Part 5
7. Lastly, This doctrine affords a ground of love, peace, justice and mercy betwixt men, which should be carefully cultivated by all that would desire to be with God for ever. For says the prophet, Mal. 2:10. 'Have we not all one Father? hath not one God created us? why do we deal treacherously every man against his brother, by profaning the covenant of our fathers?' The consideration of being created by God, should be a powerful inducement to us to practise all the duties we owe to one another as men and Christians.
OF THE CREATION OF MAN
GEN. 1:27.—So God created man in his own image, in the image of God created he him: male and female created he them.
HAVING discoursed of the creation of all things out of nothing, and exhibited some of the displays of the admirable wisdom, power, and goodness of God apparent therein, I come now to speak of the creation of man, the masterpiece of the lower creation. In the text we have an answer to that question, 'How did God create man?' God only spake the word and then the other creatures were produced: but being to create man, he called a council of the Trinity for that end: whereby the excellency of man above the other creatures, who is a compend of the world, is clearly demonstrated. Here we have the execution of that council, So God created man, &c. For, as says Seneca, a heathen moralist, man is not a work huddled over in a haste, and done without great forethought and consideration; for man is the greatest and most stupendous work of God, even of God, Father, Son, and Holy Ghost. As the sacred historian had said before of the Creator, 'Let us make man in our image,' &c. so it is not for nought that he repeats the act of creating three times in this verse; in which also the US in the former verse is restrained to God; so that the plurality there spoken of is not God and angels, but the three persons, one God; for it was not angels, but God that created man. Man here signifies man and woman, male and female, Adam and Eve. Wherefore they are called him and them; for as they were originally one, God having made two of one by creation; so they two were made one again by marriage. And they were both made in one day, Gen. 1:26–31.; and that in the image of God, which is twice repeated; the import whereof seems to be, that man was made very like God. Whereas there is but a shadow and vestige of him in the inferior creatures, as we may read the name and perfections of God in the least herb of the field; man was made so to represent God in his moral perfections as to imitate his virtues. Two things are here to be considered,
I. God's making man male and female.
II. His making man after his image.
I. Let us consider God's making man, male and female; that is, man and woman.
First, Adam was the male, and Eve the female. These were the common parents of all mankind, and there was no man in the world, before Adam. He is expressly called 'the first man,' 1 Cor. 15:5 and Eve 'the mother of all living,' Gen. 3:20. And hence it is said 'God hath made of one blood all nations of men,' Acts 17:26.
Secondly, Man consists of a soul and body, which being united constitute man; that is, man or woman. Here I shall consider, 1. The body; and, 2. The soul.
1. The body of the man. Man's body is a piece of most rare and curious workmanship, plainly indicating its divine Maker. In it there is a variety of members, none of them superfluous, but all adapted to the use assigned them by the wise Creator. The man's body, as Moses tells us, was formed of the dust of the ground, Gen. 2:7. Hence he was called Adam, which signifies red earth; of which sort of virginearth man's body seems to have been made. The word rendered dust, signifies not dust simply, (says Zanchius), but clay, which is earth and water. This may teach us humility, and repress our pride, and particularly glorying in beauty or any external advantages of person, seeing we are sprung of no higher original than the earth upon which we tread; especially seeing, as we derived our first being from it, we must return to it again, there to abide till the resurrection-day.
2. The woman's body was formed of the man's, Gen. 2:21, 22 of a rib of the man's side, but not a bare rib, but flesh on it, ver. 23 which was taken out of his side while he was in a deep sleep, into which God cast him; so that he felt no pain. And it is not improbable, that in that deep sleep God revealed to him what he himself afterwards declares concerning Eve, and marriage in general, ver. 23, 24. Whether Adam had more ribs than other men, is not determined. If he had, it was
not superfluous to him as the origin of mankind, though it might be as a private person; and therefore Eve being made of it, there was no more use for it. If he had not more ribs than other men, yet he sustained no loss thereby, which was otherwise made up, ver. 21 either by a new rib, or hardening the flesh to the use of a rib. In this the wisdom of God doth illustriously appear.
(1.) The woman's body was made of nobler matter than the man's, to be some ballast to the man's excellency in respect of his sex, that he might not despise but honour her. The word rendered made, Gen. 2:22 is in the Hebrew built. He made the man, but he built the woman, as a stately palace, or house, where all mankind draw their first breath.
(2.) It was made of the man's body, to teach men to love their wives as their own flesh.
(3.) It was not made out of man's head, to shew her that she is not to be her husband's mistress, nor usurp authority over him, 1 Tim. 2:12.; nor out of his feet, to shew him that she is not to be his slave, to be trampled on by him; but out of his side, near his heart, to shew him that she must be treated as his companion, loved, nourished, and cherished by him.
(4.) Lastly, The mystery of the church drawing her life out of Christ's sleeping the sleep of death on the cross, Eph. 5 seems to have been here intended and shadowed forth.
The bodies of both our first parents were far more beautiful, handsome, and graceful than our bodies are now. We are begot of men, but they were the immediate workmanship of God. The author being more excellent, the workmanship must be so too. And so Adam signifies to be ruddy, and to shine, Lam. 4:7. So that to Eve in particular may justly be applied the following lines of a celebrated poet:
A woman loveliest of the lovely kind,
In body perfect, and complete in mind.
Secondly, The soul of man was of an original far different from that of his body. Moses gives us this account of it, Gen. 2:7. 'The Lord God —breathed into his nostrils the breath of life; and man became a living soul.' The Lord inspired him with a living reasonable soul, which presently appeared by his breathing at his nostrils; whereas before he was only a fair lifeless body. And this different account of man's soul and body clearly holds forth, that it was not fetched out of any power in the matter of his body, but was created of nothing. For this inspiration plainly implies that something was infused into it, which was not in it before, and did not originally inhere in it. Thus was the soul both of the man and the woman created; for that both were created with rational souls, is taught in our text, where they are said to be made after God's image; and Moses leaves us to gather the manner of the creation of the woman's soul from that of Adam's. Concerning the soul of man, three things are specially to be known.
1. That it is an incorporeal or spiritual substance, different from the body. It is called a spirit, Zech. 12:1. And Stephen prays, Acts 7:59. 'Lord Jesus, receive my Spirit. Compare Luke 24:39 where our Lord says concerning his body after his resurrection from the dead, 'Handle me, and see; for a spirit hath not flesh and bones, as ye see me have.'
2. As the souls of Adam and Eve were immediately created of God, so the souls of all their posterity are immediately formed by God, and proceed not from their parents by generation or any other way: but God infuseth the soul created by him of nothing, into the body formed in the womb when it is fitly organised to receive it. And yet a man may properly be said to beget a man, though he only begets the body, as well as to kill a man, though he can only kill the body. This is plain from that express scripture-testimony, Zech. 12:1.—'that formeth the spirit of man within him.' So, Heb. 12:9. God is held forth as 'The Father of spirits,' in opposition to men as 'the fathers of our flesh;' which must needs be by immediate creation: for otherwise
he is the Father of our flesh too, Eccl. 12:7. 'Then shall the dust return to the earth as it was; and the spirit shall return to God who gave it.' He gave the body too, but the soul in such a manner as he gave not the body.
