God made us any promise that he will convert and Eternally save all our Children on whose behalf we labour and wrestle with God but as Hannah obtained her Child by Prayer upon which account it was that she named him Samuel Beg'd of God so I doubt not but that there are many good Parents that by Prayer have from God obtained the Conversion and Regeneration of their Children and that early that the Lord might as it were shew them that he gave in the Souls of their Children to their prayers and their godly instructions exhortations reproofs catechizing c. If we should never see grace appearing in tender years we should conclude it in vain during those years to use any means with them tending to such an end The Apostle telleth Timothy 2 Tim. 3.15 That from a Child he had known the Scriptures and 2 Tim. 1.5 He mentioneth an unfained faith that was both in his Grandmother Lois and in his Mother Eunice and he was perswaded in him also in him doubtless in great measure by their means God honouring their labours with the conversion of Timothy 2. Secondly Possibly God doth intend some elect vessels of his no long time in the World God intended Abijam the Son Jeroboam but a short time in the World and therefore there was early found in him some good thing I observed that amongst all the Patriarchs which are reckoned up Gen. 5. He of them who before Enos lived the shortest time lived 895 years the rest lived longer only Enoch lived but 365 about a third part of the time of the other It is said He walked with God and was not for God took-him and we see this of times in our experience God taketh away those in their youth whom he calleth in their Childhood and youth You have an observation that beautiful Children or Children of composed serious countenances when very young or such as being very young are very toward and fond of their Books seldome live long how true that is I cannot say but you shall I believe more certainly observe it of such who earlily have their hearts changed and are converted unto God God setteth those to work young to whom he hath not appointed long time to work of all whom God hath given unto Christ he must lose none and though Infants elect are saved upon the Covenant of grace before it appeareth to the World that they have laid hold upon it or are in a capacity in order to it to exercise their reason yet that is not Gods usual way where he alloweth to any a longer life till they come to exercise their reason he expecteth they should keep the ordinary road to Heaven by repentance and faith and in order to this he worketh upon their hearts betimes giving them repentance unto life and faith to lay hold upon the Lord Jesus Christ 3. Thirdly Possibly God doth intend some a longer time in the World but hath designed them for some great and eminent service in it such the Lord useth to call betimes I will shew it you in two or three eminent instances The first is that of Samuel Samuel was to be a great Prophet yea and a Judge in Israel God accordingly betimes took him unto his more special tutorage he was designed by his Mother and from the very time of his weaning by her dedicated unto the Lord and the Lord while he was yet a Child eminently communicated his mind to him as you read in the story 1 Sam. 2.3 chap. Josiah was a Second God had designed him for a great and eminent service he was Prophesied of many years before he was born and that by name as who should work a great and eminent Reformation and he did do that God earlily prepares him for it he was but 8 years old when he began to reign and he began to seek the Lord God of his Fathers and when was but 16 years of age he began a work of Reformation of a long and most grosly corrupted state Timothy is a third God had designed him for an Evangelist to have a great hand in settling the Gospel-Church God called him very young from a Child he knew the Holy Scriptures which are able to make the man of God wise unto Salvation To these I may add an instance of an eminent Prince in our own Nation King Edward the Sixth who laid the first Principles of our reformation King Henry the 8th did little and what he did seemed rather to be out of interest so biassing him than otherwise God was pleased in his very young and tender years to seize upon his heart He had intended him as the event proved but a short life and he had laid out for him a very great work to purge such an Augean Stable as the Popish rabble had left Two observations I have made upon reading the Scripture 1. That when God had long kept some women his servants barren they ordinarily proved the Mothers of very eminent Children Rachel Manoahs wife Hanna and Elizabeth are instances of that 2. That God very often when he designed Persons for some eminent work prepared them for it by an early seizing upon their hearts and sanctifying them from the Womb unto himself And this will appear to you very reasonable upon a double account 1. Those which do a great deal of work for God must have a great deal of time to do it in All humane actions you know require time and a proportion of time according to the work 2. Those who are to excel in work must not be much blotted in their previous conversation Jacob in his blessing of Reuben Gen. 49. v. 4. hath this expression Reuben shall not excel because he went up unto his Fathers bed he went up unto my Couch God seldome alloweth any one eminently to excel whose youth hath been stained with many eminent and notorious blots they may come to Heaven upon their conversion but they shall not excel in the world I can think but of one instance in Scripture to the contrary which is that of Saul he was a persecutor himself telleth us and a blasphemer yet received to mercy but he saith it was because he did it ignorantly St. Paul's persecution was not rooted in a malice against godliness and holiness but in an error of judgment he saith of himself that he verily thought that he ought to do many things against Jesus of Nazareth There is a great deal of difference betwixt scandalous sinners one man is prophane and a persecutor only by a mistake another man is so by principle St. Paul was of the former sort 't is true he was a prophane and mischievous persecutor a prophane blasphemer but it was by a mistake not that he had any prejudice or ill Opinion of the ways of holiness which Christs Doctrine led to for he was never that we read of scandalous in those things which the light of Nature Reason or the Law of Moses required or forbad but only as
