Part 9
Christless Sinners Under a Heavy Burden
1. Observe, that Satan has a load on all out of Christ; it is a load of sin. Isaiah 1:4, "Ah, sinful nation, a people laden with iniquity." This load is twofold,
1st, A load of guilt, Genesis 4:13, "And Cain said unto the Lord, My punishment is greater than I can bear," (Heb. sin) Guilt is the heaviest load ever was on the shoulders of men or angels. The Scriptures hold it forth,
(1) As debt. He that is in debt is under a burden. It is the worst of debts, we cannot pay it, nor escape the hands of our creditor; yea, we deny the debt, care not for count and reckoning, we wave our creditor as much as we can; so it stands uncancelled. But it is a debt that must be paid. 2 Thessalonians 1:9, "Who shall be punished with everlasting destruction from the presence of the Lord, and from the glory of his power." They shall pay what justice demands. It is represented,
(2) As a yoke tied fast on the sinner's neck; hence pardon is called a loosing of it, guilt being, as it were, cords of wrath, whereby the sinner is bound over to God's wrath. Pardon is also called remission or relaxation. Romans 3:25, "To declare his righteousness for the remission of sins that are past, through the forbearance of God."—It is pointed out,
(3) As a burden. Hosea 14:2, "Take away all iniquity." Take away, namely, as a burden off a man's back. Hence Christ is said to have borne our sins, the burden of the elect's guilt being laid on his back. What a heavy load is it! 1st, It makes the whole creation groan, Romans 8:22. It caused them to take their pains five thousand years since, and they are not yet delivered of their burden. All the groans that ever men gave on earth and in hell were under this burden; it sunk the whole world into ruin: "Christ took our nature," to prevent
us going down to the pit. Hebrews 2:16. (Greek, caught hold), as of a drowning man, not of the whole seed of Adam, for great part of it fell to the ground, but of the seed of Abraham, the elect. 2nd, This load sunk the fallen angels, made them fall as stars from heaven to the bottomless pit. And what a load was it to Christ, that made him sweat as it were great drops of blood, that made him groan and die! It is,
2ndly, A load of servitude to lusts, which of themselves are heavy burdens; the very remainder of which made the apostle groan. Romans 7:24, "O wretched man that I am! who shall deliver me from the body of this death?" What greater burden can be, than for a man to have a swarm of unmortified corruptions hanging about him, whose cravings he is still obliged to answer. This is that which creates that weary labour, of which we have already spoken; better a man were burdened with serpents sticking in his flesh, than with these. I observe,
2. The law has a load on the Christless sinner; and that,
(1) A load of duties, as great and numerous as the commandment, which is exceeding broad, can lay on. Though they perform them not, yet they are bound upon them by the commandment; and they shall sooner dissolve the whole fabric of the world, than make void this commandment. This is a heavy load. True, they that are in Christ have a yoke of duties laid on them, but not by the law, but by Christ. The difference is great; the law exacts perfect obedience, but gives no strength; Christ, when claiming obedience to his law, gives strength for the performance, which makes it an easy obedience. There is,
(2) A load of curses. Galatians 3:10, "Cursed is every one that continueth not in all things written in the book of the law, to do them." Every commandment of the law is fenced with a curse, denounced against the breakers of it. How great must be the load,
then, where every action is a sin, and every sin brings a curse! This is a heavy load, that makes the earth reel to and fro, like a drunkard, under the weight of it. I observe,
3. That God has a load on the Christless sinner, that is, of wrath. Ephesians 2:3, "And were by nature children of wrath." This is an abiding load. John 3:36, "He that believeth not the Son, shall not see life, but the wrath of God abideth on him." This load is far heavier than mountains of brass; it is weightier than can be expressed.