3. Hence the soul is immortal, being a spirit, and dies not with the body, Eccl. 12:7 just cited. Being immaterial, not consisting of parts, it cannot be dissolved. Men can kill the body, but not the soul; and therefore it doth not die with the body, being invulnerable, and unsusceptive of external injuries, Matth. 10:28 and 22:32. Neither does it sleep till the resurrection, as some have foolishly supposed. Our Lord told the thief on the cross, that that very day he (that is, his soul) should be with him in paradise, not to sleep, but to be actively employed in exercises peculiar to the heavenly state. And certain it is that the apostle Paul had no such thought, when he said, Phil. 1:23. 'I am in a strait betwixt two, having a desire to depart, and to be with Christ; which is far better.' If his soul was to sleep and doze in indolence and inactivity after his death, he had never preferred the dissolution of his body, and the advantage of being with Christ, to his continuing in his mortal state, in which he was most usefully employed.
Thirdly, Why did God make man male and female?
1. That man might have a meet help, Gen. 2:18.; and this was the meetest help for the comfort of life, (however uncomfortable sin has now made it); otherwise God had given Adam a friend and not a wife. Hence the endearments of conjugal society, when discreetly and properly entered into and cultivated, are found, even in our present imperfect state, far preferable to those arising from the strictest and closest friendships among men.
2. For the lawful propagation of mankind, Gen. 1:27, 28 that there might be a godly seed, Mal. 2:15 and for a remedy against all inordinate lusts and libidinous desires.
II. Let us now consider God's making man after his own image.
Here I shall shew, 1. Who was created after God's image; and 2. Wherein this image consisted.
First, I am to shew who was created after the image of God. It was both the man and the woman, as is clear from the text. In this respect, indeed, there was one thing wherein the man excelled the woman, which is taken notice of by the apostle, 1 Cor. 11:7. 'He is the image and glory of God; but the woman is the glory of the man.' Not but that the woman is the image of God in knowledge, righteousness, and holiness, as well as the man: but the man is the image of God in respect of that authority which he has over his wife, who is the glory of man in respect of her subjection to him. So that what we say of the man as to his being created after the divine image, must be understood of the woman too.
Secondly, I will shew wherein the image of God, in which our first parents were made, consisted. Abstracting from the spirituality of their souls, and the erect and graceful posture of their bodies, peculiar to rational animals alone, which are but a faint shadow of the image of God, (if they can with any propriety be called a shadow of it at all), this image doth principally at least shine in the soul, and those glorious qualities wherewith man was endued, that is, both the man and the woman.
1. The image of God, after which man was created, consisted in knowledge, Col. 1:10. He was created wise: Not that he knew all things, for that is proper to the omniscient Being alone; but he was ignorant of nothing that he was obliged to know; he had all the knowledge that was necessary for life and godliness. He had clear and distinct apprehensions of God, his nature and perfections, far superior to any knowledge of that kind that can now be acquired by the most diligent and the most laboured researches of human industry. And we can hardly suppose that he was ignorant of the great mystery of the Trinity, considered abstractly; as it was most
certainly the second person who appeared to and conversed with him. This knowledge or wisdom of man appeared in his knowledge of the miraculous formation of Eve, whose nature and duty, as well as his own towards her, he declares; which he could not know but by a prophetical spirit. The primitive pair had God's law written on their hearts, Rom. 2:15 even that same law which was afterwards written on tables of stone, and promulgated from mount Sinai. It was concreated with them; so that no sooner were they man and woman, than they were knowing and intelligent creatures, endued with all the knowledge necessary for their upright state. Adam's giving names to the beasts, and those such as were expressive of their natures, Gen. 2:19 was a great evidence of his knowledge of nature. Thus his knowledge reached from the sun, that glorious fountain of light, to the meanest glow-worm that shines in the hedge. And that God gave them dominion over the earth and all the inferior creatures, is an evidence that they were endued with the knowledge of managing civil affairs, which a wise man will manage with discretion.
2. The image of God consisted in righteousness, Eph. 4:24. There was a perfect conformity in his will to the will of God. He was endued with a disposition to every good thing, Eccl. 7:29. 'God made man upright.' His will was straight with God's will, not bending to the right or left hand, without any irregular bias or inclination. And he had full power and ability to fulfil the whole law of God. As, in respect of knowledge, he perfectly knew the whole extent of his duty, so he was created with sufficient powers for the due performance thereof.
3. It consisted in holiness, Eph. 4:24. Man's affections were pure and holy, without being tinctured with any vitious appetite. They were regular and orderly, free from all disorder and distemper. They were set on lawful objects, and that in a right manner, loving what God loved, and hating what he hated; loving and delighting in God with all his heart, strength, soul, and mind. Yet all this happy disposition was mutable, he was not confirmed therein, nor set beyond the reach of falling therefrom, as the event has mournfully shewed.
This is that image of God wherein man was created, consisting in original righteousness, where his reason was naturally subject to God, his will to his reason, and his affections to his will, and consequently all duly subordinated to God, and directed to him, without any propensity or inclination to evil. A signal of this was, that both our first parents were naked, and yet were not ashamed, nor susceptive of shame.
That man was created in this condition, wise, altogether righteous, and holy, is not only clear from the above-cited scriptures, but is also agreeable to reason; which suggests, that nothing impure or imperfect, nothing having any vitious tendency or inclination, could proceed out of the hands of an holy God, who cannot be the author of evil. Man was created after the image of God; and in knowledge, righteousness, and true holiness, the scripture shews us, the image of God consists. Moreover, God made all very good, Gen. 1:31. Man's goodness consists in these excellent qualities; and without these he would not have been fit for the end of his creation. How was it possible for him to have exercised the dominion he was invested with over the creatures, or served his Creator in the manner that became him without such endowments? Hence I infer,
(1.) That man was not created in pure naturals, that is, with bare faculties, neither good nor evil. For 'God made man upright,' Eccl. 7:29.
(2.) That there was not naturally in man a combat betwixt the flesh and the spirit, betwixt reason and appetite; no inclination to sin, no lustings of the flesh, or the inferior faculties of the soul. For this corrupt will or inclination is sin properly and truly, as the apostle shews, Rom. 7:7 and the fountain of all sin. And to say, that these dispositions were in man at his original formation, makes God indeed the author of sin; seeing he made (as they falsely pretend) man of such matter as is necessarily accompanied with this corrupt will and depraved inclination. For says the apostle, 'All that is in the
world, the lust of the flesh, and the lust of the eyes, and the pride of life, is not of the Father, but is of the world,' 1 John 2:16.