instances of Divine Providence of this nature we had in our own Nation especially in the reign of Queen Elizabeth and the beginning of King James his reign 1. Sometimes God setteth their own Consciences on work and they shall betray and discover themselves before they fall to their work God smiteth one of their Consciences and they come and discover their Complices and confess their own errours how often have we had this in our own story 2. Sometimes their Countenances shall betray them while they are just ready to strike the fatal stroke 3. Sometimes a terror shall seize them and their Daggers shall drop out of their hands 4. Sometimes their own Letters shall destroy them of which we had an eminent instance in the Powder-Treason hatched by Papists in this Nation sometimes the powder shall not take fire another time it shall miss the mark The Monsters are sometimes brought to the birth and the parents of them want a strength to bring forth How often was Queen Elizabeth in this Nation so preserved to fulfil the word of the Lord Job 5.12 He disappointeth the devices of the crafty so that their hands cannot perform their enterprise 5. A fifth thing I shall instance in is Gods defeatings of the counsels of Ahitophels All men are not alike in wisdom and counsel God fitteth some more eminently who are to have stations in the publick Government and Councils of a Nation Amongst these some are men of integrity and sincerity men of publick spirits and designs who use all their wits parts and abilities for the general good and prosperity of people Others are men of more private spirits driving selfish designs and these oft-times are men of great craft and subtilty whose counsels yet should they take effect would ruin the body politick which they pretend to serve whiles they serve but their own bellies or families or the lusts of some others in order to that end Here now the Providence of God is often seen in defeating their counsels and that various ways Sometimes by making them unacceptable as was in the case of Ahitophel his counsels ordinarily were taken and followed as Oracles but God makes the counsel of Hushai though as appeareth by the story a friend at first suspected by Absolom to be more accepted Sometime God doth it by some more extraordinary ways as in the case of Haman who had both given counsel and obtained a decree against the Jews The King shall not sleep but spend his waking times reading the book of the Chronicles there he shall fall upon the place where a record is of the good service Mordecai had done The King shall mistake Haman's Courtship to the Queen while he is making suit to the Queen for his life for an attempt to force her Thus Haman shall be defeated in his designs and it shall be his own lot to be hanged upon the Gallows which he had prepared for Mordecay nor are these the only instances There is no Kingdom no Age in which observing persons will not observe some instance or other of this nature for the preservation of the Political societies of men Sixthly The power of divine Providence in preserving Political societies is eminently seen in ballancing and diverting opposite powers It is wonderful to observe how God ballanceth one Nation against another sometimes by natural scituation sometimes by voluntary associations We in England are an instance of the former All the Kingdoms about us are larger and more mighty than we are France Spain c. far more populous God hath ballanced us with them by our scituation We are an Island we are powerful in Shipping they cannot march an army by land against us that keeps us at some proportion with them and from being a prey to them often gaping for us Others God hath scituated in Countries full of Rocks and Mountains and Waters by which natural Fortifications they are ballanced with the far greater fleshly power of their Enemies Thus God preserved his people in Epirus from the overflowing flood of the Turkish Power In Holland from the attempts of the Spaniard 40 years together a Nation far more great and mighty than they Thus he hath preserved his Church his little flock in the Valleys of Piedmont and Lucerne As Solomon saith because the Conies are a feeble people they have their habitation in the Rocks So where God hath had a little people a feeble people his Providence hath for their habitation allowed them the natural defences of mountains and the inaccessible paths of Rocks Others he ballanceth with the far greater power of their adversaries by voluntary confederacies and consociations were they singly to be encountred they would quickly be swallowed up but they join in league with others and so make a proportion to their Potent Adversaries Some he ballanceth by giving them a more extraordinary strength spirit courage that one will chase ten and ten an hundred and an hundred a thousand and a thousand shall put ten thousand of their Enemies in flight Some are stronger in Land-forces but weak as to Naval-forces others strong in Naval-forces but weaker in Land-forces till the period of a Nation comes for Nations have their periods he ballanceth all Political Societies one way or other according to the variety of his infinite wisdom 2. Another way is by Diversion you have many instances of this in Scripture How often hath God thus preserved us in Europe from the overflowing flood of the Turks by stirring up the Persians to invade him by suffering rebellions amongst thoâ—e that are his own Subjects But I shall contract this discourse much will fall into my following discourse of Governing Providence 7. The last thing which I shall instance in wherein the Providence of God is seen in the preserving of men in their Political Societies is in giving unto men wisdom and disposing of them to several Arts Trades Mysteries and Occupations by which they become mutually serviceable one to another and contribute to the upholding the societies in which they live Here are two things in both which the Providence of God is eminent to every eye which wistly observeth it There is nothing more evident than that there is a variety of Arts Mysteries Trades and Occupations useful for man by some of which he is supplied with things necessary for food and rayment by others of them with things for delight and ornament both the one and the other if not necessary for individuals yet are necessary for preserving a Polity consisting of multitudes Now 1. The wisdom by which men work in these several Arts Mysteries and Occupations and by which men follow these several Trades is from the Lord. The Prophet Isaiah tells us the discretion of the Plow-man and of the Thresher is from him God called by name Bezaliel the Son of Uri and he was filled with the Spirit of God in wisdom and in understanding and in knowledg and in all manner of workmanship and to devise curious works to work
