Those

Spirit of God or no; namely, in judging of it a priori, from the way it began, the instruments that have been employed, the means that have been used, and the methods that have been taken and succeeded, in carrying it on. Whereas, if we duly consider the matter, it will evidently appear that such a work is not to be judged of a priori, but a posteriori. We are to observe the effect wrought; and if, upon examination of that, it be found to be agreeable to the word of God, we are bound to rest in it as God's work; and shall be like to be rebuked for our arrogance, if we refuse so to do till God shall explain to us how he has brought this effect to pass, or why he has made use of such means in doing it. texts are enough to cause us, with trembling, to forbear such a way of proceeding in judging of a work of God's Spirit:-"Who hath directed the Spirit of the Lord, or, being his counsellor, hath taught him? With whom took he counsel, and who instructed him, and taught him in the path of judgment, and taught him knowledge, and showed to him the way of understanding?" "The wind bloweth where it listeth, and thou hearest the sound thereof, but canst not tell whence it cometh, and whither it goeth." We hear the sound, we perceive the effect, and from thence we judge that the wind does blow; without waiting, before we pass this judgment, first to be satisfied what is the cause of the wind's blowing from such a part of the heavens, and how it should come to pass that it should blow in such a manner, at such a time. To judge a priori, is a wrong way of judging of any of the works of God. We are not to resolve, first to be satisfied how God

brought this or the other effect to pass, and why he hath made it thus, or why it has pleased him to take such a course, and to use such means, before we will acknowledge his work, and give him the glory of it. This is too much for the clay to take upon it with respect to the potter. "God gives not account of his matters: his judgments are a great deep: he hath his way in the sea, and his path in the great waters, and his footsteps are not known; and who shall teach God knowledge, or enjoin him his way, or say unto him, What dost thou ? We know not what is the way of the Spirit, nor how the bones do grow in the womb of her that is with child; even so we know not the works of God who maketh all." No wonder, therefore, if those that go this forbidden way to work, in judging of the present wonderful operation, are perplexed and confounded. We ought to take heed that we do not expose ourselves to the calamity of those who pried into the ark of God, when God mercifully returned it to Israel, after it had departed from them.

Indeed, God has not taken that course, nor made

use of those means, to begin and carry on this great work, which men in their wisdom would have thought most advisable, if he had asked their counsel; but quite the contrary. But it appears to me that the great God has wrought like himself, in the manner of carrying on this work; so as very much to show his own glory, exalt his own sovereignty, power, and all-sufficiency. He has poured contempt on all that human strength, wisdom, prudence, and sufficiency, which men have been wont to trust and glory in; so

as greatly to cross, rebuke, and chastise the pride and corruptions of men. "And the loftiness of man shall be bowed down, and the haughtiness of men shall be made low; and the Lord alone shall be exalted in that day." God doth thus, in intermingling, in his providence, so many stumbling-blocks with this work; in suffering so much of human weakness and infirmity to appear; and in ordering so many things that are mysterious to men's wisdom: in pouring out his Spirit chiefly on the common people, and bestowing his greatest and highest favours upon them, admitting them nearer to himself than the great, the honourable, the rich, and the learned; agreeable to that prophecy, "The Lord also shall save the tents of Judah first, that the glory of the house of David, and the glory of the inhabitants of Jerusalem, do not magnify themselves against Judah." Those who dwelt in the tents of Judah were the common people, who dwelt in the country, and were of inferior rank. The inhabitants of Jerusalem were their citizens, their men of wealth and figure; and Jerusalem, also, was the chief place of the habitation or resort of their Priests and Levites, their officers and judges; there sat the great Sanhedrim. The house of David were the highest rank of all, the royal family, and the great men about the king.—It is evident by the context, that this prophecy has respect to something further than saving the people out of the Babylonish captivity.

God, in this work, has begun at the lower end, and he has made use of the weak and foolish things. of the world to carry it on. Some of the ministers

chiefly employed, have been mere babes in age and standing; and some of them not so high in reputation among their brethren as many others; and God has suffered their infirmities to appear in the sight of others, so as much to displease them; and, at the same time, it has pleased God greatly to succeed them, while he has not so succeeded others who are generally reputed vastly their superiors. Yea, there is reason to think that it has pleased God to make use of the infirmities of some, particularly their imprudent zeal, and censorious spirit, to chastise the deadness, negligence, earthly-mindedness and vanity, found among ministers in the late times of declension and deadness, wherein wise virgins and foolish, ministers and people, have sunk into a deep sleep. These things in ministers of the gospel, that go forth as the ambassadors of Christ, and have the care of immortal souls, are extremely abominable to God; vastly more hateful in his sight than all the imprudence and intemperate heats, wildness and distraction, (as some call it,) of these zealous preachers. A supine carelessness, and a vain, carnal, worldly spirit, in a minister of the gospel, is the worst madness and distraction in the sight of God. God may also make use at this day of the unchristian censoriousness of some preachers, the more to humble and purify some of his own children and true servants that have been wrongfully censured, to fit them for more eminent service and future honour.

SECTION II.

We should judge by the Rule of Scripture.

ANOTHER foundation-error of those who do not acknowledge the divinity of this work is, not taking the Holy Scriptures as a whole, and in itself a sufficient rule to judge of such things by. [They who have one certain consistent rule to judge by, are like to come to some clear determination; but they who have half a dozen different rules, instead of justly and clearly determining, do but perplex and darken themselves and others. They who would learn the true measure of any thing, and will have many different measures to try it by, have a task that they will not accomplish.]-Those of whom I am speaking will indeed make some use of Scripture, so far as they think it serves their turn, but do not make use of it alone, as a rule sufficient by itself, but make as much and a great deal more use of other things, widely different from it, by which to judge of this work. For,

I. Some make Philosophy, instead of the Holy Scriptures, their rule of judging of this work; particularly the philosophical notions they entertain of the nature of the soul, its faculties and affections. Some are ready to say, There is but little sober solid religion in this work; it is little else but flash and noise. Religion now all runs out into transports and high flights of the passions and affections.' their philosophy, the affections of the soul are some

In