(3.) That original righteousness was natural to man, and not supernatural in the primitive state. Natural it was, in so far as it was concreated with him, and was necessary to the perfection of man as he came out of the creating hands of God; and was not added to be as a bridle to his natural inclinations to evil, whereof he had none.
(4.) That Adam had the same spiritual strength in innocency wherewith now the regenerate do believe in Christ; having a power to do whatsoever God should command, and to believe whatever he should reveal.
4. The image of God consisted consequently at least in dominion over the inferior creatures, whereby he had a right to dispose of them according to his pleasure, Gen. 1:26, 27.; which was a resemblance of the supreme dominion of God over the creatures, though not absolute and unlimited, but dependent on God. This was evidenced by the beasts being brought to Adam, in token of their subjection to him, and his imposing names on them expressive of their natures and properties.
The image of God seated in man's spiritual and immortal soul, endued with understanding, will, and affections, shone forth also in his body, which had a wonderful beauty in it, and such an admirable contexture of parts, adapted to their several uses and ends, as shewed it was intended for an immortal duration. There was no blemish, defect, nor disease, to be found in him. He was not liable to any attack by gout or gravel, or any tormenting pain. All the humours of his body were in a just temperament and disposition, calculated to prevent any distemper which might tend to the dissolution of that excellent constitution. His senses were all quick and lively, able to perform with vigour and delight their several operations. He was immortal in this state; and not subject to the attacks of death. Though his body was composed of jarring elements, which had a
natural tendency to dissolution, yet the soul was endued with such virtue as to embalm the body, and preserve it from the least degree of corruption. The tree of life was the sacramental pledge of man's immortality. The erect figure of his body looking towards heaven, and the majesty that is in his countenance, shewed man to be the chief of the works of God in this lower world.
I shall shut up all with a few inferences.
1. Ah! how are we fallen from heaven! What a lamentable change has sin brought on man! It has defaced the moral image of God, with which man's soul was beautifully decorated in his primitive state, and rent in pieces that pleasant picture of himself which God set up in this lower world. This stately fabric lies now in ruins, and calls us to lament over its ruins with weeping eyes and grieved hearts. Now there is ignorance in the mind, instead of that knowledge of God and divine things, with which it was richly furnished in its primitive state. The understanding, that as a lamp or candle shone brightly, is now enveloped with darkness. The will, that was exactly conformable to the will of God, and naturally disposed to comply with every intimation thereof, is now filled with irregularity, enmity, and rebellion against God and his law. The affections that were all regular, holy, and pure, are now disordered and distempered, placed upon and eagerly bent towards improper and sinful objects, loving and doating upon what men should hate, hating what they should love, joying in what they ought to mourn for, glorying in what is shameful, abhorring the chief good, and desiring what is ruinous to them. All the members of the body that were subordinated to the upright mind, and entirely at its command, are now in rebellion, and mislead and enslave the mind and superior faculties. And the creatures that were man's humble servants, ready to execute his commands, are now risen up against him, and the least of them having a commission, would prove more than a match for him. Nay, it is with difficulty and much pains that any of them are brought to engage in his service. Ah! how dismal is man's case! The crown is fallen from our head: wo unto us that we have sinned. Let us weep
and mourn over our ruined state, and never rest till we get it repaired by faith in the Lord Jesus, the great Repairer of this spiritual breach.
2. How lovely are knowledge, righteousness, and holiness, wherein the image of God consists! They shine with a dazzling brightness, and should charm and captivate our minds. But, alas! by nature we are blind, and see not their beauty and excellency. O! let us endeavour, through grace, to put off the old man, which is corrupt according to the deceitful lusts, and to be renewed in the spirit of our minds, putting on the new man, which after God is created in righteousness and true holiness. Try if this blessed change has passed upon you, if ye be now light in the Lord, be disposed to do his will, and are holy in heart and life. Study righteousness and holiness if ye would be like God. And beware of ignorance, unrighteousness, and impurity, which proceed from Satan, and make you so unlike a righteous and holy God.
3. Come to the Lord Christ, who is the image of the invisible God, and the beginning of the creation of God, who at first made man after the divine image, and can make him so over again, and will do so to those that come to him by faith, with this addition, that the image of God which he will impress on the soul anew, shall never be lost any more. O come to him now, that ye may become God's workmanship, created in Christ Jesus unto good works.
OF THE PROVIDENCE OF GOD
MATTH. 10:29.—Are not two sparrows sold for a farthing? and one of them shall not fall on the ground without your Father.
OUR Lord is here encouraging his disciples against all the troubles and distresses they might meet with in their way, and particularly against the fear of men, by the consideration of the providence of
God, which reaches unto the meanest of things, sparrows and the hairs of our head. Sparrows are of a mean price and small value; and yet, for as mean as they are, God preserves them, guides and disposes of all things concerning them, so that one of them cannot fall to the ground by shot or any other way, without his sovereign ordering and disposal.
The instruction deducible from the text is,
DOCT. 'There is a providence that extends itself to the least of things.
In discoursing from this doctrine, I shall,
I. Shew that there is a providence.
II. Consider its object.
III. Explain the acts thereof.
IV. Consider its properties.
V. Lastly, make improvement.
I. I am to shew that there is a providence. This appears,
1. From plain scripture-testimonies; as Psal. 103:19. 'His kingdom ruleth over all.' Acts 17:28. 'In him we live, and move, and have our being,' Eph. 1:11.—'Who worketh all things after the counsel of his own will.' Providence is also held forth by a threefold scriptureemblem. Chiefly, (1.) Mount Moriah, which upon occasion of the miraculous preservation of Isaac, and a ram to be put in his room in order to be sacrificed, was called JEHOVAH JIREH, i. e. The Lord will provide, Gen. 22:14. (2.) Jacob's ladder, on which God appears managing all things, Gen. 28. (3.) Ezekiel's wheels, where there was a wheel in the middle of a wheel, denoting the agency of the first cause, and the superintending and directing providence of God, Ezek. 1.
2. From the nature of God, who being independent, and the first cause of all things, the creatures must needs depend upon him in their being and working. He is the end of all things, wise, knowing how to manage all for the best; powerful to effectuate whatever he has purposed; and faithful to accomplish all he has decreed, promised, or threatened.
3. From the harmony and order of the most confused things in the world. Every thing appears to a discerning eye to be wisely ordered, notwithstanding the confusions that seem to take place. What would become of the world, if there were not a providence seeing men that despise all order, and would fain give loose reins to their lusts and unbridled inclinations, are always the greatest party, and would overpower and destroy the smaller and most virtuous party? Herein the truth of providence clearly appears. The extraordinary judgments that have pursued and been inflicted upon wicked men, and the remarkable deliverances that have been granted to the church and people of God in all ages, do loudly proclaim a providence.