The Nature of Coming to Christ Explained
To come to Christ is to believe on him; John 6:35, "And Jesus said unto them, I am the bread of life; he that cometh to me shall never hunger, and he that believeth on me shall never thirst." Unbelief is the soul's departing, not from a living law, but from the living God, Hebrews 3:12. Christ is the Lord, God is in him, he calls sinners to come to him; faith answers the call, and so brings back the soul to God in Christ. Now, the Scripture holds forth Christ many ways answering to this notion of coming to him by faith. And that you may see your privilege and call, I shall hold forth some of these to you,
1. The devil's drudges and burden-bearers are welcome to Christ, as the great gift of the Father to sinners, to come and take it. John 3:16, "God so loved the world, that he gave his only-begotten Son, that whosoever believeth on him might not perish, but have everlasting life." The world was broken by Adam; God sends Christ as an upmaking gift, and the worst of you are welcome to him, yea, he bodes
(urges) himself upon you. Come to him, then, ye broken impoverished souls, that have nothing left you but poverty, wants, and debt.—Such are to come to him,
2. As the great Physician of souls. Matthew 9:12, "They that be whole need not a physician, but they that are sick." Christ in the gospel comes into the world as to an hospital of sin-sick souls, ready to administer a cure to those that will come to him for it. Our diseases are many, all of them deadly, but he is willing and able to cure them all. He is lifted up on the pole of the gospel, and says, "Look unto me, and be ye saved, all the ends of the earth; for I am God, and there is none else," Isaiah 45:22.—Such should come to him,
3. As the satisfying food of the soul. Isaiah 55:1-3, "Ho, every one that thirsteth, come ye to the waters; and he that hath no money, come ye, buy and eat, yea, come, buy wine and milk, without money, and without price. Wherefore do ye spend money for that which is not bread? and your labour for that which satisfieth not? hearken diligently unto me, and eat that which is good, and let your soul delight itself in fatness. Incline your ear, and come unto me; hear, and your soul shall live; and I will make an everlasting covenant with you, even the sure mercies of David." The soul is an empty thing, and has hungry and thirsty desires to be satisfied; the creatures cannot satisfy; Christ can. John 6:55, "My flesh, says he, is meat indeed, and my blood is drink indeed." God has made a feast of fat things in Christ, in him all the cravings of the soul may be satisfied; there are no angels to guard the tree of life; no seal on this fountain. Zechariah 13:1, "In that day, there shall be a fountain opened to the house of David, and to the inhabitants of Jerusalem, for sin and for uncleanness." There is no enclosure about this flower of glory, Song of Solomon 2:1. Here is the carcass; where are the eagles that should gather together? Such come to Christ,
4. As one on whom they may rest. Song of Solomon 8:5, "Who is this that cometh up from the wilderness, leaning on her Beloved?" We are not able to do our own turn, but on him we should rely. 2 Chronicles 16:8, "Because thou didst rely on the Lord, he delivered thine enemies into thine hand." Guilt makes the mind to be in a fluctuating condition. By coming to Jesus we are stayed, as is a ship at anchor. In, or from ourselves, we have nothing for justification and sanctification. God has laid help upon one that is mighty; the weary soul is welcome to rest in him.—Such come to him,
5. As one on whom they may cast their burdens. Psalm 55:22, "Cast thy burden on the Lord, and he shall sustain thee." The soul is heavyladen while out of Christ; Jesus holds forth the everlasting arms, Deuteronomy 33:27, faith settles down on them, casting the soul's burden upon them; "Come, says he, with all your misery, debts, beggary, and wants, I have shoulders to bear them all; I will take on the burden, ye shall get rest." He is content to marry the poor widow. Such come to him,
6. As one in whom they may find refuge. Hebrews 6:18, "Who have fled for refuge to lay hold on the hope set before us." The law, as the avenger of blood, pursues the soul. Christ is that city of refuge, where none can have power against them. The gates are never shut; here is a refuge from the law, from justice, and from the revenging wrath of God. Here is shelter under the wings of Christ: how willing is he to gather his people, as a hen gathereth her chickens under her wings! Such come to him,
7. As one in whom the soul may at length find rest. Psalm 37:7, "Rest in the Lord, and wait patiently for him." The soul out of Christ is in a restless state, still shifting from one creature to another, not finding content in any. But by coming to Christ, the soul takes up its eternal
rest in him, and he becomes a covering of the eyes to it. We are like men in a fever, still changing beds; like the dove out of the ark, we have no rest, till we come to Christ. Such come to Christ,
8. As a husband. Matthew 22:4, "All things are ready, come unto the marriage." Your maker is content to be your husband, Psalm 45:10. Ministers are sent, as Abraham's servant, to seek a spouse for Christ. He is willing to match with the worst, the meanest of you; he seeks no dowry; he is the richest, the most honourable, the most tender and loving husband. Such come to Christ,
9. As a powerful deliverer. Christ stands at our prison-doors, as in Isaiah 61:1, "proclaiming liberty to the captive, and the opening of the prison to them that are bound. All who come to him, as in 2 Corinthians 8:5, first give their own selves unto the Lord. Whosoever will come to Jesus, must give up themselves to him. It is the work of faith to give up the soul to Christ, that he may save it, that he may open the prison-doors, take the prey from the mighty, and deliver the lawful captive.
