary waies of Providence. Now I intreate you conſider, the Lord doth not go alwaies by ruled caſes: many times rules are preſcribed, but none muſt preſcribe to him; many times the Wheels are lifted up from the earth.
Sixthly, the Wheels ſometimes ſtand, they do not alwaies go; for ſo you ſee, when the living creatures ſtood, the Wheels ſtood over againſt them: they ſometimes ſtand I ſay, they do not alwaies go: there is many times a ſeeming ceſſation of Providence; Pray obſerve it; there is many times I ſay, a ſeeming ceſſation of Providence; the Angels ſeem to let down their wings, and the Wheels ſeem to be at a ſtand: many times things are becalmed, that you would think ſurely now the buſineſs is like never to go on, all things are at a ſtand: by and by the ſpirit of God acteth the living creatures: the living creatures again, they act the Wheels: You know how it was in the building of the Temple, ſometimes the work was at a ſtand for divers years together; by and by the Spirit of God ſtirred up the heart of ſome one or other again, and then the work was revived, then the Wheels went again. Conſider I humbly pray you; ſometimes there ſeems to be a ceſſation of Providence, but yet the Lord will carry on his work.
In the laſt place: and ſo I come to the text. Thereis a Wh…el in the midle of a Wheel: there is a double interpretation given of it; you may do very well to take in both, though it is the laſt that I ſhall ſtick to. A Wheel in the midſt of a VVheel.
Firſt, it notes motionem tranſverſam: I ſay there is in it motio tranſverſa; that is, it implyes a motion that is croſs and thwarting, like the motions of Watches, or ſome curious work, where one Wheel moves one way, and yet it acteth another Wheel that moves quite the contrary way; this is Gods ordinary way in Providence; he accompliſheth things by tranſverſe, and croſs and contrary motions. So you may obſerve a Saul labouring for to eſtabliſh the Kingdom upon his Poſteritie, was the great means to ſettle the Crown upon Davids head: God doth many times carry on things by a tranſverſe (I ſay) and a contrary motion.
Secondly, there is likewiſe not only a tranſverſe motion, but there is alſo motio complexa, a complex motion: and ſo the word ſignifies, a Wheel in the midſt of a Wheel: a motion that is intricate, intangled one in another, like to ſome curious water-works, that you ſhall ſee the Wheels do not only turn croſs, contrary one to another, and one wheel moving this way, ſhall act another wheel moving that way; but withal, it is a hard matter for a man that is not skilful in the Art, to be able to diſcern which way it is the Wheels are turned ſo one within another. A man that is not skilful in a Globe, would wonder to know what the meaning of thoſe many lines and circles ſhould be; they all go one within another: ſo, here is a wheel in the midſt of a wheel; Providence is ſo intricate, ſo complex, ſo myſterious, it is impoſſible for a man that is not an Artiſt in Providence, to be able to ſee the waies, and the goings forth of God in them. That now is the ſenſe of this Scripture, as I conceive: and the Obſervation that I ſhall give you from it, is this;
Doctrine.
The actings of Providence are very intricate, and myſterious: I ſay, the actings of Providence are very intricate and myſterious; that it will poſe men of the greateſt parts, and of the greateſt graces to be able to diſcern the waies of God in them. My Brethren, there is the wiſdom of God in a myſterie, in his Works as well as in his Word. This I ſhall briefly clear to you by a few inſtances out of Scripture; then I ſhall ſhew you ſome of thoſe intricate and myſterious actings of Providence for the manifeſtation of the truth of the Doctrine, and then ſhall come to the Application thereof.
Firſt then for the proof of it, take theſe three inſtances.
The firſt is that in Pſal. 97.2. Clouds and darkneſs are round about him; righteouſneſs and judgement are the habitation of his Throne: how doth the Lord when he doth miniſter judgement and righteouſneſs in the world, how doth he carry himſelf? truly he doth infold himſelf in a dark cloud; clouds and darkneſs are round about him, ſaith he: as it is ſaid of the Virgin when ſhe conceived, the ſpirit of God over-ſhaddowed her: ſo my Brethren, the Lord is pleaſed to act things in Providence in an over-ſhaddowing way: that is the firſt inſtance for the proof of it.