4. From the fulfilment of prophecies, which could not possibly be without a providence to bring them to pass.
II. Let us, in the next place, consider the object of providence, or that which it reacheth and extendeth to. And this is all the creatures, and all their actions, Heb. 1:3.—'Upholding all things by the word of his power,' Psal. 103:19. 'His kingdom ruleth over all.' The angels are subject to this providence, Neh. 9:6. 'Thou, even thou art Lord alone, thou hast made heaven, the heaven of heavens, with all their host, the earth and all things that are therein, the seas and all that is therein, and thou preservest them all, and the host of heaven worshippeth thee.' So are also the devils, these infernal spirits, Matth. 8:31, 'If thou cast us out (said they to Jesus), suffer us to go away unto the herd of swine.' It reacheth natural things, as clouds, snow, winds, &c. as appears from Psal. 104; 147 and from daily observation. Casual things are ordered by providence, as lots, Prov. 16:33. 'The lot is cast into the lap: but the whole disposing thereof is
of the Lord.' So in the case of accidental manslaughter, Exod. 21:13. 'If a man lie not in wait, and God deliver him into his hand.' There is nothing so mean but providence extends to it, such as the falling of a sparrow, and the numbering of the hairs of our head. It is God that feeds the fowls and the young ravens that cry. He clothes the lilies and grass of the field, that have no hand of man about them. He made lice, frogs, &c. a plague to scourge Pharaoh and his people, worms to eat up Herod, &c. In a special manner providence is conversant about man, forming him in the womb, 'Hast thou not poured me out as milk (says Job), and curdled me like cheese? Thou hast clothed me with flesh and hast fenced me with bones and sinews,' Job 10:10, 11.—bringing him forth out of his mother's bowels, and holding him up thereafter, Psal. 71:6. His heart is in the Lord's hand, and all his thoughts and inclinations are under his controul, Prov. 21:1. He directs and orders all his steps. The most free acts of the creature's will are governed by superintending providence. All their good actions, John 15:5. 'Without me ye can do nothing.' So also their evil actions, Acts 4:27, 28. 'For of a truth against thy holy child Jesus, whom thou hast anointed, both Herod and Pontius Pilate, with the Gentiles, and the people of Israel, were gathered together, for to do whatsoever thy hand and thy counsel determined before to be done,' Gen. 45:7. 'God sent me before you,' says Joseph to his brethren, though they had wickedly sold him into Egypt.
III. I proceed to consider the acts of providence. They are two, preserving and governing the creatures and their actions.
1. God by his providence preserves all the creatures. This preservation of the creatures is an act of providence, whereby they are preserved in their being and power of acting, Heb. 1:3. 'Upholding all things by the word of his power.' In this God sometimes makes use of means, and sometimes acts without means. We have both described, Hos. 2:21, 22. 'I will hear saith the Lord, I will hear the heavens, and they shall hear the earth, and the earth shall hear the corn, and the wine, and the oil, and they shall hear
Jezreel.' He preserves the heavens immediately, the earth, the corn, the wine, and the oil, &c. mediately. And thus by his providence he provides all things necessary for the preservation of all things; Psal. 145:15, 16. 'The eyes of all wait upon thee, and thou givest them their meat in due season. Thou openest thine haud, and satisfiest the desire of every living thing.' This act of providence is so necessary, that nothing could subsist one moment without it. For there is no necessary connexion betwixt the being of the creatures this moment and their being the next; and as they could not give themselves a being, so they cannot continue it, but must be upheld by God as a ball in the air, Heb. 1:3. There is a continual efflux of providence necessary for preserving and upholding the creatures in their being, otherwise they would be independent, and could preserve themselves, which is grossly absurd.
2. God does not only preserve the creatures, but governs and manages them, which is the second act of providence; whereby he disposes of all things, persons, and actions, according to his will, Prov. 21:1. 'The king's heart is in the hand of the Lord, as the rivers of water: he turneth it whithersoever he will, Prov. 16:33. 'The lot is cast into the lap: but the whole disposing thereof is of the Lord.' Chap. 16:9. 'A man's heart deviseth his way; but the Lord directeth his steps.' And this act of providence is also necessary: for as the creature cannot be or exist without God, so neither can it act without him, Acts 17:21. 'For in him we live, and move, and have our being.' God does not make man as the carpenter doth the ship, which afterwards sails without him; but he rules and guides him, sitting at the helm, to direct and order all his motions: so that whatever men do, they do nothing without him: not only in their good actions, where he gives grace, and excites it, working in them both to will and to do of his good pleasure: but also in their evil actions, wherein they are under the hand of Providence, but in a very different manner.
For understanding this point, how the providence of God reacheth to and is concerned in sinful actions, we are to consider, that God neither puts evil into the hearts of men, nor stirs them up to it: for,
says the apostle, Jam. 1:13. 'God cannot be tempted with evil; neither tempteth he any man.' And therefore he is not the author of sin. But,
1. God permits sin, when he does not hinder it, which he is not obliged to do. Not that it falls out so as he cannot hinder it, for he is omnipotent, and can do all things; nor yet as if he cared not what fell out in the world; but he does wisely, for his holy ends, efficaciously will not to hinder it: Hence we read, Acts 14:16 that 'God in times past suffered all nations to walk in their own ways.' He does not permit sin, for that he will not violate or force the creature's free will; for God's providence offers no violence to the will of the creature; and if so, he should never hinder sin at all, for the same reason. But certainly he has holy ends in the permission of sin: for thereby his justice, mercy, wisdom, and love, in sending his Son to save sinners, do conspicuously appear, which otherwise would have been under an eternal cloud, hid from the view of men and angels.
For the further illustration of this doctrine relating to the concern of providence in sinful actions, we are to consider them in a twofold respect, as simple actions, or natural actions of the creature, abstract from any obliquity or deformity cleaving to them; and as actions having irregularity and pravity in them. Considered as natural actions of the creature, they are all effected by the providence of God, which co-operates with, and enables the creature to produce them, in such a manner that without the efflux of providence the creature could not move a hand or foot, or perform any action whatever; 'for in him we move:' and no action of the creature simply considered, or as a natural action, can be sinful, but has a goodness of being in it, and is effected by the influence of providence. As to the pravity or sin that is in actions, as God decreed the futurition of sin, or permitted it to take place, and did not hinder it; so all the sin or vitiosity that is in actions proceeds entirely from the creature, and the evil lusts and passions that are in his heart.
Thus a man's taking up a stone, and throwing it, is a natural action, which the providence of God enables him to perform; but his
throwing it at another man with an intention to kill him, is permitted by God, otherwise it could not take place; for if a hair cannot fall from our head without the providence of God, much less can a man be murdered without it: and the killing of the man by the throwing of the stone, proceeds entirely from the malice and wickedness that was in the heart of the murderer, the operation of which God did not hinder, which he is nowise obliged to do.