Several things Imported in our Lord's Kind Invitation to Sinners, Matt. 11:28
1. It imports that sinners are welcome to come to Christ, that they may unite with God by him; Christ is ready to receive you on your coming.—As to this, consider,
(1) Christ has made a long journey to meet with sinners. What brought him out of the Father's bosom into the world, but to bring sinners to himself, and so back to God again? What was the errand of the great shepherd, but to seek them, even them that were straying on the mountains of vanity? Luke 19:10, "For the Son of man is come to seek and to save that which was lost." Consider,
(2) How dear it cost him to purchase your union with God by him. 2 Corinthians 5:21, "For he hath made Him, to be sin for us, who knew no sin, that we might be made the righteousness of God in him." Though ye should little value his blood, he will not undervalue it himself; for sinners it was shed, and will he not welcome the reward of it, the fruit of the travail of his soul? Why were his arms stretched on a cross, and his side pierced through, but that he might open up our way to God? Consider,
(3) How near lost sinners lay to Christ's heart, that he would refuse no hardship, in order that he might see the travail of his soul. His love was ancient love; from eternity, "his delights were with the sons of men," Proverbs 8:31; see his choice, Hebrews 12:2; and therefore, when he was to suffer, his heart was upon the work. Luke 12:50, "I have a baptism to be baptised with, and how am I straitened till it be accomplished!" Jacob's love to Rachel showed itself by his long service for her, which seemed to him but a few days. Consider,
(4) Why has he set up a ministry in the world, but to bring sinners to himself? Matthew 22:3, "And he sent forth his servants to call them that were bidden to the wedding." He would not have left ambassadors to treat with sinners in his name, if he were not willing to receive them, nay, were he not anxious that they should come to him. Consider,
(5) He heartily invites you to come to him; as in the text; in Isaiah 55:1, "Ho! every one that thirsteth, come ye to the waters, and he that hath no money, come ye, buy and eat, yea, come, buy wine and milk, without money and without price;" and in Revelation 3:20, "Behold I stand at the door and knock, if any man hear my voice, and open the door, I will come in to him, and will sup with him, and he with me." These invitations look not like one who cares not whether sinners come or not, far less like one who is not willing to receive them. Consider,
(6) The earnestness of the invitations; he deals with sinners as one that will not take a nay-say. Luke, 14:23, "Compel them to come in, that my house may be filled." He not only knocks, but stands and knocks: strives with sinners by his word, his providences, and the motions of his Spirit; answers their objections, Isaiah 55:1, and downwards; while none can refuse, but those that rush wilfully on in their ruin; as in Ezekiel 33:11, "As I live, saith the Lord God, I have no pleasure in the death of the wicked, but that the wicked turn from his way and live; turn ye, turn ye, from your wicked ways, for why will ye die, O house of Israel?" Consider,
(7) How he complains of these that will not come, John 5:40, "And ye will not come to me that ye might have life." He speaks as one that has been working in vain. Isaiah 49:4, "I have laboured in vain, I have spent my strength for nought and in vain." He complains of Jerusalem, Matthew 23:37; yea, he weeps over obstinate incorrigible sinners, Luke 19:41,42, "And when he came near, he beheld the city, and wept over it, saying, If thou hadst known, even thou at least in this thy day, the things which belong unto thy peace! but now they are hid from thine eyes." Sure he has lost no bowels of compassion by going to heaven; they flow out as freely and tenderly as ever. Consider,
(8) He commands sinners to come to him. The invitations are all commands; they are most peremptory. 1 John 3:23, "This is his commandment, that we should believe on the name of his Son, Jesus Christ." If you do it not, you can do nothing that will please him. John 6:29, "Jesus answered and said unto them, This is the work of God, that ye believe on him, whom he hath sent." And he leaves it on us with the most dreadful certification. Mark 16:16, "He that believeth not shall be damned." And hence it follows, that the hearers of the gospel who perish, are inexcusable; the door was open, but they would not enter in.—The invitation imports,
2. That the worst of sinners are welcome to Christ. However great their burden of sin and misery be, it is no hinderance in their way to come to Christ. Where all are invited, none are excluded. But upon this I do not enlarge here. All that I shall just now observe is, that this consideration should shame you out of your slighting of Christ, and strike at the root of that bitter despair which lodges in the breasts of many, who are yet far enough from absolute despair of their case. The invitation imports,