Secondly, look into Pſal. 36.6. Thy Iudgements are as a great deep, thou ſaveſt both man and beaſt: it is ſpoken of the actings of God in the demonſtrations of Providence: and he ſaith, there is no tracing of God, no more then you could trace a mans foot-ſteps in the bottom of the Sea: thy Judgements are as a great deep. The Apoſtle in Rom. 11. uſeth an expreſſion ſuitable, how unſearchable are his waies! waies that are without foot-ſteps, you cannot trace them, you cannot ſay, here God hath gone, he hath walked ſo myſteriouſly: how unſearchable are his waies, and his wiſdom paſt finding out.
Thirdly, look into Pſal. 77.19. Thy way is in the Sea, and thy path in the great waters, and thy foot ſteps are not known. Why, the actings of God in the world, they are beyond the reach of the wiſeſt men, the greateſt Polititians, that the truth is, when they look upon the waies of Providence, they cannot yet tell whether God will go forward, or backward: for his way is in the Sea, and his path in the great waters, his foot ſteps are not known: actings of Providence are very intricate, and myſterious: a wheel in the midſt of a wheel. I will give you ſome inſtances of it, that by this means, the meaning of the Doctrine may be the more clearly ſeen. There are ſix inſtances as projects of providence, that I ſhall ſet before you, wherein you muſt acknowledge that the Lord works very myſteriouſly.
The firſt is this, God carries on all things by a ſecret and an inviſible vertue, that though you ſee the hand without, yet you ſee not the ſpring within. It is ſaid of the Angels, the living creatures, that they had wings, but they had the hands of a man under their wings: the hand; what is the hand? it is ſymholum roboris, it is inſtrumentum operationis, it is an expreffion of ſtrength, it is the great inſtrument of action; Now there were hands put forth, they worked effectually; I, but ſecretly; the hands be under their wings: ſo obſerve I beſeech you, there is a Spirit of the living creatures in the wheels: the text ſaith, all things are acted by a ſecret, a hidden, and an inviſible vertue: that though there do nothing appear, yet ſtill the thing is carried on, no body can tell how; For inſtance; The Lord would build the Temple: there was the higheſt oppoſition that could be: a Samaritan faction at home, and that backed with the power of the whole Perſian Empire: yet notwithſtanding there is an inviſible vertue carries on the work: that all this power cannot hinder, but this mountain muſt become a plain before Zerubabel, Zach. 4.7. Well, that is firſt, it muſt needs be myſterious I ſay, becauſe, though you ſee the actings without, yet there is an inviſible vertue within, that you do not ſee.
Secondly, mens ſpirits are many times raiſed unto an extraordinary pitch beyond the ſpirits of men: drawn out to higher reſolutions, they pitch upon higher thoughts and purpoſes then ever the times require: why now mark, here is a myſterie in this, that at one time a man ſhould riſe higher then at another time, and their reſolutions, and courages riſe higher, and they ſhould dare to encounter with thoſe difficulties that even formerly they did tremble to think of: What is the reaſon of it? Oh here is the myſterie of Providence; in Zach. 12.8. the weak ſhall be as David, and David as an Angel of God: What is that? why, the Lord makes it as a ſpecial promiſe; he ſaith, how he would raiſe the ſpirits of men, that he that formerly was weak, weak in body, weak in heart, he ſhould now be as David, as valiant, and as ſtout a Souldier, as skilful and expert in war, as ready to encounter with the greateſt difficulties, and look the ſtouteſt Gyant in the face; the weak ſhall be as David; and David a man that had but ſuch a degree of ſpirit as David had, now truly he ſhould have the ſpirit of an Angel: Mark ye, God raiſeth the ſpirits of men; a mighty myſterie of Providence lies in it: When the worm Jacob ſhall threſh Mountains: I, when it is a worm, and a worm ſhall undertake to encounter Mountains: When a Barly Cake ſhall over-throw a Tent; when Cities ſhall be like to figgs that fall into the mouthes of the eater: and Captains and valiant men ſhall be like thoſe Graſs-hoppers in a Sunnyday; here is a great myſterie of Providence, that they that are men of might at one time, ſhall not find their hands at another: What is the reaſon? My Brethren, the works of Providence are very intricate and myſterious.
In the third place; God puts impreſſions and apprehenſions upon men many times, that they run to their own ruines: I ſay, there be apprehenſions raiſed, and left upon the ſpirits of men, that they run to their own ruine, as the horſe ruſheth into the Battle: ſometimes impreſſions of diſcouragement: Mark, Judges 7. there was a man dreamed that a Barly Cake over-threw a Tent; God ſets on an impreſſion of diſcouragement: this is nothing (ſay they) but the ſword of the Lord, and the ſword of Gideon.