2. God leaves the sinner so far as he sees meet to the swing of his own lusts, and denies him restaining grace. Thus it is said of Hezekiah, a godly king, that, "in the business of the ambassadors of the princes of Babylon, who sent unto him to enquire of the wonder that was done in the land, God left him, to try him, that he might know all that was in his heart," 2 Chron. 32:31. And when the restraint is taken off the sinner, he runs furiously, to evil.
3. God bounds sin, and restrains men in their sins, as he does the raging sea, allowing it to go so far, but no further. He has such a power and command over wicked men, that they are not masters of their own affections and dispositions, but many times act quite contrary to what they had firmly resolved and proposed: as in the case of Laban. He pursued Jacob, when he left Padan-aram, in order to return into his own country, with a wicked intention to do him hurt, by robbing him of his wives, children, and cattle; but the Lord restrained him, and influenced him to enter into a covenant of friendship with the good patriarch, Gen. 32. Thus Esau had resolved on Jacob's death, and went out to meet him with a purpose to destroy him; but when providence brought them together, it is said, "Esau embraced Jacob, and fell on his neck, and kissed him." Thus Balaam came with an express intention to curse Israel, and yet he fell a blessing them. Thus he bent the hearts of the Egyptians to favour the Israelites, so that they sent them away with great riches, by lending them jewels of silver and jewels of gold, and costly garments. Thus, by a secret instinct, he turned Jehoshaphat's enemies away from him, when they came with a purpose to destroy him, 2 Chron. 18:31.; and at another time he turned his enemies against
themselves, so that they sheathed their swords in one another's bowels, 2 Chron. 20. Thus also he restrained the soldiers that broke the legs of the two thieves that were crucified with Christ, from touching his, in order to accomplish his word, that a bone of the paschal lamb, which was a type of Christ, the Lamb of God, should not be broken. So true is that saying of the Psalmist, Psal. 76:10. 'Surely the wrath of man shall praise thee: the remainder of wrath shalt thou restrain.' God has a bridle in the months of wicked men, when they are under the most impetuous fury of their lusts, to turn them as he will, restraining and curbing in respect of some, and giving swing to others.
4. Lastly, God over-rules all to a good end. God has one end in wicked actions, and the sinner another. The sinner minds and intends evil, but God means and designs good by them all. So Joseph's brethren, in their cruelly selling him for a slave, meant evil to the poor youth; but God, in that dispensation meant it for good, and brought much good out of it to Joseph, and his father and brethren. Thus the Jews crucified Christ out of malice against him; but God by that crucifixion intended satisfaction to his justice for the sins of men, and the redemption and salvation of an elect world. Thus God brings good, the greatest good out of the worst of evils. What greater evil or more atrocious wickedness can be imagined, than the violent death of the innocent Son of God, who went about doing good, and was holy, harmless, undefiled, separate from sinners? and yet what a rich and astonishing good resulted therefrom, even glory to God, and peace and good-will towards men!
IV. Our next business is to consider the properties of divine providence.
1. God's providence is most holy, Psal. 145:17. 'The Lord is righteous in all his ways, and holy in all his works.' Even though providence reach to and be conversant in sinful actions, yet it is pure; as the sun contracts no defilement, though it shine on a dunghill. For God is neither the physical nor moral cause of the evil of any action, more
than he who rides on a lame horse is the cause of his halting. All the evil that is in sinful actions proceeds and flows from the wicked agent, as the stench of the dunghill does not proceed from the heat of the sun, but from the corrupt matter contained in the dunghill.
2. It is most wise, Isa. 28:29. 'This cometh forth from the Lord of hosts, who is wonderful in counsel, and excellent in working.' Infinite wisdom always proposes the most excellent ends in all its operations, and uses the best methods for accomplishing its ends. However perplexed confused, and void of wisdom providential administrations may appear to us poor mortals of narrow, shallow capacities, yet they are the result of the highest wisdom and the deepest counsel, as proceeding from and directed by him whose name is the only wise God, and cannot but manage all things with the greatest understanding. And the day will at last come when it shall be said by the united voice of the whole assembly and church of the first-born, that God hath done all things well: and then the plan of providence will appear in every respect to have been most wise, harmonious and consistent.
3. Providence is most powerful. Hence the Lord says to Sennacherib, the king of Assyria 'I will put my hook in thy nose, and my bridle in thy lips, and I will turn thee back by the way by which thou camest,' 2 Kings 19:28. 'The king's heart is in the hand of the Lord, as the rivers of water: he turneth it whithersoever he will.' Who can resist his will which is almighty? He can never fail of his end, but all things fall out according to his decree, which is efficacious and irresistible.
I shall conclude with an use of exhortation.
1. Beware of drawing an excuse for your sin from the providence of God; for it is most holy, and has not the least efficiency in any sin you commit. Every sin is an act of rebellion against God; a breach of his holy law, and deserves his wrath and curse; and therefore cannot be authorised by an infinitely-holy God, who is of purer eyes than to behold iniquity without detestation and abhorrence. Though he has
by a permissive decree allowed moral evil to be in the world, yet that has no influence on the sinner to commit it. For it is not the fulfilling of God's decree, which is an absolute secret to every mortal, but the gratification of their own lusts and perverse inclinations, that men intend and mind in the commission of sin.
2. Beware of murmuring and fretting under any dispensations of providence that ye meet with; remembering that nothing falls out without a wise and holy providence, which knows best what is fit and proper for you. And in all cases, even amidst the most afflicting incidents that befal you, learn submission to the will of God; as Job did, when he said, in consequence of a train of the heaviest calamities that happened to him, 'The Lord gave, and the Lord hath taken away, blessed be the name of the Lord,' Job 1:21. In the most distressing case say with the disciples, 'The will of the Lord be done,' Acts 21:14.
3. Beware of anxious cares and diffidence about your throughbearing in the world. This our Lord has cautioned his followers against, Matth. 6:31. 'Take no thought (that is, anxious and perplexing thought), saying, What shall we eat? or, What shall we drink? or, Wherewithal shall we be clothed?' Never let the fear of man stop you from duty, Matth. 10:28, 29.; but let your souls learn to trust in God, who guides and superintends all the events and administrations of providence, by whatever hands they are performed.
4. Do not slight means, seeing God worketh by them; and he that hath appointed the end orders the means necessary for gaining the end. Do not rely upon means, for they can do nothing without God, Matth. 4:4. Do not despond if there be no means, for God can work without them, as well as with them; Hos. 1:7. 'I will save them by the Lord their God, and will not save them by bow, nor by sword, nor by battle, by horses, nor by horsemen.' If the means be unlikely, he can work above them, Rom. 4:19. 'He considered not his own body now dead, neither yet the deadness of Sarah's womb.' If the means be
contrary, he can work by contrary means, as he saved Jonah by the whale that devoured him. That fish swallowed up the prophet, but by the direction of providence, it vomited him out upon dry land.