3. That Christ allows sinners to come to him, rather on account of the desperateness of their case, than otherwise: Come unto me, all ye that labour, and are heavy-laden. As if he had said, "Ye have been labouring, and yet can get no rest; let that engage you to come to me. Sit down, and consider your case, if nothing else will prevail with you, let the desperateness of your disease bring you to the great Physician." You are cordially welcome to do so. For, consider,
(1) That it is for this very end God discovers the worst of a man's case to himself, drives him to his wit's end, in order that he may begin to be wise. Hosea 2:6,7, "Therefore, behold, I will hedge up thy way with thorns, and make a wall, that she shall not find her paths...then
shall she say, I will go and return to my first husband, for then was it better with me than now." Consider,
(2) That Christ has made offers of himself to those in the worst of cases. Isaiah 1:18, "Come now, and let us reason together, saith the Lord: though your sins be as scarlet, they shall be white as snow; though they be red like crimson, they shall be as wool." And he holds out himself as a Saviour in particular for these, Revelation 3:17,18; Isaiah 55:7. Consider,
(3) Such have been made welcome, who have employed such arguments with him. Psalm 25:11, "For thy name's sake, O Lord, pardon mine iniquity; for it is very great;" and also in the case of the Canaanitish woman with Jesus, Matthew 15:26-28, "But he answered and said, It is not meet to take the children's bread, and to cast it to dogs. And she said, Truth, Lord: yet the dogs eat of the crumbs which fall from their master's table. Then Jesus answered and said unto her, O woman, great is thy faith: be it unto thee even as thou wilt. And her daughter was made whole from that very hour." Consider,
(4) He has the more glory, the more desperate that the case is; none see the stars so well as from the bottom of a deep pit. His power is the greater to pardon, his grace to overcome, when there is most occasion for these being displayed; it is the worst of diseases that do best proclaim the physician's skill, when a cure is effected.
From what has been just now observed, we may see and admire the divine condescension, that Christ is so willing to take the sinner in, when he sees himself cast out at all doors, can get rest nowhere else; that he will give him rest, and embrace the sinner, when he sees he can do no better, when he can make no other shift. Hence also learn, how to make an excellent use of the badness of your case, even to take up these stumbling blocks, and break up heaven's door with
them; to make a virtue of necessity, and the more that the burden presseth, the more readily to go to Christ with it. True, it is never right coming to Christ, which sense of misery alone produceth; but love may thus crown a work, which terror begins, and which when from the Holy Spirit it leads to. In a word, you are absolutely inexcusable that come not to Christ, be your case what it will.
The Nature of that Rest which Christ Graciously Promises, and Actually Gives,
to Weary and Heavy-Laden Sinners.
Here it must be observed, that there is a rest which they may have in Christ; a rest here, and a rest hereafter. In this life there is a fourfold rest to be had in Christ. A rest,
1. In respect of sin. The rest Christ gives from sin is twofold.
(1) A rest from the guilt of sin. Guilt is a poison infecting the conscience, which makes it so to smart that it can get no rest, as in the case of Cain and Judas, and also with those, Acts 2:37, "They were pricked in their hearts." This, when it festers and becomes immovable, is the gnawing worm in hell. Christ gives rest from it, Hebrews 9:14; his blood purges the conscience from dead works. The conscience, when like the raging sea, is stilled by him. Isaiah 57:18, 19, "I have seen his ways, and will heal him; I will lead him also, and restore comforts unto him and to his mourners. I create the fruit of the lips; Peace, peace to him that is far off, and to him that is near, saith the Lord; and I will heal him." The soul finds this rest in the
wounds of Christ, for, "by his stripes we are healed," Isaiah 53:5. The blood of Jesus Christ, Gods own Son, cleanses from all sin. The soul dipped in this fountain is washed from this poison, and is delivered from this sting of guilt. There is rest,
(2) From the reigning power of sin. Romans 6:14, "For sin shall not have dominion over you." Sin on the throne makes a confused restless soul, like the raging sea, continually casting out mire and dirt. Christ, by his Spirit's efficacy, turns sin off the throne, and restores rest to the soul. He casts down these Egyptian task-masters, and thus the soul enters into his rest. Hebrews 4:10, "For he that is entered into his rest, he also hath ceased from his own works, as God did from his." In the day of the soul's coming to Christ, he acts like a king, setting all in order in the kingdom, that was a mere heap of confusion before his accession to the throne. There is in Christ,
2. Rest from the law; not that he makes them lawless, but that he takes off from them the insupportable yoke of the law, and gives them ease. He does so,
(1) From the burden of law-duties, which are exacted in all perfection, under the pain of the curse, while no strength is furnished wherewith to fulfil them. Romans 7:4, "Wherefore, my brethren, ye also are become dead to the law by the body of Christ." This is the yoke on all men's necks naturally; Christ put his neck in this yoke, and bare it, satisfying the law's demands completely, and so frees all that come to him from this service. Christ carries his people without the dominions of the law. He does so,