Sometimes impreſſions of encouragements, 2 King. 3.22,23. this is a ſtrange ſtory. There comes out a mighty Army of the Moabites to encounter with the Iſraelites: in the morning as the Sun began to riſe, they ſaw the Sun ſhine upon the water, and it looked red like blood: preſently, what was the impreſsion? ſay they preſently, the Kings have deſtroyed one another; ariſe Moab to the ſpoyl: Mark, God ſet on ſuch an impreſsion, ſuch an apprehenſion upon their ſpirits, that they by this means run on to their own ruine, as you ſhall ſee in the enſuinng ſtory. And ſo likewiſe when the Red sea was divided before the children of Iſrael, ſuch a deſperate ſpirit ſeized upon Pharoah, that in their purſuite he ſhould follow them into the Red Sea. Conſider, here lies the myſterie of Providence, God ſets on ſuch an apprehenſion upon the ſpirits of men, that they ſhall run on to their own ruine.
In the fourth place: God many times raiſeth up Inſtruments, and he qualifies them for his work: girding up their loyns, and ſtrengthening their hands, that they ſhall go through that at one time, that you would have thought ten thouſand inſtruments could not have done it at another. This now is Gods ſeaſon. Cyrus, the Lord raiſed him up; I will hold his hands (ſaith he) I will gird his loyns, Iſa. 45.1,2. and then God laies the ſame inſtrument aſide again at another time: Mark, many times the Lord will make a combination, and there ſhall be a conjunction of Inſtruments, and afterwards the Lord will make uſe of theſe, even to deſtroy one another: here are the myſteries of Providence. Abimilech and the men of Shechem joyn, they make him King; who would have thought but that certainly the men of Schechem would have ſtuck to Abimelech for ever, having now renounced the houſe of Jerubaal? but mark, when they had done the work that God appointed, their conjunction falls: why then, then fire comes out of Abimelech & devoures the men of Shechem, and fire comes out of the men of Shechem and deſtroyes Abimelech: Here now are the ſtrange myſteries of Providence.
In the fifth place: God many times deſtroyes men by thoſe means by which in all humane judgement they think they ſhall be preſerved: I ſay, God doth uſually deſtroy men by thoſe means by which in humane judgement they think they ſhall be preſerved. The people of Iſrael when they were in any neceſſity, then by and by unto King Jareb, which ſome expound to be a helping King: ſometimes in the way of Aſſyria, ſometimes in the way of Egypt; yet notwithſtanding, they were deſtroyed by thoſe that they brought in to their help. When Iſrael was low, why truly they would needs have a King: the King ruined their Nation almoſt: the earth is weak (I ſhould read it) the Land is weak, and the inhabitants thereof, I ſhould bear up the Pillars thereof: Saul was weak, and deſtroyed the Land. When David came to the Crown, he did bear up the Pillars thereof: I beſeech you conſider it, it is an ordinary thing therefore, Iſa. 44.25. the Lord turneth wiſe men backward; the meaning of it is; take all their counſels, and the events no way anſwer the deſign, but the quite contrary. the quite contrary unto what they did deſign is brought to paſs; wiſe men are turned back. Now theſe are the ſtrange actings of Providence. They bound Paul that he ſhould not preach: My bonds tend to the furtherance of the Goſpel. They baniſhed the Church out of Jeruſalem, on purpoſe that ſo they might have deſtroyed it: but that is the Churches preſervation, when Ieruſalem is deſtroyed. Theſe are the ſtrange actings of Providence.
In the laſt place: when things are brought to the loweſt ebb, the means weakeſt, and the confidence of the enemy and their expectation higheſt, then many times God is pleaſed to deſtroy the power of the mighty. When Gideon hath but three hundred men, he is fit to fight Gods Battles; yea, Siſera muſt fall by the hand of a woman. This is mighty conſiderable, in Nahum 1.10. When they are drunk as the drunkards, and folden together as thorns: that is, when they are unanimous as one man, their combination ſtrong, they are folded together as thorns, you cannot pull them aſunder, and by this means they are drunk with confidence as a drunkard; for ſuch a drunkenneſs is there ſpoken of: What then? they ſhall then be conſumed like ſtubble that is drie: they are never ſo neer deſtruction; theſe are the myſterious actings of Providence; why certainly then the Government of the world is like a Wheel in a Wheel; the actings of Providence are very intricate and myſterious. I am ſorry the time hath ſo out-gone me: indeed it was the Application I aimed at. Let this ſerve for the Explicatory part: let us now come to the Application.