them This is no observing of them Observing them argues a fixing of the eye of the mind as well as the body upon them without which a transient view of them is of very little significancy and import unto men 2. In a diligent reposing them in our minds this is that which we call a remembring of them The Lord doth his great work to be had in remembrance This is a consequent of the other we remember little of those things we only cursorily view as they come before us but when we six our eyes upon them and apply our minds to the knowledg of them then we remember them 3. In a continued and repeated view of them and reflexion upon them That man that suffereth not the great and daily workings of Divine Providence to pass by his eyes as a tale passeth through his ears which he heedeth not nor applieth his mind unto but fixeth his eye and mind upon them lodgeth them in his memory frequently reflecteth upon them repeateth and re-considereth them in his thoughts that is a wise man and he shall understand the loving-kindness of the Lord And that brings me to the second Question in the Explication of the Proposition Quest 2. How is he wise how is it an argument of wisdom and doth he appear to be a wise man who observeth these workings of Providence Wisdom is sometimes taken in a larger sense so a knowing understanding man is a wise man sometimes in a stricter sense as it signifieth a practical habit directing the life and conversation sometimes as comprehending both and so I shall take it in the Proposition He is a wise man he will have more knowledg and understanding than another man and will know better how to order and direct himself in the several parts of his Conversation 1. He will be a more knowing and understanding man We use to say Experience is the mistris of fools Experience maketh a fool wise and indeed without it notions give little wisdom we speak in the commendation of the ablest persons in any art or profession such a one is an experienced man and the more experienced any one is in his art or course the better you account him in it Nothing is so well learned by rule and precept as by example and president Hence it is a common maxim of these times That the study of books accomplisheth none so much as the study of men doth Knowledg is much increased by experimental observation By this Much of the knowledg of God will be let into the soul We cannot see God as he is in his own light we must behold him in his word and in his works From the Word of God we get a great knowledg of God what he is as to his Divine Being and in his glorious Attributes but the knowledg which we have of God from his Word is both confirmed in us and increased by his works of Providence and our observation of them as well as of his great work of Creation And that 1. As they establish the Proposition of the word and confirm our faith in it Psal 48.8 As we have heard so haeve we seen in the city of our God God will establish it for ever Demonstration confirms us in our notions The Church had before learned it that God would establish his Church but now they were confirmed in it when they had seen it in the Works of Providence what they had before heard from the mouth of Gods Prophets and Messengers indeed a notion is but a probationer in our souls until we come to have it established by Faith and Demonstration 2. An observation of Providence doth also increase knowledg as it expounds to us the word of God and giveth us a more certain clear and distinct knowledg of the revelations of it We do not know how to expound some words of God but as we are taught the meaning of them by his Providential Dispensations in the fulfilling of it Gods dispensations in the world both toward his Church and the enemies and persecutors help us to understand both his promises and his threatnings 2. He who observeth the motions of Divine Providence will also know better how to order and direct his life I told you that Wisdom strictly taken is a practical habit directing this He that thus observeth will best know how to order his Conversation But will some say Is not this to make Providence our rule I answer It is one thing to make the Providence of God an argument to justifie our actions which the word condemneth Another thing to take occasions from Providence for the performance of our duty Providence alone is no rule of our actions but the word which is the rule of our actions is more sealed and confirmed to us by Providence Though Providences give no rule yet they wonderfully confirm and establish a rule when what we have read and heard in the word we see in the dealings of God it giveth a new life and makes a new impression of the rule upon our hearts God hath said Blood-thirsty and deceitful men shall not live out half their days and honour thy father and thy mother that thy days may be long in the land which the Lord thy God give thee Now when we see God cutting off cruel and bloody men in the strength of their years or cutting off a stubborn and rebellious Child in his youth it wonderfully confirmeth the word to us and helpeth us to guide our Conversation so as we may not tread in their steps and be partakers of their Judgments 2. Again Though Providence be no rule as to particular actions yet it is a great help to us as to the three great principles of all our spiritual actions which are Faith Fear Love It is true the Proposition of the word is the object of our Faith when a soul giveth assent to the Proposition of the word because of the Authority of God who hath revealed it and this is the reason why wicked men though they have the Scriptures as well as others yet walk not in the light of them because they believe them not they assent not to the Propositions of Truth that are revealed in them but either say in their heart That it is but the fancy and invention of men or else flatter themselves with the hopes of impunity saying with those in Deuteronomy That they shall have peace although they walk according to the imaginations of their own hearts But now when a man observeth the Providence of God exemplifying and verifying the Word of God it much helps his faith in the word especially as to those in whose heart God hath wrought a previous habit of Faith It is true in this case the Providences of God will do little alone we have the words of Christ They have Moses and the Prophets if they will not believe they will not believe if one should rise from the dead But where a soul is first taught of God to give