(2) From the curse of the law. Galatians 3:13, "Christ hath redeemed us from the curse of the law, having been made a curse for us." Romans 8:1, "There is therefore now no condemnation to them that are in Christ Jesus." These that come to him, he takes from off them
that curse which they are under, and gives them his blessing, which he hath merited; carries them from mount Sinai to mount Zion, where they hear the blood of Jesus speaking peace, silencing the demands of vengeance, and affording a refuge for the oppressed. There is in Christ,
3. Rest from that weary labour in which persons are engaged when in quest of happiness, leading the soul to the enjoyment of God. Psalm 116:7, "Return unto thy rest, O my soul; for the Lord hath dealt bountifully with thee." The soul, restless in seeking happiness among the creatures, he leads to God, the fountain of all perfection, opening their eyes, as he did Hagar's, to see the well, and bringing them into the enjoyment of all good in him, uniting the soul with himself; where,
(1) The soul finds a rest of satisfaction from Christ, which it can find in no other quarter whatever, for the soul finds a rest of satisfaction from him, when by faith it is set on the breasts of his consolations. In these there is an object adequate to all the desires of the soul, answering all its needs; thus, Proverbs 14:14, "A good man shall be satisfied from himself." There is the triumph of faith in the enjoyment of God. Philippians 4:18, "But I have all, and abound." The soul finds,
(2) A rest in him of settled abode, insomuch that the soul goes not abroad, as it was wont, among the creatures for satisfaction. John 4:14, "But whosoever drinketh of the water that I shall give him shall never thirst; but the water that I shall give him, shall be in him a well of water springing up to everlasting life." Christ becomes precious to the soul. Like the released lady, that did not so much as look on or take notice of Cyrus, notwithstanding of the noble part he acted, but on him (her husband) who said, he would redeem her with his own
life. Matthew 13:44, "The kingdom of heaven is like unto treasure hid in a field; the which when a man hath found, he hideth, and for joy thereof, goeth and selleth all that he hath, and buyeth that field." There is in Christ,
4. Rest in respect of troubles. Christ gives rest,
(1) From troubles in the world, now and then, when he sees meet. Psalm 34:19, "Many are the afflictions of the righteous: but the Lord delivereth them out of them all." Zion's God reigneth, be on the throne who will; and when he speaks peace, neither devils nor men can create his people trouble; for, Lamentations 3:37, "Who is he that saith, and it cometh to pass, when the Lord commandeth it not?" There is no such security from trouble as the godly have, but that is from heaven, and not from earth. Therefore,
(2) Christ gives rest in trouble. John 16:33, "These things I have spoken unto you, that in me ye might have peace. In the world ye shall have tribulation; but be of good cheer, I have overcome the world." You may, nay, you shall meet with troubles, but he can make you get sweet rest in your souls; even when you are on a bed of thorns as to the outward man, he can give his people a sweet rest even in troubles. How can these things be? may some say. In answer,
a. Christ gives his people in trouble an inward rest, that is, an inward tranquility of mind in midst of trouble. Psalm 3:1-5, "Lord! how are they increased that trouble me? many are they that rise against me. Many there be which say of my soul, There is no help for him in God. Selah. But thou, O Lord, art a shield for me; my glory, and the lifter up of my head. I cried unto the Lord with my voice, and he heard me out of his holy hill. Selah. I laid me down and slept; I awaked, for the Lord sustained me." Christ can make the believer as a vessel on water tossed here and there, yet not jumbled. There was a greater calm
with the three children in the furnace, than with the king in the palace, Daniel 3:24. Fear may be on every side where there is none in the centre, because Christ makes a blessed calm in their hearts. Christ gives in trouble,
b. A rest of contentment. "I have learned [says Paul, Philippians 4:11], in whatever state I am, therewith to be content." This is not only the duty, but the privilege of believers. If the lot of the godly be not brought up to their spirit, Christ will bring their spirit down to their lot; and there must needs be rest there, where the spirit of the man and his lot meet in one. Psalm 37:19, "They shall not be ashamed in the evil time, and in the days of famine they shall be satisfied." Then follows,