If this be ſo, I have two Uſes to make of it; but it is the laſt I ſhall inſiſt upon.
The firſt is; In all actings of Providence ſubſcribe to his wiſdom.
The ſecond is: In all actings of Providence ſubmit to his will. Well, theſe are the two Uſes.
Firſt, I ſay, If there be ſuch great myſteries in Providence, then ſubſcribe to his wiſdom; acknowledge that God only is able to govern the world: he is wonderful in counſel, and mighty in working. Luther.I remember it was a handſom reproof that Luther did once give to Philip Melancthon when the Proteſtant cauſe lay very much at the ſtake: Melancthon was mightily troubled how things would go: Luther ſent him this meſſage, Monendus eſt Philippus (ſaith he) ut deſinat eſſe mundi gubernator: you muſt admoniſh Melancthon that he leave off to govern the world: alas government of the world belongs to God: Subſcribe to his wiſdom; ſay only, that he is fit to rule the world. That I did think a little to have enlarged my ſelf upon, but I dare not, becauſe I ſhall tranſgreſs. But the ſecond I would willingly, though I begg a little time of you to ſpeak ſomething of it
As you ſhould ſubſcribe to his wiſdom, becauſe his providence is myſterious. So likewiſe ſubmit to his will, I ſay ſubmit to his will. Oh, it is a ſad thing, that thoſe that profeſs obedience unto Gods commanding will, ſhould yet harbour in their ſouls ſo much diſcontent at Gods effecting will then notwithſtanding. Truly, this is an evil that may befal a gracious heart. I will give you the example of a Saint: Ionah, in Ionah 4. God had cauſed a Gourd to ſpring up as a ſhade to Ionah in the night, and the Lord ſmote the Gourd at the root and it withered: the text ſaith, Ionahs heart rejoyced becauſe of the Gourd, his heart was ſhortned to the preſent contentment, and upon that cauſe God takes away the Gourd: Ionah is angry with this act of God. Now, I intreate you, if it be but a ſmal content, a conceit, a petty advantage, why yet notwithſtanding, if God act contrary to my deſign, that party goes not up that I would have, it may be, or I have not thoſe waies of advantage, or friends one way, that I could make another, for that cauſe truly that man is angry; this is (conſider I beſeech you) this is the true cauſe of all the grudgings in the world, and of all thoſe repinings and diſcontentments that there are in the world, becauſe men do not ſubmit their wills unto the effecting will of God. Now, I beſeech you be pleaſed to obſerve two or three things.
Obſerve in the firſt place; you ſin in this in a high degree in three things; you ſin in a high degree.
Firſt, you exalt your wiſdom above Gods, and it is as much as if you ſhould ſay: truly, things go not ſo well now as I could wiſh them; if the government of the world were in my power, truly matters ſhould be better ordered; you do plainly ſay ſo; that party ſhould prevail, that I would have prevail, and thoſe waies ſhould be carried on that I would have; for, (my Brethren) he that correcteth another mans act, doth in that (at leaſt) ſuppoſe he is wiſer then he.
