SERMON XVII.
SERM . XVII.
The Fountain of Life.
SERMON XVII.
Opens the Kingly Office of Christ, as it is providenti ally executed in the World, for the Redeemed.
EPH . i. 22. And hath put all things under his feet, andgavehim to be the head over all things to the church.
THE foregoing verses are spent in a thankful and humble adoration of the grace of God, in bringing the Ephefians to believe in Christ.
This effect of that power that raised their hearts to believe in Christ, is here compared with that other glorious effect of it, even the raising of Christ himself from the dead : both these owe themselves to the fame efficient cause.
It raised Christ from alowestate, even from the dead, to a high, averyhigh and glorious state; to be theheadboth of the world, and of the church; the head of the world by way of dominion, the head of the church by way of union, and special influence, ruling the world for the good of his people in it. "He gave
" him to be head over all things to the church ."
In this scripture let these four things be seriously regarded.
1.The dignity and authority committed to Christ ; " He hath put all things under his feet;" which implies, full, ample and absolute dominion in him, andfubjection in them over whom he reigns.
This power is delegated to him by the Father: for besides the essential, native, ingenite power and dominion over all, which he hath as God, and is common to every person
" in the Godhead, Psal. xxii. 28. there is a mediatory dispensed authority, which is proper to him as Mediator, which he receives as the reward or fruit of his suffering, Phil. ii. 8.
2. The subject recipient of this authority, which is Christ, and Christ primarily, and only : he is the πρωτον δεκτικον, first receptacle of all authority and power.
Whatever authority any creature iscloathed with, isbutministerialandderivative, whe. ther it be political, or eccelefiaftical.
Christ is the only Lord, Jude iv.
The fountain of all power.
3. The object of this authority, the whole creation ; all things are put under his feet : he rules from sea to sea, even to the utmost bounds of God'screation, " Thou hast given him power
** over all flesh," John xvii. 2. all creatures, rational, and irratiFf2
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onal, animate, and inanimate, angels, devils,men, winds, seas, all obey him.
4. And especially, take notice of the finis cui, the end for which he governs and rules the universal empire; it is for the church, i. e. * for the advantage, comfort, and salvation of that chosen remnant he died for. He purchased the church ; andthathemighthave the highest security that his blood should not be loft, God the Father hath put all things into his hand, to order and dispose all as he pleaseth.
For the furtherance of that his designandend, ashe brought the persons of some, so the services of all the rest; and that they might effectually serve the end they aredefigned to, Christ will order the mall in a blessed fubordination and subserviency thereunto. Hence the point is,
Doct. That all the affairs of the kingdom of providence areorderedanddetermined by Jesus Christ,for the special advantage, and everlasting good of his redeemed people.
John xvii. 2. " As thou hast given him power overall flesh, " that he should give eternal life to as many as thou hast given
" him." Hence it comes to pass, that "all things work together " for good to them that love God, to them that are the called
" according to his purpose," Rom. viii. 28.
That Jesus Christ hath a providential influence upon all the affairs of this world is evident, both from scripture affertions, and rationalobfervations, made upon the actings of things here below.
The first chapter ofEzekiel contains an admirable scheme or draught of providence. There you fee how all the wheels, that is, the motions and revolutions here on earth, are guided by the spirit that is in them.
And verse 26. it is all run up in. to the supreme cause: there you find one like the son of man, which is Jesus Christ, sittinguponthe throne, and giving forth orders from thence for the government of all : and if it were not so, how is it that there are such strong combinations, and predispositions of persons and things to such ends and issues, without any communications of counsels, or holding of intelligence with one another ? As in Israel's deliverance out of Egypt, and innumerable more instances have appeared.
Cer. tainly, if tenmen, from several places, should all meet at one place, and aboutonebusiness, without any fore-appointment a- *Heobtains this dominion for the good of his church.
Grotius inloc.
SERM. XVII.
The Fountain of Life. mong themselves, it would argue their motions were secretly over-ruled by some invisible agent. How is it that such marvellous effects are produced in the world by causes that carry no proportion to them ? Amos v. 9. and 1 Cor. i. 27. and as often, the most apt and likely means are rendered wholly inef. fectual ? Psal. xxxiii. 16.
In a word, if Christ hath no such providential influx, how are his people in all ages preserved in the midst of so many millions of potent and malicious enemies, amongst whom they live as sheep in the midst of wolves ? Luke x. 3. How is it that the bush burns, and yet is not consumed ?
Exod. iii. 2 .
But my business, in this discourse, is not to prove that there is a Providence, which none but Athiests deny.
I shall chuse rather to shew by what acts Jesus Christ administers this kingdom, and in what manner ; and what use maybe made thereof.