5. Lastly, Happy is the people whose God the Lord is: for all things shall work together for their good. They may sit secure in exercising faith upon God, come what will. They have ground for prayer; for God is a prayer-hearing God, and will be inquired of by his people as to all their concerns in the world. And they have ground for the greatest encouragement and comfort amidst all the events of providence, seeing they are managed by their covenant God and gracious friend, who will never neglect or overlook his dear people, and whatever concerns them. For he hath said, 'I will never leave thee, nor forsake thee,' Heb. 13:5.
THE WISE OBSERVATION OF PROVIDENCES ILLUSTRATED AND
ENFORCED
PSAL. 107:43.—Whoso is wise, and will observe these things, even they shall understand the loving kindness of the Lord.
WHOSOEVER would walk with God, must be due observers of the word and providence of God, for by these in a special manner he manifests himself to his people. In the one we see what he says; in the other what he does. These are the two books that every student of holiness ought to be much conversant in. They are both written with one hand, and they should both be carefully read, by those that would have not only the name of religion, but the thing. They should be studied together, if we would profit by either; for being taken together, they give light the one to the other; and as it is our duty to read the word, so it is also our duty to observe the work of God, Psal. 28:5. The one I formerly recommended; and I am now to press the
other, as a proper addition to our late discourse on the providence of God, from the text now read. Wherein we have two things.
1. The observing of providences recommended, Whoso is wise, &c. In the Hebrew it runs, Who is wise, and will observe these things. Wherein we may observe,
1st, The duty itself recommended, observing these things. Where we are to consider the act and the object.
(1.) The object these things; that is, the dispensations of providence. These are the things the Psalmist would have men to observe. For the design of this psalm is to praise God for his wonderful works of providence in the world, especially in the church. For this cause he sets before us, (1.) Wonderful deliverances wrought by providence, instanced in the seasonable relief given to, (1.) Needy and bewildered strangers, far from their own, ver. 3–9. (2.) Captives and prisoners, ver. 10–16. (3.) Sick people at the gates of death, ver. 17–22. (4.) To seafaring men in a storm, ver. 23–32. (2.) Strange and surprising changes in human affairs. (1.) Fruitful places made barren, and barren places fruitful. ver. 33–35. For an instance of which we need but consider this our own country, sometime a forest, for little use but to be a hunting-field, now comfortably maintaining many families, and useful to the nation by its great store. (2.) Mean families raised by a blessing on their husbandry and store, and cast down again from their prosperity by cross providences, ver. 36–39. (3.) Those that were high in the world abased, and those that were mean and despicable raised to honour, ver. 40, 41. These turns of providence are of use to solace saints, and silence sinners, ver. 42. Now, here is a field opened for serious observation. These and such like things we are called to notice.
(2.) The act, observation. We must not let providences pass without remark, but observe them carefully, as men that are neither fools nor atheists, but have eyes in their heads, and do not think the world is guided by blind chance, but by an infinitely wise God. The word
signifies to take heed, and retain, as a watchman in a city does. We must take heed to them as they fall out, and carefully keep them in mind, that they be not forgot, or slip out of our minds.
2dly, The qualification necessary to fit a man for this duty, wisdom. This is true spiritual wisdom; for in scripture language all strangers to serious godliness are accounted fools, however sharp-sighted otherwise they be. As for others, they neither will nor can rightly observe these things.
3dly, The manner of the expression. It intimates, (1.) That there are few so wise as to observe providences. Most part of the world are stupid on that point; they let them go and come without notice, Jer. 9:12. (2.) That those who are truly wise will do it, Hos. 14 ult.
2. The advantage accruing from a wise observation of providences. They shall understand thereby the loving-kindness, goodness, and mercy of God, written out in his dispensations towards themselves and others; as we know how one stands affected to us by his behaviour towards us. His works will give us a clearer discovery of his glorious perfections; and these observations will enrich us with experiences. It is remarkable that some of these things are cross providences; yet a right observation of them will shew us God's kindness; for the divine goodness may be seen in cross providences as well as in favourable ones.
From the text I shall only observe one doctrine at present.
DOCT. "It is the duty of Christians wisely to observe providences."
This is a weighty point in practical religion, that requires observation in speaking to it, and practising it.
In discoursing from this doctrine, I shall shew,
I. What it is to observe providences wisely.
II. What are the objects about which we are to make our observations.
III. What we are to observe in them.
IV. The reasons why Christians should wisely observe providences.
V. Make some practical improvement.
I. I am to shew what it is to observe providences wisely. It presupposes some things, and imports some things.
First, It presupposes these four things.
1. That there is a providence. The world is not managed by fortune, nor do things fall out by blind chance. That there is a God, and that there is a providence, have been always looked on by men of sound judgment as certain maxims, establishing one another. And indeed to set up the creatures to act otherwise than under the providence of God, is to set them up for independent beings, that is, for gods. The scripture is plain that it reacheth all things, Rom. 11:36. 'For of him, and through him, and to him are all things;' even from the greatest to the least, as ye will see from Mat. 10:29, 30, 31. 'Are not two sparrows sold for a farthing; and one of them shall not fall on the ground without your Father. But the very hairs of your head are all numbered. Fear ye not, therefore, ye are of more value than many sparrows.' And unless it were so, how could he foresee and foretel things, Isa. 46:10.
Some think this would disturb his repose, and is unworthy of him, and his purity and wisdom. But do not these atheists see the sun in the heavens undisturbed, with his (yet) universal influence, shine on the dunghill as well as the garden, without contracting any spot? And is it unworthy of God to govern what he has created? As for the wisdom in the management of the world, they are fools who judge it folly before they see the end.
2. The faith of this providence. We must believe the doctrine of providence, if we would be wise observers thereof. The faith of the saints in this point may be shaken in an hour of temptation; as was the case with Asaph, Psal. 73:13, 14, 15. 'Verily (says he) I have cleansed my heart in vain, and washed my hands in innocency. For all the day long have I been plagued, and chastened every morning. If I say, I will speak thus; behold, I should offend against the generation of thy children.' And the unbelief of others therein makes them half atheists, Mal. 3:14, 15. 'Ye have said, it is vain to serve God: and what profit is it, that we have kept his ordinance, and that we have walked mournfully before the Lord of hosts? And now we call the proud happy; yea, they that work wickedness are set up; yea, they that tempt God are even delivered.' And the slender belief there is of it in the world makes men overlook providence, Hab. 1:16. 'Therefore they sacrifice unto their net, and burn incense unto their drag: because by them their portion is fat and their meat plenteous.' Labour ye firmly to believe providence, that ye may observe it; nay, believe it, and ye will observe it.