never Gods purpose and intendment that any of them should fulfil it or that way obtain everlasting life Vse 3. In the last place my discourse upon this argument may let you see how uniformly the Providence of God in the conversion and bringing home to God of a particular sinner moveth to its motions and workings in order to the general publication of the Covenant of Grace and the way of salvation through him unto the world The way of God in making known of Jesus Christ to a particular soul is ordinarily first by the law to humble the soul and to conclude it under wrath and then to open to it a door of hope and indeed this is but a reasonable working of Providence and exceedingly suitable to the principles of reason and humane nature What signifies the news of a Redeemer unto him who either is no captive or is not sensible that he is the news of a Saviour to him that apprehendeth not himself lost or to stand in need of any salvation God therefore ordinarily in the conversion of a sinner layeth the Law to him sheweth him what God hath required of him how much he is a debtor to God how much he lyes open to wrath and is subject to the curse this letteth him see what need he hath of salvation by a Redeemer and induceth him to be willing to go unto Christ for life Now this motion and working of Providence as to particular souls bears a just proportion to Gods first Revelation of Christ unto the world God first gave unto Adam a Law of Works and made a Covenant with him and then permitted him to violate this Law to break this Covenant and then discovers the Covenant of Grace and Redemption which to this time lay hidden with God although as to the paction of it it was eternal And hence also appears an easie answer to that question whether men and women unregenerated be under the Covenant of Works or under the Covenant of Grace that all men since the fall of Adam are not under the dispensation of the Covenant of Works but under the dispensation of the Covenant of Grace is out of doubt for the Covenant of Works expired with Adams fall But thus far they are under the Covenant of Works viz. That there is no salvation for them but by keeping the whole Law in thought word and deed which is a state sad and miserable enough it being that which no man in his lapsed estate is able to do Adam indeed might have done it none since the fall can do it and from hence followeth the impossibility of salvation for any soul that is out of the Lord Jesus Christ The law they cannot keep so as from the fulfilling of that to expect salvation and whereas as the Apostle telleth us what the law could not do because it was made weak through our flesh that God himself hath done sending his son in the likeness of sinful flesh and condemning sin in the flesh that the righteousness of the law might be fulfilled in us they have no part nor portion in this matter no state nor interest in Christ but are without Christ and consequently during their present state incapable of any lively hope But this is enough to have spoken to this first difficulty and the inferences by way of Application to be made from it SERMON XXXVI Acts XVII 30. But now God commandeth all men every-where to Repent I Am endeavouring to expound to you some of the hard Chapters of Divine Providence These times justifying that to be true of the book of Providence which the Apostle Peter saith of St. Pauls Epistles 2 Pet. 3.16 There are in it some things hard to be understood which they that are unlearned and unstable wrest unto their own destruction It is truly said of Tertullian Deus omnium conditor nihil non ratione providet disposuit ordinavit nihil non tractari intelligique voluit that God the maker of all things hath rationally disposed and ordered all things and would have us to understand all his works It is most certain that all the Lords ways are equal and it is a noble employ to study the equality and reasonableness of them it may be sometimes we shall wade beyond our stature and be forced to cry out O the depth but I think that grave Ancient said true that told us That the Counsels of God do so exceed our capacity that in some particulars they yet wonderfully accommodate themselves to our intellectuals and men might understand more of the reasonableness of the motions of Divine Providence if they would bring to their observation not so much discutiendi acumen as discendi pietatem acuteness of wit to quarrel as an humble desire to learn of God and to understand his will We are prone for the directing of our conceptions of God to make to our selves images graven with the tools of philosophy and humane reason and then to bow to them Whereas could we be content to regulate our Philosophy so far as it relateth to God by the rules of his word and not to think to crook the word of God to our Philosophy many rough ways would be made plain and matters of question quickly rendred out of question I am speaking to such 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of difficulty as arise to considerate souls from the consideration of the motions of Providence relating both to the Covenant of works and that of Grace I spake to one in my last exercise I now proceed to a second which I shall state thus Quest Supposing the Covenant of Redemption and Grace made betwixt the eternal Father and the Lord Jesus Christ not to have been general for all men nor incertain for persons that should be so and so qualified and that the blood of this Covenant was intentionally shed in proportion to the nature of the Covenant How it could consist with the truth of God to offer salvation to all in the ministry of his word upon the Gospel-terms of faith and repentance or to what end it should be done Here are two or three things here supposed which by a great many will not be granted 1. We suppose here first A Covenant made from eternity betwixt God the Father and the Lord Jesus Christ relating to the salvation of the children of men This I know some will not understand but the Scripture speaketh plainly Now to Abraham and his seed were the promises made he saith not to seeds as many but as of one and to thy seed which was Christ Gal. 3.16 Isa 42.6 and I will give thee for a Covenant to the people hence Christ was called a surety of a better Covenant he was both the party Covenanting and the surety of the Covenant God the Father taking the word of his Son for the fulfilling of the matter of the Covenant both what was to be done by himself upon which account it was called a Covenant of Redemption and by us with respect to