c. A rest of satisfaction in the enjoyment of better things. What though the world hath a bitter taste in their mouths? Christ can hold a cup of consolation to them in that very instant, the sweetness of which will master the bitterness of the other. "Your sorrow, [says he, John 16:20] shall be turned into joy." Paul says, 2 Corinthians 1:12, "Our rejoicing is this, the testimony of our conscience, that in simplicity and godly sincerity, not with fleshly wisdom, but by the grace of God, we have had our conversation in the world." They are not indeed stocks, to be unmoved with troubles, but their sorrow is so drowned in spiritual joy, that it is but as sorrow, 2 Corinthians 6:10, "As sorrowful, yet always rejoicing;" even as the joy of the wicked is but as joy. Troubles may raise a mutiny of lusts within, but the peace of God quells them: Philippians 4:7, "It keeps their hearts and minds through Jesus Christ." Christ gives,
d. A rest in confidence of a blessed issue. 2 Timothy 1:12, "For the which cause I also suffer these things; nevertheless, I am not ashamed, for I know whom I have believed, and I am persuaded, that
he is able to keep that which I have committed unto him against that day." The soul in Christ has the promise to rest on; and however dark a side the cloud may have, faith will see through it; though they may sink deep, they will never drown, who have a promise to bear them up. Thus, you see, they rest in Christ in trouble; and this rest is a most secure rest, where people may rest confidently. Isaiah 26:3, "Thou wilt keep him in perfect peace, whose mind is stayed on thee, because he trusteth in thee." The wicked may have rest, but not with God's good will; therefore the more rest, the more dangerous is their case. 1 Thessalonians 5:3, "For when they shall say, Peace and safety; then sudden destruction cometh upon them, as a woman in travail, and they shall not escape." But there is perfect security in Christ, and that in the worst of times, Song of Solomon 3:7,8. Again, it is a rest so rooted, that the soul can never be deprived of it. Isaiah 32:17, "And the work of righteousness shall be peace, and the effect of righteousness, quietness, and assurance for ever." How soon is the rest of the wicked broken, their candle put out! But this, although it may meet with some disturbance by temptations, as the clouds may go over the sun, yet it shall be as sure as the sun fixed in the firmament; it will be proof against the disturbances of the world, against the temptations and accusations of the devil; yea, against the demands of justice, and the threatenings of the law. Then in the life to come, he will give them all complete rest who come to him. Hebrews 4:9, "There remaineth, therefore, a rest for the people of God." He will give their bodies rest in the grave, Isaiah 57:2, and both soul and body rest in heaven hereafter; and that is a rest beyond expression.
If it should be enquired, Who is it that gives this rest? this is answered in our text; Christ says to such labouring and heavy-laden sinners, and he is able to make good his word, I will give you rest.
The gift of this rest is his prerogative; they that obtain it must get it out of his hands. For illustrating and confirming this, consider,
1. That all creatures cannot give rest to a restless soul. Not any thing in them, or the whole of what can be afforded from them, can give it. Ecclesiastes 1:2, "Vanity of vanities, saith the Preacher, vanity of vanities, all is vanity." Men, the best of men, cannot do it. Ministers may be directed to speak a word in season, but the Lord himself can only make that word effectual, 2 Samuel 12:13, compare with Psalm 51. Nay, angels cannot do it, Exodus 33:2, compare ver. 15. It requires a creating power. Isaiah 57:18, "I have seen his ways, and I will heal him." Consider,
2. There can be no rest to the soul without returning to a reconciled God, for it is impossible the soul can find true rest elsewhere; and there is no returning to God but by Christ. John 14:6, "I am the way, the truth, and the life; no man cometh unto the Father, but by me." He is the only ladder by which the soul can ascend to heaven.
3. Christ is the great Lord Treasurer of heaven. The fullness of power is lodged in him. Matthew, 28:18, "All power is given unto me in heaven and in earth." There is nothing that any can get from heaven but what comes through his hands: John 5:22, "The Father judgeth no man, but hath committed all judgment unto the Son." Jesus also hath the keys of hell and death, Revelation 1:18.
4. He is the store-house, where the treasure is laid up, and out of which all needful supplies come: John 1:16, "And of his fullness have all we received, and grace for grace." Consider,
5. The glorious types illustrating this: Joseph, Genesis 41:40-44; Joshua that brought the people to the rest in Canaan. Consider,
6. That high character which he sustains: Hebrews 12:2, "He is the author and finisher of our faith." Consider,
7. It is reasonable it should be so: He hath purchased this rest with his blood; and therefore there is an high propriety that he should be the giver, the dispenser of this glorious blessing.
GOD'S PROVIDENCE
Consideration of the Preserving and
Governing acts of God's Providence
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!
Properties of God's 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.
Directions to be observed in Considering
the Providence of God
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.
Practical Observation of the Dispensations of Providence
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.