3. Providence has a language to the children of men. It is a clear part of the name of God whereby he manifests himself to the world, and has served to convince men of his eternal power and Godhead, whom no other arguments could reach: Dan. 4 ult. 'Now I Nebuchadnezzar praise, and extol, and honour the King of heaven, all whose works are truth, and his ways judgment, and those that walk in pride he is able to abase.' Psal. 19:3, 4. 'There is no speech, nor language where their voice is not heard. Their line is gone out through all the earth, and their words to the end of the world.' Rods have a language, Micah 6:9. 'The Lord's voice crieth unto the city, and the man of wisdom shall see thy name: hear ye the rod, and who hath appointed it.' And so also have mercies a language, Rom. 2:4. 'Not knowing that the goodness of God leadeth thee to repentance.' And providences being the work of a rational agent, they must have a design.
4. A disposition to understand the language and design of providence. It is for this end they are observed wisely, Micah 6:9
forecited. God speaks by providence, and the wise hearken by observation, that they may know what is meant by those characters, in which God writes his mind towards them. Hence the more one pursues communion with God, he will the more narrowly observe providence; and when he grows remiss and negligent as to communion with God, he lets these things easily pass. But these are the prints of the Lord's feet, which one walking with God will set himself to observe.
Secondly, To observe providences wisely, imports these five things.
1. A watching for them till they come. Hence says the prophet, Hab. 2:1. 'I will stand upon my watch, and set me upon the tower, and will watch to see what he will say unto me, and what I shall answer when I am reproved.' This is to wait on the Lord in the way of his judgments, Isa. 26:8. A practice necessarily following on the serious practice of godliness, in laying matters before the Lord by prayer, and depending on him according to his word, Psal. 130:1, 5, 6. 'Out of the depths have I cried unto thee, O Lord. I wait for the Lord, and my soul doth wait, and in his word do I hope. My soul waiteth for the Lord, more than they that watch for the morning: I say more, than they that watch for the morning.' Some providences have a glaring light with them, that cannot but strike the eye of the beholder; but others not being so may pass unobserved, if people be not on their watch. Providence sometimes works long under ground, and wraps itself up in a long night of darkness; but the wise observer will wait the dawning of the day, and the setting up its head above ground, Psal. 69:3. 'Mine eyes fail while I wait for my God,' Lam. 3:49, 50. 'Mine eye trickleth down and ceaseth not, without any intermission: till the Lord look down, and behold from heaven.' For they that believe will not make haste.
2. A taking heed to them, and marking them when they come, Isa. 25:9. 'Lo this is our God, we have waited for him, and he will save us: this is the Lord, we have waited for him, we will be glad and rejoice in his salvation.' Heeding them, I mean, as from the hand of the
Lord; for though men heed the thing, if they do not heed the hand it comes from, they have but the carcase without the soul of providences. The threads of providence are sometimes so small and fine, and our senses so little exercised to discern, that they may come and go without our notice, Luke 19:44. 'Thou knewest not the time of thy visitation.' Therefore the eyes of the wise man are in his head, to observe what comes from heaven; looking aforehand, and in the time; for he that looks sees, Ezek. 1:15, Zech. 6:1.
3. A serious review of them, pondering and narrowly considering them. We should not only look to them, but into them, Psal. 111:2. 'The works of the Lord are great, sought out of all them that have pleasure therein.' And the more we see of them, the more of God we will see in them; for the further we wade in these waters, the deeper. Providence is a wheel within a wheel, a piece of the nice workmanship of heaven, which may make us cry out with wonder many a time, O wheel! Ezek. 10:13. The design of providence ofttimes lies hid, not to be seen at first view; but we must look again and again, and narrowly inspect it, ere we can comprehend it. It is a mystery many times, looking at which our weak eyes will begin to dazzle. And that we may unravel the clue by a sanctified judgment, Psal. 77:6 it will be needful to call in the help of prayer, with much humility, faith, and self-denial, Job 10:2 and of the scripture, Psal. 73:16.
4. Laying them up, and keeping them in record, Luke 1:66. We should keep them as one would do a treasure, for the time to come. Then are they experiences, which will be notable provision for aftertimes. O, if these observations were wisely made, and carefully laid up, the former part of our life might furnish noble helps for the latter part of it; and the longer we lived, the richer would we be in this spiritual treasure: even as in war one victory helps to get another. And the old disciple might have a body of practical experimental divinity in his head, drawn forth from his own observation. We find David, when young, improving providences formerly thus observed, 1 Sam. 17:37. 'The Lord that delivered me out of the paw of the lion,
and out of the paw of the bear, he will deliver me out of the hand of this Philistine;' and when old doing the same, Psal. 37:25. 'I have been young, and now am old: yet have I not seen the righteous forsaken, nor his seed begging bread.'
5. Lastly, It is a practical observation of them. They who observe providences wisely do not observe them only to clear their judgments, and inform their understandings, as by matters of speculation; but to influence their hearts and affections in the conduct of their life, Micah 6:9. The more that one wisely observes providence, he will be the more holy. The observing the work of providence about himself and others, will advance the work of grace in the heart, and holiness in the life, Rom. 5:4. 'Patience worketh experience; and experience hope,' Psal. 64:7, 9. 'God shall shoot at them with an arrow, suddenly shall they be wounded. And all men shall fear, and shall declare the work of God; for they shall wisely consider his doing.' It is a woful observation of providence, when it has no good effect on people to make them better. Hence Moses says to the Israelites, Deut. 29:2, 3, 4. 'Ye have seen all that the Lord did before your eyes in the land of Egypt, unto Pharaoh, and unto all his servants, and unto all his land; the great temptations which thine eyes have seen, the signs and those great miracles: yet the Lord hath not given you an heart to perceive, and eyes to see, and ears to hear, unto this day.' But it is yet worse when people are made worse thereby, as in the case of him who said, 'Behold this evil is of the Lord, what! should I wait for the Lord any longer?' 2 Kings 6:33. But it is a kindly effect of it when men accommodate their spirits to the divine dispensations they are under, according to that, Eccl. 7:14. 'In the day of prosperity be joyful, but in the day of adversity consider.'
II. I come now to speak of the objects about which we are wisely to make our observations, these things. This is a spacious field, as broad as the universe, or the whole creation, so far as we come to the knowledge any manner of way of the works of God. For providence reacheth to all things, and in every thing the finger of God is to be seen. None of all God's works of providence laid open to our view are
excepted, nor allowed to be overlooked, Psal. 28:5. And all of them may be profitably noticed. But more particularly, I shall offer you a sample of the admirable web of providence; a sample, I say, for how small a part of his ways do we know? The dispensations of providence may be considered,
1. With respect to their objects.
2. With respect to their kinds.
3. With respect to the time of their falling out.
FIRST, Providences may be considered with respect to their objects, which are all the creatures and all their actions. And here let us,
FIRST, Look into the invisible world, and trace providence a little there. It becomes Christians to cause their eye to follow there where God's hand is before them at work. David tells us, Psal. 139:8. 'If I ascend up into heaven, thou art there: if I make my bed in hell, behold, thou art there.' God is there with his hand of providence, ver. 10. 'Even there shall thy hand lead me, and thy right hand shall hold me.' And the apostle gives the Christian that character, 2 Cor. 4:18 that 'he looks not at the things which are seen, but at the things which are not seen.'