ne cede malis sed contra audentior ito These men may live at Sea in the midst of troubles and never think of God and Christ nor upon the power goodness and truth of God but upon an O socii neque enim ignâ—ri sumus ante malorum O passi graviora c. or some such thing but this is not to live upon faith if thy soul liveth the life of faith thy heart is alive in an evil time and the life and courage of it is maintained from God thy heart is maintained from the Truth Power and Goodness of God 2. This life of Faith is a quiet life It is a quiet life as to passions Faith hath a wonderful power to keep the mind in a calm serene temper It is the unbelieving soul that fretteth and sumeth and vexeth all turbulent passions upon Gods providence are the products of unbelief The Prophet telleth us He that believeth maketh not haste Faith dryeth up immoderate tears scatters the storms of fears maketh the soul to cease from anger and forsake wrath It quieteth the tongue so as it doth not charge God foolishly it keeps a man from all murmuring and flyings out against God from all indecent and extravagant flying out against men who are Gods instruments I held my peace because I knew it was thy doing David believed that God had done what was done he dust not mutter or repine because the Lord had done it And so as to action I mean irregular actions Take an unbeliever and let him be in any streight or distress he is unquiet and turbulent and makes no conscience what means he useth to set himself at liberty but he that believeth maketh not haste he who by faith eveth the promise gives credit to it and hath committed himself to the Power Goodness and Truth of God for the accomplishment of it as he is not hasty with his spirit to murmur fret and vex because it is not presently made good to him so he is not hasty with his tongue to charge God foolishly nor in his action He dareth not use any sinister or unlawful means to quit himself of any difficulty in which he is entangled he believeth that God will preserve uphold deliver him and in his own time find out some lawful way and means and the belief of this restraineth him from impatience or any thing which should be a fruit and indication of it 3. Again The life of Faith is an expectant life The Apostle telleth us that Faith is the evidence of things not seen Hence Faith hath always two daughters which are its genuine off spring 1. Hope which is the souls looking up or looking out for those things of which Faith giveth an evidence or assurance Faith assureth hope expecteth and this is so inseparable from Faith that it is often in Scripture put for Faith and only differeth in this that Hope is an expectancy upon faith's evidence and the certainty which it giveth the soul of the thing promised in the word Every hope indeed doth not speak faith but every grounded hope doth there is an hope of an hypocrite which groweth up like the rush without mire and the flag without water Patience is another daughter of Faith I shall have occasion to speak to that more fully hereafter Faith assureth the thing to the soul Hope looketh out for it and expects it Patience keeps the soul still and waiting for it If you ask me what the soul expecteth what it waiteth for it must needs be that of which Faith hath given the soul an evidence that is the Promise The Promises are of various natures for outward mercies such as Protection Deliverance c. Spiritual mercies such as inward Support Strength Consolations Eternal happiness 4 Again The life of Faith is an active life The operation of Faith doth not terminate in a meer speculation The activity of Faith lieth 1. In the diligent use of all natural and rational means which God hath appointed in order to the obtaining of the mercy of which faith hath given the soul an evidence and assurance As Faith doth quiet the soul and restrain it from the use of all unlawful means so it doth quicken and engage the soul in the use of all lawful and proper means The reason of which is because Faith can assure the soul of no mercy but in that manner and order and under those circumstances in and under which God hath promised to bestow it Now God hath promised mercies in the use of means so it quickeneth and engageth the soul to the use of means as a piece of the Will of God in order to the obtaining of our desired mercy 2. It lyeth in the use of all spiritual means and here Prayer in a special manner Prayer being the general spiritual means to be used for the obtaining of any mercy Daniel chap. 9 understood by Books that the time was come for the fulfilling of the 70 years captivity and this faith of his as to what he read in the Books quickned him up to pour out that fervent prayer unto God Dan. 9. 5. The life of Faith is a cheerful and joyous life you read in Scripture of a joy and peace which attendeth believing Rom. 15. Believing the glory of God is a great means to make the soul to rejoyce in the hopes of it Now the reason of this joy is the strength of that evidence which faith doth give the soul for joy is nothing else but the complacency of the soul or rather the expression of this complacency upon the souls union to its desired object Now according to the nearness and fulness of this union so is the joy Faith giving the soul a great and unquestionable evidence of the thing doth also give unto the soul a proportionable joy 6. The life of Faith is a crucifying dying life to the world This is the victory saith the Apostle by which we overcome the world even our faith Faith looketh up to the Cross of Christ and by it the heart of a Christian is crucified to the world and the world is crucified to his heart The proper operation of Faith is to work against hope for indeed if once the mercy cometh in sight so as sense cometh in play faith ceaseth as well as hope Hence the operation and exercise of Faith must needs crucifie the heart of a Christian to the world to sense and to all sensible objects Faith made Abraham overlook his own body which was now dead and Sarahs dead womb it made him to overlook the Knife and the Altar and the loss of Isaac's natural life and only to consider that God was able to raise him up from the dead it maketh a Christian overlook all seeming difficulties in regard of sense and all contrarieties whatsoever indeed seemeth to be in his way Now by these things you may try your selves whether you live the life of Faith under sad and dark Providences yea or no. By this time methinks