Secondly, hereby you exalt your wills above Gods, your will is the rule of goodneſs, not Gods. Now I intreate you obſerve, was the Devil ever guilty of higher Atheiſm then this? for a man to ſay, it is true, thus, and thus it is, and I muſt needs acknowledge it, that God judgeth the world: but yet I ſhould rather have judged it to have been better if it had been thus: what is this to ſay? truly, this is my will that is the rule of goodneſs, and not Gods: for if it had been as I would have it, it had been better. You little conſider when men are carried out in paſſion in ſuch things as theſe are, you little conſider the abomination of them. Nay,
In the third place, You hereby put God out of his Throne, for the government of the world; ſuch a man ſaith with Abſolom, Here is no man to do you Iuſtice; if the Government of the world were in my hand, things ſhould not be carried on with ſuch confuſion and diſorder; the Church of God ſhould not be brought to that diſtreſs, nor the world put into ſuch diſorder as now it is: Conſider what a high ſin is this: well, that is the firſt. But,
In the ſecond place; I intreate you conſider this: do you think now when the Providence of God is ſo myſterious, and thy will riſeth againſt the actings of Providence, do you think you will turn God out of his way? do you think I ſay, that you ſhall turn God out of his way? No I beſeech you, obſerve it in Iſa. 31.2. the Lord will not call back his Word, ſaith the Text; it is not all your grudging (my Brethren) will make God go back; No, I entreate you, obſerve there in the 3. ver. I will riſe up againſt the help of thoſe that work iniquity; I, both they that work iniquity, and they that help them ſhall fail together, ſaith the Text: they and their helpers: it is true, many think by calling in help, by joyning partie to partie, counſel to counſel, they ſhall certainly prevail, and ſo by this means ſcatter parties upon different intereſts and ends made up into one; Why, but what is the meaning of this? truly, they that could not prevail by themſelves, muſt never look to prevail by their helpers: ſaith God, I will riſe up againſt them that help them: do not think you ſhall turn God out of his way, becauſe it pleaſeth not you, the way that God goes in: No, thou mayſt ſet thy ſelf in a way againſt God, and fall before him. I will give you two inſtances of this: and truly they are very remarkable ones. One is that of Ahaziah the King of Iudah: Ioram the King of Iſrael is wounded: Ahaziah. his brother in Law goes down to viſit him: you will ſay, this was but a brotherly curteſie: was there any harm in this? nothing but civilitie. I, but Ahaziah goes down at the ſame time when God was going forth in Judgement againſt Ioram, and againſt the houſe of Ahab, and what follows? truly, Ahaziah dieth in the way: the ſame inſtrument that deſtroyeth Ioram, deſtroyeth Ahaziah, that he periſheth in civilitie. I will give you another inſtance of a godly man; ſo that you may ſee it is dangerous to have a preengaged will againſt the actings of Providence. Ioſiah, he wrought the great reformation that was in Iudah after the revolt of the ten Tribes, yet after he had wrought this reformation, yet this man he muſt be ſtanding in the way of Gods Providence. Pharo-Neco King of Egypt was appointed by God to execute a Judgement of God upon Charchemiſh a Citie that belonged to the King of Aſſyria upon the borders of Euphrates; he deſires Ioſiah that he might have liberty (that being the ſhorter cut) to paſs through his Countrey; Ioſiah he refuſeth it, and a man would have thought he had good reaſon for it too; he had had a great deal of experience heretofore of the crueltie of the Egyptians, they had been ill neighbors; and he was likewiſe in league and covenant with Nebuchadnezzar the King of Aſſyria, he did owe fealtie, and allegiance, he had taken the oath of allegiance to him: and what ſhould he not be faithful to his King? upon this ground now he goes forth. (So Peter Martyr) — (So Doctor Uſher in his late Chronologie) a kind of ſuddain fierceneſs there roſe in the man, and what followeth? why, truly he dyeth in the way. Ioſiahs good reforming, tender hearted Ioſiah, yet he meets God in the way of his Judgements, and he dyeth in the way: therefore I ſay, take heed, think not your oppoſition will turn God out of the way: O, ſubmit your wills, his Providence is myſterious. But that I may a little give you ſome grounds for it, for the quieting of your hearts: take notice but of that expoſtulation firſt by the way: take notice of that expoſtulation of God unto Samuel, 1 Sam. 16. How long wilt thou mourn for Saul, ſeeing I have rejected him? Saul was not yet depoſed from the Kingdom, Saul raigned ſtill: I, but Gods will was manifeſted to Samuel; Samuel mourneth, God reproveth his mourning: as if he ſhould have told him: Why doſt thou dote upon a man, as if the good of the whole Common-wealth lay upon him? rather look out for better for the time to come. God doth not love thoſe paſſions, neither will he allow them in his own people, that croſs his will when it is manifeſted; how long wilt thou mourn for Saul, ſeeing I have rejected him? Now to bring about your wills to the effecting will of God, I beſeech you be pleaſed but to conſider theſe two or three things; they are mighty quieting conſiderations, and ſo I have done.
In the firſt place; conſider this: all the government of the world is committed unto Chriſt, I have told you: I ſay the Government of the world is committed unto Chriſt: the Father judgeth no man, he hath committed all Iudgement to the Son; it is the ſpeech of Chriſt that acteth the living creatures, and the living creatures act the wheels as you have heard. Now (my Brethren) ſhould not you be willing to leave all in Chriſts hand, ſeeing God hath committed all into his hands? There is a double title Chriſt hath, he is bound to be faithful in both.