The earth is under the care and government of the same wise Providence. He made it, and that was a great work; he preserves it and governs it, and that is another. He supports it, Heb. 1:3. The earth bears us, but what bears the earth? You cannot think it is infinite or boundless, and therefore it must have another side opposite to that we are on. Yes, and by the powerful providence of God it hangs like a ball in the air, Job 26:7. 'He hangeth the earth upon nothing.' O then, is there any thing too hard for our God to do? He fills it with his riches, the surface of it, and the bowels of it, Psal. 104:24. But what is most necessary for men's use is on the surface of
it, easiest to be come at, Job 28. He feeds it, that it may feed us, Deut. 11:11. Hos. 2:21, 22. When the strength thereof is weakened with new influences from the heavens, he renews it, Psal. 104:30. And since the flood, the promise then given, Gen. 8:22 that 'while the earth remaineth, seedtime and harvest, and cold and heat, and summer and winter, and day and night shall not cease,' has been punctually performed. O understand the loving-kindness of the Lord in these things, what a gracious and bountiful God he is! And learn how surely all his promises to his people shall be accomplished.
2. Consider the vegetative part of the world, things that have life, but not sense, such as trees, plants, &c. how Providence cares for and manages them. Our Lord calls us to observe these things, and thereby understand the loving-kindness of the Lord, Matth. 6:28. 'Consider the lilies of the field, how they grow: they toil not, neither do they spin.' Lilies of the field have not the care of man about them, as those of the garden, but Providence cares for them. This teaches us to lay by anxiety, and trust God, ver. 30. See how the earth is kindly furnished with vegetables by providence, not only for men's necessity, but their conveniency and delight, Psal. 104:14–17. And shall not this good God be loved and cheerfully served by us? Every pile of grass is a preacher of the loving-kindness of the Lord.
3. Consider the sensitive part of the world, such as have life and sense, but not reason; as birds, beasts, and fishes. And observe what a vast family are maintained on the Creator's cost. And though we cannot trust providence, yet what an innumerable company there is of dependents on mere providence! Psal. 104:27. 'These all wait upon thee; that thou mayest give them their meat in due season.' Observe this provision, and thence learn to believe even where ye cannot see, Matth. 6:26, 'Behold the fowls of the air: for they sow not, neither do they reap, nor gather into barns; yet your heavenly father feedeth
them. Are ye not much better than they?' For Providence does for them that have none to do for them; Psal. 147:9. 'He giveth to the beast his food, and to the young ravens that cry.' Observe how providence has subjected them to man as servants that could easily be his masters in respect of strength, as the horse, ox, &c. yet the face of man strikes a damp upon them, which is the more remarkable, that man by sin did forfeit his dominion over the creatures. But this must be resolved into the virtue of that word, executed daily by providence, Gen. 9:2. 'The fear of you, and the dread of you, shall be upon every beast of the earth, and upon every fowl of the air, upon all that moveth upon the earth, and upon all the fishes of the sea.' O what a power is in a word of divine appointment?
4. Consider the rational part of the world, men having life, sense, and reason. In these providence shews itself most brightly. Man is the compend of the creation, having a spirit as angels are spirits, and a body with the rest. And he is the peculiar care of Heaven. This is the main object of our observation.
1st, We should observe the dispensations of providence towards societies; and the nearer our relation to them be, we should observe them the more narrowly.
(1.) Towards societies of men in the world, kingdoms, churches, congregations, families, &c.
[1.] Much of the power, wisdom, goodness, justice, &c. of God, might be learned from the revolutions and changes in states and kingdoms, which should make us inquisitive for the knowledge of public affairs. And O what a glorious scene of providence has been opened of late in Britain, shining with illustrious mercy to the church and nation, in delivering us when at the brink of ruin; depth of wisdom, in baffling in a moment the cunning projects of enemies; almighty power, in so
easily crushing their towering hopes; radiant justice, in making the stone tumble down on the heads of those that rolled it, and making enquiry for the blood of the saints shed many years ago.*
[2.] Providences toward the church of God are mainly to be observed, 1 Sam. 4:13. The angels themselves notice these, to learn something from them, Eph. 3:10. What concerns the church is the greatest work on the wheel of providence; and in most, if not all the great works of God through the world, he has in them an eye to his church. As she is for God, so other things are for her.
Particularly we should observe the way of providence towards the church of Scotland, whereof we are members; which has been as admirable a mixture of mercy and judgment, as perhaps any church since the apostles days has met with. How high has she been raised in peace and purity, and how low laid at other times! How often has she been at the brink of ruin, and wonderfully preserved? How have her faithful friends been signally owned of God, and her enemies often borne the evident marks of God's displeasure! &c. And yet, more particularly,
We should observe the way and aspect of providence towards the congregation, how the Lord has been and is dealing with us, that we may accommodate ourselves to his dispensations, and answer the call of them.