power so as if he will he may do it No man will deny but a man hath a power to deal justly to give Alms to the Poor and many other things so as he is but an Hypocrite that pretends want of strength to many external actions which God hath commanded him which are but acts of moral discipline hence it is no great wonder to hear the Patrons of freewil urge this as the whole duty of man But alas though this be his duty yet it is but the least part of his duty Our great duty to God lies as in external acts of Piety so in the internal government of the motions of our hearts affections according to the rule of the Divine law it lyeth in external actions such as praying hearing the word c. But chiefly in the government of our inward man that we may perform all our actions whether respecting God or man in such a manner as he hath required Now that which we call strengthning grace is That influence of the holy Spirit upon the Soul by which the Soul is inabled to perform whatsoever God requireth of it both in doing and suffering in such an acceptable manner as God requireth at our hands Duty may be divided 1. Into such acts which are in our own power as to the external acts to perform without any Spiritual gifts or more special influences of grace thus a man may read the word he may hear Sermons he may do acts of justice and charity and many other things by virtue of the common Providence of God keeping up in man his natural faculties for this now there needeth none of that special strengthning grace about which I am discoursing Secondly 2. Such as a man may perform by vertue of common gifts and influences such as knowledg utterance c. Which although God doth not give unto all yet he doth give unto many who never tast any thing of his distinguishing grace Thus men may pray preach c. It is true some have more ability unto these acts than others and some Christians at some times may find more strength and ability than at other times but this dependeth not upon any influence of special strengthening grace but upon the different tempers and complexions of persons upon their different measures of knowledg and gifts and parts and their strength as to these acts riseth and falleth as their gifts and parts increase hold or decay 3. But thirdly there are duties that are more internal such as meditating of God delighting believing in him breathing after him fervency of Spirit in his service the right manner of performing all external acts Now to the performance of this there needeth a special influence in the Spirit of God besides all the advantage which any man can have from natural parts or gifts And the experience of every Christian justifieth that God useth a great variety in his dispensings of it some Christians find much more than others do others find much more at one time than at an other both for the performing the acts of Mortification and of Vivification the practice of dying to sin and living to righteousness and also for the bearing any burthens which God in his Providence layeth upon him and going through any sufferings which God hath laid out for him and these gradual withdrawings of these Divine assistances are what we call Divine desertions as to these manifestations of grace Now my next business must be to shew you the wisdom and reasonableness of the motions of Divine Providence in the inequality of these dispensations which sometimes proves matter of great trouble to Gods People 1. For the differences of strength and ability to the more external acts of our homage to God it is not so properly within my subject to be discoursed I shall therefore speak but shortly to it something I am willing to speak because I fear too many Christians mistake this for strengthning grace This difference ariseth 1. from a difference or decay in knowledg and other parts and common gifts Knowledg of the things of God is the foundation of this practice and it cannot be expected that Christians weak in knowledg should be able to express themselves so freely in prayer or in Spiritual conference or any other exercise which dependeth upon knowledg as the more knowing Christian can 2. Secondly As difference as to degrees of knowledg is one cause so different frequency in Practice is an other a man in practical things is perfected by practice As he that never almost writeth will forget his hand and he that useth not himself to read or speak Latine or any other Language will in a short time lose the very ability he once had to do it so it is but a reasonable thing for us to imagine that he who seldom or never prayeth should lose his gift and ability to pray and he who seldom or never Preacheth should lose his gift and ability to Preach We find by experience and may find it whenever we try it that a man that hath an excellent ability to pray neglecting that gift in a short time will lose his gift and not be able to continue Ten lines of sence without a Book To this may be added that these performances do also depend upon other natural and common gifts which if they fail through age or other infirmities it cannot without a Miracle be expected but that this strength and ability should abate also I know also that God may blast these gifts and oft doth for mens sins their neglect of the use of them their not glorifying of God with them but Gods usual way of doing this is either by permitting the decay of these gifts upon which these exercises depend or leaving the Hypocrite to fall into such a senslesness and sottishness in life as quite takes him off from any regard of these pieces of homage unto God but thus much shall serve to have spoken to these varieties and decays of strength in the inward man 2. For the other which are the influxes of Divine and special grace it is certainly reasonable that God should not dispense equal measures to all if we consider 1. That all are not of a alike groweth and standing in the Church There is nothing more ordinary in Scripture than to compare the Church to a Fold of Sheep to a Family c. Now there is no Fold where all are are grown Sheep alike scarce any Family where are not some Infants or young Children Christ must carry the Lambs in his Arm while he feedeth his Flock like a Shepheard The Scripture speaking of Christians distinguisheth betwixt Babes and grown Persons betwixt those that are perfect and such as are not perfect such as are Spiritual and such as are Carnal such as are fit for strong Meat and such as have need of Milk now although it be true that this influx of Grace is from the Spirit of God yet the Spirit of God ordinarly worketh Secundum quod nactus