First, Look to the lower part of that world, the kingdom of darkness, and there you see devils and damned spirits of men, with the providence of God about them in an awful manner. A fearful web of providence encompasses them.
1. Concerning devils, view the awful providences they are under, and observe,
(1.) How these once glorious creatures are now irrecoverably lost, and reserved to a certain and dreadful judgment, 2 Pet. 2:4. Jude 6. Behold and learn the severity of God's justice from this his work; how no natural excellency will preserve the creature from wrath when
once defiled with sin. They were the first that ventured to break over the hedge of the holy law, and God set them up for dreadful examples to the whole creation. Behold the power of God, whose hands devils themselves cannot rid themselves out of. And understand the lovingkindness of the Lord, in providing a Saviour for man, and not for them, Heb. 2:16.
(2.) How, notwithstanding, these malicious creatures are not so pent up in their prison, but they are permitted to go about through the world; yet this world is generally inhabited without molestation from them. Only now and then, in some very rare cases, they are suffered to molest men, by a particular providential permission as in the case of Job, chap. 2. This general case of the world is a continued wonder of providence. How is it that ever we get any rest from them in house or field? It is not for want of will or natural power, but from the restraint of providence upon them, continued upon them, notwithstanding the world's wickedness. Observe this thankfully, and understand the loving-kindness of the Lord.
2. Concerning damned spirits, who are in hell under the wrath of God, see the awful providences about them, and observe how miserable they are, Luke 16:23 being 'punished from the presence of the Lord,' 2 Thess. 1:9 all hopes of recovery being now lost for ever. And learn how precious time is, that what we have to do, ye may do quickly: how deceitful sin and the world are; and how severely God punishes at length, though he may long bear with sinners. And understand the loving-kindness of the Lord, that ye are yet in the land of the living, under means of grace, and hopes of glory.
Secondly, Look to the upper part of the invisible world, the regions of bliss; and there you will see angels and the spirits of just men made perfect wrapt up in a glorious web of providence, sparkling with goodness and mercy. See the Larger Catechism on Providence.
Concerning the blessed angels, observe,
1. How they are established in holiness and happiness, 1 Tim. 5:21. They were of the same changeable nature with those that fell; but God held them up, and has confirmed them, that they cannot fall now. And learn the power of sovereign grace, which can establish one tottering creature when another falls; and how happy they are who cheerfully do the will of God, for so the angels do in heaven. Though proud shining hypocrites fall away and perish, yet trembling saints shall be made to stand.
2. How they are employed in the administration of his power, mercy, and justice, 2 Kings 19:35. In one night the angel of the Lord smote in the camp of the Assyrians an hundred fourscore and five thousand, Heb. 1:14. 'Are they not all ministering spirits, sent forth to minister for them who shall be heirs of salvation?' God sends them to take care of his children, who no doubt receive many benefits off their hands, which they are not sensible of. Understand the lovingkindness of the Lord in sending them, and their love to God and man in taking such employment. The living creatures have the wheels going by them.
Concerning the souls of the blessed, observe how blessed and happy they are in the enjoyment of God, where no clouds interpose betwixt them and the light of his countenance, Heb. 12:23. Luke 16:22. And learn here what a vain thing this world is, and how we may be happy without it, yea cannot be completely happy till we be beyond it. What a rich harvest the seed of grace in the soul brings in, and how holiness leads the way to complete happiness. Wonderful is the loving-kindness of the Lord, that takes those who serve him here, to be his attendants in his palace and brings them to the full enjoyment of himself in glory.
Let this suffice for a sample of providence in the invisible world.
SECONDLY, Look to the visible world, and trace providence there. See how the hand of the Lord is constantly at work about these his
creatures which he has made, John 5:17. 'My Father worketh hitherto, and I work.'
1. Consider the inanimate or lifeless creatures, which are the objects of providence as well as other things. They are not capable of selfgoverning, but he that made them guides them to their ends.
The heavenly bodies, sun, moon, and stars, are under the government of wise providence. They got their orders at first, Gen. 1:16. 'God made two great lights; the greater light to rule the day, and the lesser light to rule the night: he made the stars also.' And they have still observed these orders since. Psal. 104:19. 'He appointed the moon for seasons: the sun knoweth his going down.' Sometimes indeed by a particular commission, they have altered their ordinary course as in Joshua's time, chap. 10:12, 13, when the sun stood still upon Gibeon, and the moon in the valley of Ajalon; for a whole day; but they returned to their course again. The sun keeps his course allotted him by the divine decree; for should he go at random, our earth would either be burnt or quite frozen up, that we could not live on it. O the loving-kindness of the Lord, that makes the very heavenly bodies punctually to keep pace with our necessities, and has not avenged himself on men's disorders, by suffering these to go into disorder and confusion!
The raging sea is under the management of providence. God manages it as easily as the nurse does the infant, whom she swaddles and lays in its cradle, from whence it cannot get out, while she will have it to stay there; Job 38:11. 'Hitherto shalt thou come (says Providence to this unruly element), but no farther; and here shall thy proud waves be stayed.' O look to his work and learn his lovingkindness, Psal. 104:24, 25, 26. 'O Lord, how manifold are thy works! in wisdom hast thou made them all: the earth is full of thy riches. So is this great and wide sea, wherein are things creeping innumerable, both small and great beasts. There go the ships; there is that leviathan, whom thou hast made to play therein.' Behold his greatness, and adore him, Matth. 8:27. 'What manner of man is this,
that even the winds and the sea obey him?' Fear before such a mighty One, Isa. 28:2. And let it quiet your hearts under all the tossings ye meet with in the world; for it will cost him but to say, 'Peace and be still;' Psal. 93:4. 'The Lord on high is mightier than the noise of many waters, yea, than the mighty waves of the sea.'
The air and wind, which no man can lay hold of, are entirely under the conduct of Providence, John 3:8. 'The wind bloweth where it listeth,' in respect of man; but in respect of God, where he listeth, Matth. 8:27 forecited. What a wonder is it, (not to speak of tempests, hail, rain, snow, &c. Psal. 147:15–18), that such a thin invisible body should bear up all the fowls of the air, the heavy clouds also, and carry them from place to place, so that we may say, as Psal. 18:10. 'He rode upon a cherub, and did fly; yea, he did fly upon the wings of the wind! How then can our God be at a loss for means to support us? He has filled the world with it; it is about us, in us, in our nostrils, in our bowels, nay, in every pore of our bodies; yea, without it we could not breathe, yet we see it not. Shall we then think it strange, that the God who made it is every where present? Nay, he is without and within us, though we see him not. If he mix pestilential vapours with it, we are dead men, as if poison were mixed with our drink: for at every breathing we draw it in; so entirely do we depend on the Lord. O then understand the loving-kindness of the Lord in this respect.