[3.] Towards families. Sometimes the Lord causes a warm sunshine of prosperity on families, and sometimes the heavens are louring above them; they have their risings and fallings, as all other societies in this changeable world, as is beautifully described by the Psalmist, Psal. 107:38, 39, 41. 'He blesseth them also, so that they are multiplied greatly, and suffereth not their cattle to decrease. Again they are minished and brought low through oppression, affliction,
and sorrow. Yet setteth he the poor on high from affliction, and maketh him families like a flock.' How does Job mournfully observe the way of providence with his family, chap. 29:2–5 and David on his death-bed the humbling circumstances of his! 2 Sam. 23:5.
There are few of our families but God has of late one way or other visited them; his voice has cried to our houses, as well as to the land. It is our duty to observe the same, read the language of it, and comply with the design thereof.
2dly Towards particular persons; for we may learn something, from God's way with every one. And,
(1.) Towards others, whether godly or wicked. This was the Psalmist's practice to have his eyes in his head, and to look about him in the world, and learn something for his own establishment, both from the harms and happiness of others, Psal. 37:35–37. 'I have seen the wicked in great power; and spreading himself like a green bay-tree. Yet he passed away, and lo, he was not; yea, I sought him, but he could not be found. Mark the perfect man, and 'behold the upright: for the end of that man is peace.' It is observable, that the holy scripture is not written as a system of precepts, with the reasons of them; but the body of it is a cluster of examples, wherein we may see, as in a glass, what we are to follow if we would be happy, and what we are to shun, Rom. 15:4. 'For whatsoever things were written aforetime were written for our learning.' A plain evidence, that whoso would please God, must observe those things that are set before his eyes in providence.
(2.) Towards ourselves in particular. These providences come nearest us, and therefore should be most narrowly observed. In these we are the parties to whom God directs his speech immediately; but, alas! often it is not observed, Job 33:14. 'For God speaketh once, yea twice,
but man perceiveth it not.' There is none of us that are not the objects of wonderful providences, but especially true Christians, who may well say, as Psal. 40:5. 'Many, O Lord my God, are thy wonderful works which thou hast done, and thy thoughts which are to us-ward: they cannot be reckoned up in order unto thee: If I would declare and speak of them, they are more than can be numbered.' We might each of us fill a volume with accounts of the wonderful works of God, and yet confine ourselves to what has happened to ourselves, if we had but the wisdom to observe the same. Every moment we would be a wonder to ourselves, if we could but discern the beautiful mixture of that web of providence wherein every moment we are wrapt up.
(1.) Let us observe how we are powerfully preserved by Providence, Heb. 1:3. Psal. 36:6. 'Lord, thou preservest man and beast.' When we consider how unlike our souls are to our bodies, we may more wonder at the continuance than the breach of that union. When we think how death has as many gates to come in by, as our body has pores, how the seeds of a thousand diseases are in our bodies, what a train of perishing principles they are made up of, how easily, while we walk amidst the creatures of God here, fire may be set to the train, and the house of clay quickly blown up, we may say there is something more astonishing in our life than in our death. And it must be a powerful providence that preserves this life of ours, as a spark of fire in the midst of an ocean of water, or as a bag of powder amidst sparks of fire flying on every hand.
Besides, how few of us are there, but sometimes there has been but as a hair-breadth betwixt death and us, by reason either of diseases or unforeseen accidents, which we could not therefore ward off. So that we might say of our preservation, This is the finger of God.
What remarkable deliverances has the Lord wrought for some by unordinary means, as Jonah preserved by a whale, and Elijah fed by the ravens!
(2.) How we are holily, wisely, and powerfully governed by Providence, our persons and actions disposed of according to his will, either in mercy or in wrath, Dan. 4:35. 'All the inhabitants of the earth are reputed as nothing; and he doth according to his will in the army of heaven, and among the inhabitants of the earth: and none can stay his hand or say unto him, What dost thou?' Psal. 135:6. Whatsoever the Lord pleased, that did he in heaven, and in earth, in the seas, and all deep places.' While we sail the sea of this world, we may well perceive, that it is not we ourselves, but holy providence that guides the ship: Jer. 10:23. 'O Lord, (says the prophet), I know that the way of man is not in himself; it is not in man that walketh to direct his steps.' And while men will not see this, to engage them to a life of holiness, faith, and dependance on God, they are often made to feel it, by their dashing on rocks, to the bruising, if not to the splitting of them, Isa. 26:11. 'Lord, when thy hand is lifted up, they will not see; but they shall see, and be ashamed.' Let me instance here but in two things, to shew that God sits King, and rules among men.