unlawful thinking to add to the day of small things this way Abraham failed in this going in to Hagar so did Asa in the instance beforementioned though he acted otherwise when the Ethiopians and Lubims were against him Indeed nothing is more contrary to faith than this it speaketh a plain distrust in God nothing is more improper and needless supposing the truth of this Observation 4. The last thing to be done in such a case is Prayer to God to supply by his arm what is wanting in humane means To this Asa and Abijah all the servants of God in such distresses have had recourse God will be found in a way of Prayer SERMON XVIII Psalm CVII 43. Whoso is wise and will observe these things even they shall understand the loving-kindness of the Lord. I Am pointing you to some observable things in the motions of Divine Providence though the way of God in it be in many things unsearchable and past finding out Three Observations I have already made justified them by plenty of instances and endeavoured to give you some reasonable account of them and suted some Application to them I proceed now to a fourth which you may take thus Observ 4. The Providence of God as to its works relating to his Church and people rarely as to circumstances answereth the expectations and confidences of the best of Gods people I will open it in two things 1. God never faileth the grounded expectations of his people as to any thing which he hath promised Psa 9.18 The expectation of the poor shall not perish Their expectation is upon God and their Souls wait for God Psalm 62.5 and their expectation and confidence in him shall not fail They that trust in him shall not be ashamed It is made the portion of a wicked man Prov. 11.7 Prov. 10.18 that his expectation shall perish but the hope of the righteous shall be gladness The Wiseman saith His expectation shall not be cut off Prov. 23.18 The reason is plain The expectation of good men is an expectation of faith and the object of faith is the word of God and heaven and earth shall pass away before one tittle of Gods word be it of promise or precept shall fail Many promises as to the Jews and as to Gospel-Churches are fulfilled some are yet to be fulfilled Antichrist is yet to be destroyed The Jews doubtless are to be called in a more plentiful manner than they have yet been There are many Scriptures that seem to assure a more united peaceable glorious state of the Church Now these Promises are matter of Gods peoples expectations and as to the things promised the expectations of the poor people of God shall not perish for ever the things shall certainly be accomplished If their hopes and expectations and confidences might fail the word of God the truth of God might fail but this cannot be 2. But secondly as to circumstances you shall observe God rarely answereth the confidences and expectations of the best of men unless they be part of the Promise By circumstances I understand whatsoever is not essential to the thing promised Particularly 1. Time when a thing is done 2. Place where a thing is to be done 3. Particular persons by whom as Instruments God will do his work 4. Particular means or actions by which the things should be brought to pass These and such like I call Circumstances as to which Gods Providence often fails not only the earnest desires and expectations but the highest perswasions and confidences of men yea even of such as fear him 1. As to persons Who if he had not exactly considered the Promise subjoined to what God had said they should four hundred years be servants to the Egyptians and it was not like Joseph should indeed live so long but I say if he had not considered that but only received a notion of the delivery of Israel out of Egypt would not have thought Joseph should have been the man who should have given conduct to that motion Who would have expected it from Moses a poor Hebrew child exposed to the next tide in a thin Ark of Bulrushes yet by Moses Providence did the work When Moses had done that work and given them forty years conduct in the Wilderness and was grown an experienced Commander who would not have thought and expected that he should have led them over Jordan and given them possession of the promised Land But Moses must die and his servant Joshua must do it In the captivity of Babylon the believing Jews doubtless had great expectation of a deliverance according to the Promises so often repeated by the Prophet and unquestionably they had their expectations upon this and that person probable to have done it but who could have dreamed that Cyrus should be the man The Army of Israel under Saul might reasonably have expected that some or other of the great Soldiers which were at that time doubtless in the Army of the Israelites should have encountred Goliah Who could have thought of a Shepherd's coming and doing of it with a sling and a stone There is a Promise under the New Testament for the bringing down of Antichrist the ruin of Babylon how often have mens expectations been upon this or that or the other Prince to have done it and to what strange confidences have some even good people grown that this or that person should be the man should pull Antichrist out of his Seat we see hither to God hath failed all their expectations the person appears not that shall do that great work and when he shall appear it is likely that it shall be one never talk'd of never thought of Secondly As to Time We have a strange curiosity to know the times and seasons which is not for us to know but are reserved only to God Tell us say the Disciples when shall these things be and what shall be the sign of thy coming and of the end of the World Matth. 24.3 Acts 1.6 Wilt thou at this time restore the Kingdom to Israel There are three great Promises or four concerning the Churches of God the fulfilling of which we yet expect 1. That for the destruction of Antichrist 1 Thess 2.7 8. 2. For the full conversion of the Jews Rom. 11.26 to speak nothing of many other Texts which look that way 3. Christs second coming of which you know the Scripture speaketh plentifully 4. A more calm and flourishing and peaceable state of the Church which many Scriptures also seem to look toward whether for a thousand years precisely under the conduct of Christs coming personally or no hath you know been much disputed but the generality of the most inquisitive Divines into the will of God do think there shall be a more peaceable and calm state of the Church of God Now it is strange to observe the curiosity of many in searching out the precise time when these things or some of them should begin or be Some have fixed this