1. As it is an office, in which he is imployed by God the Father: And,
Secondly, as the Church is his own inheritance; Now I intreate you conſider, if all be committed to Chriſt, the government of all things; then I ſay, leave it with ſubmiſſion of will unto that hand into which God the Father hath placed it.
Secondly, I entreate you conſider this (which is a mighty quieting conſideration) Chriſt governs the Providential Kingdom, all for the good of the Spiritual Kingdom. I ſay, Chriſt ſubordaineth the Kingdom of Providence unto the Kingdom of grace, Eph. 1.22. he is made the head above all things unto the Church, he undertakes the government of all things for the Churches ſake, and he orders all things for their good, he is the head over all things unto the Church. It may be alas poor creature, when thou lookeſt upon Providence God walketh in the dark to thee: and how Chriſt will bring good out of all theſe, thou canſt not tell; leave it to him now: he is called the Artiſt, the skilful Artiſt. You have the place, Prov. 8.30. I was by him as one brought up with him; you read it ſo. I do a little wonder at the tranſlation: I was by him as one brought up with him: it is in the Original, I was by him as an Artificer: you have the ſame word ſo tranſlated in Cant. 7.1. by the hand of the cunning work-man; the very ſame word is uſed: now it may be, if a man unskilled ſhould come and look upon a man that were a curious Artiſt, it may be a Chymiſt, or the like, he would wonder how he ſhould be able to bring ſuch great effects out of ſuch unlikely things: yet notwithſtanding the man is contented to look on with delight, and reſteth upon the man for his art; for he ſaith, he knows how to bring it to paſs, though I do not. Jeſus Chriſt is a curious Artiſt; when you ſee him, take content in it, and reſt: for the art is in him, he knows how to bring it about, though you do not. That is another very quieting Conſideration. But.
In the third place; the Lord hath diſcovered to us the ends for which he worketh, and I am ſure his ends ſhall be effected: Now, if God will carry on his own ends, truly, what if ſome of my inferiour miſtaken ends miſs, ſhould I be diſcontented? no, let God carry on his own ends; he will carry them on.
But you will ſay: What are his ends? His ends upon the world at preſent are theſe.
Firſt, he will ſhake the things that are made, Heb. 12.27. that the things that cannot be ſhaken may remain.
Secondly, he will make way for the ruine of Antichriſt and Poperie in all the forms of it. I ſay, that is another end, and that he may deſtroy Antichriſt, and ruine Poperie in all the forms of it. And,
Thirdly, that he may make waie for the accompliſhment of that glorious promiſe; the Kingdoms of the earth ſhall become the Kingdoms of the Lord and his Chriſt. Now I entreate you obſerve; If theſe ends of God be carried on, as they ſhall certainly be: then, what need have you to be diſquieted, becauſe ſome of your inferiour injudicious miſtaken ends be not brought about? truly this is that that comforteth a Godly man: and I confeſs it hath been in all theſe troubles and confuſions that have been amongſt us, the Land reeling too and fro, ſtaggering like a drunken man, it hath been the principal, the main ſupport to me: a godly man can never miſs his utmoſt end: Now this I know is a rule the School-men give: finis ultimus perficit tam agentem quam actionem: the utmoſt end is that that perfecteth the Agent and the action: the utmoſt end: why now that man can never be miſerable that attaineth his utmoſt end. Here is the miſerie of all ungodly men, they may attain many inferiour ends, ſubordinate ends: I, but their utmoſt end they never obtain, therefore they are for ever miſerable. But now here is the happineſs of a Saint, he never fails in his utmoſt end: but as Auſtin ſaith of Gods anſwering his prayers, he did anſwer the hinge of my prayer, that he did: ſometimes I prayed for the thing, but God did not give me the thing: I, but the hinge on which my prayer moved, that is, that all might tend to Gods glory, and my good, in that God anſwered my prayer; and ſo ſhall a ſoul ſay at laſt: there were many things that my miſtaken judgement did think would have conduced to ſuch an end; but God ſaw it not good: therefore I obtaining my utmoſt ends, he lets Gods will go on in the world: and for my part I am ſatisfied, though many of my inferiour ends I miſs. Theſe are the quieting principles that ſhould be in your hearts, when you ſubmit to the will of God in his myſterious actings in the world. I dare not detain you any longer. Conſider I beſeech you what hath been ſpoken, and the Lord give you wiſdom and underſtanding in all things.