year some another How many agreed in the year 1666 is known to those any thing acquainted with books we see the Providence of God hath hitherto failed all mens conjectures and still it holds that of these days and hours knoweth no man the best Prophets have proved but vain guessers I might give you a-like instances as to Places and Means but you will generally observe it That the Providence of God rarely as to circumstances suteth any of our fancies And the same thing we shall observe as to particular cases of Christians who are ready to think that if ever by such an instrument at such a time or by such a means they must or shall obtain their desired mercy They obtain it probably but by quite other means and at other times and by other instruments than they fancied and such perhaps as they never thought of the thing is plain and evidenced from a daily experience let us a little enquire into the Reason of it Hath God a pleasure in frustrating the expectations of his people or exposing them to the worlds censures as persons pretending to more acquaintance than they indeed have with the Counsels of God Surely no But God by this method of his Provdience does two things 1. He punisheth the rashness and vanity of his peoples spirits 2. He more consulteth the glory of his own name 1. He by this means chastiseth the vanity and rashness of his people there is a great deal of vanity in peoples spirits in this particular Let me shew you the great evil of this in some few particulars 1. There is in it an unwarrantable curiosity Job tells us chap. 11.12 That vain man would be wise though he be like a wild asses colt We have a great itch after knowledg of things which God hath hidden from us Now this is a great Errour and you shall observe it continually checked by our Saviour when any thing of it discovered it self even in his best Disciples when they said to him Wilt thou at this time restore the Kingdom to Israel He saith unto them It is not for you to know the times and seasons Acts 1.6 7. When Peter saith to him John 21.21 22 Lord what shall this man do Mark our Saviours answer If I will that he tarry till I come what is that to thee follow thou me When the Disciples asked him Matth. 24.3 Tell us when shall these things be and what shall be the sign of thy coming and of the end of the world Jesus answereth and saith unto them Take heed that no man deceive you God of old had an Ark into which none might look There are secrets of his Will which are as yet the Ark of God we would fain be looking into this Ark there 's our vanity God chastens us in it with disappointments that we may learn not to pry into Gods secrets things which we cannot see because God hath hidden them the things are sure the vision is certain and there is an appointed time but that appointed time is not published 2. There is as to these things an ungrounded confidence which God also chastiseth by these disappointments There is nothing more worthy of a Christian than a believing God upon his word and a relying upon him for the fulfilling of it There is nothing more idle nothing more unworthy of him than to be confident where he hath no word to set his foot upon Now such a confidence as this is the confidence of people as to circumstances It is true as to the Jews deliverance out of Egypt and out of Babylon the promise did not only extend to the thing but to the time the four hundred years for the first were named and the 70 years for the latter yea and the particular person Cyrus by whom God would deliver them But it is not so as to the promises which we live in expectation of the fulfilling of as to the Church God hath no-where revealed the year for the ruin of Antichrist nor for the calling of the Jews nor when the halcion-days of the Church shall begin or when Christ shall come to the last judgment If people will expect any of these things shall begin or be at such a time in such a year by such persons their Confidences are without ground or bottom their pretended faith but a rude and bold presumption a rush growing up without any mire and a flag growing up without water and it is but reasonable that God should chastise these vain Confidences 3. There is in these things a sinful limitation of God It is laid to the charge of the Israelites That they limited the Holy One of Israel Psal 78.41 When men tye up God to their circumstances in the fulfilling of his promises or his threatnings they limit God Now this is a great sin God is a free and a powerful Agent he works by means or without means sometimes by means that seem probable sometimes by such as have no appearance of probability to produce the effect he can work how and when and by whom he pleaseth he that fixeth God to his circumstances secretly saith It must be thus or no way by this means and by no other now or never What ground else is there for the expectation or confidence if God hath no where revealed his Will as to particular circumstances only as to the accomplishment of the thing in general God will have us know we are not to limit him 4. Such expectations and confidences are usually but introductions to a greater unbelief God hath promised the things in the plain letter of Scripture the Vision is sure vain man would be wise and search out when these things shall be and where accomplished and by what instruments and means at length he fixeth his eye upon some instruments at work in the world or some means which he fancieth probable to bring these words into a Being Upon these he raiseth up to himself high expectations and groweth very confident that in such a year the thing will be and such a person shall be Gods Instrument and by such means he will effect it It proveth no such thing What a temptation this often proves to men to believe nothing of the thing but because they have deceived themselves in expectations and confidences for which they have no ground to think also that God hath deceived them and there shall no such thing at all be as he hath promised 5. And lastly These expectations and confidences prove oftentimes very great temptations to the use of unlawful means in order to the bringing about of what we would have and know God will bring to pass and do but fancy that he will do it at such or such a time or by such and such instruments The story of the Anabaptists in Germany is a dreadful story to this purpose There is a world of evil in these vain confidences and expectations and consequent to them which God sometimes punisheth in a more smart and