First, He rules and orders the kingdom of Providence, by Supporting, permitting, restraining, limiting, protecting, punishing, and rewarding those overwhomhe reigns providentially.
1. † He supports the world, and all creatures in it, by his power.
" My Father works hitherto, and I work," John v. 17.
" And in him (that is, in Christ) all things consist," Col. i. 17 .
It is aconfiderable part of Christ's glory to have a whole world of creatures owing their being and hourly confervations to him.
The parts of the world are not coupled and fastned together as the parts of a house, whose beams are pinned and nailed to each other; but rather as several rings of iron, which hang together by the virtue of aloadstone.
This goodly fabric was rased to thefoundationwhenfinentered,and had tumbled into everlasting confusion, had not Christ stept in to shore up the the reeling world.
For the fakes of his redeemed thatinhabite it, he doth and will prop it by his omnipotent power. And when he hath gathered all his elect out of it into the kingdom above, then will he set fire to the four quarters of it, and it shall lie in ashes.
Meanwhile, he is " given for a covenant to the people, to esta- " blish the earth," Ifa. xlix . 8.
2. He permits and suffers the worst of creatures in his dominion to be and act as they do. "The deceived, and the de- † The world is continued on account of the Church which is in it ; otherwise the heaven and earth would be burnt up in one moment : because the whole world is not worth one grain of wheat : as it is indeed full ofblafphemy andimpiety,unless the Church supported the world by word and prayer,all things would be destroyed instantly. Luther in Genesis xxx.
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" ceiver, are his," Job. xii. 16.
Even those that fight against Christ and his people, receive both power and permiflion from him.
Say not, that it is unbecoming the most Holy to permit such evils, which he could prevent if he pleased.
For ashe permits no more than he will over rule to his praise, so that very permission of his, is holy and just.
Christ's working is not confounded with the creature's.
Pure fun-beamsarenottaintedby the noifom vapours of the dunghill on which they shine. His holiness hath no fellowship with their iniquities ; nor are their transgressions at all excused by his permissions of them. "He is
66 a rock, his work is perfect ; but they have corrupted them- " selves," Deut. xxxii. 4, 5.
This holy permission is but the withholdingofthose restraints from theirlufts, and denying those commonassistances which he is no way bound to give them.
Acts xiv. 16. " He suffered all nations to walk in their own 66 ways."
And yet should he permit sinful creatures to act out all the wickedness that is in their hearts, there would neither remain peace nor order in the world. And therefore,
3. He powerfully restrains creatures by the bridle of providence, from the commission of those things, to which their hearts arepropense enough. Psal. lxxvi . 10. "The remainderofwrath
" thou will restrain," or ‡ gird up; letting forth just so much as shall serve his holy ends,and no more. And truly this is one of the glorious mysteries of Providence, which amazes the serious and considerate foul; to see the spirit of a creature fully set to do mischief; power enough, as one would think, in his hand to do it, and a door of opportunity standing open for it ; and yet the effect strangely hindered. The strong propenfions of the will are inwardly checked, as in the case of Laban,Gen. xxxi. 24. or a diversion, and rub is strangely cast in their way ;
2s in the case of Senacherib, 2 Kings xix. 7, 8. so that their hands cannot perform their enter prizes.
Julian had two great designs before him, one was to conquer the Persians, the other to root out the Galileans, as he, byway of contempt, called the Christians: but he will begin with the Persians first, and then make a sacrifice of all the Christians to his idols.
He doth so, and perishes in the first attempt. O the wisdom of Providence!
4. Jesus,Christ limits the creatures in their acting, assigning them their boundaries and lines of liberty ; to which they may, but beyond it cannot go.
Rev. ii. 10. " Fear none of these things thatye shall suffer; behold, the devil shall cast some of you into prison, an dye shall have tribulation ten days." They
L רנחר accinges.
Montanus.
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The Fountain of Life.
would have cast them into their graves, but it shall only be into prisons: They would have stretched out their hands, upon the mall ; no, but only some of them shall be exposed : They wouldhavekept them there perpetually; no, it mustbebutfor ten days, Ezek. xxii. 6. " Behold, the princes of Israel were
" in thee, every one to their power to shed blood."
They went as far as they had power to go, not as far as they had will togo.
Four hundred and thirty years were determined upon the people of God in Egypt ; and then, even in that very night, God brought them forth; for then " the time of the promise was come," Acts vii. 17.
5. The Lord Jesus providentially protects his people amidst a world of enemies and dangers.
It was Christ that appeared untoMofes in the flaming bush, and preserved it from being consumed.
The bush signified the people of God in Egypt : the fire flaming on it, the exquifire sufferings they there endured: the safety of the bush, amidst the flames, the Lord's
None admirable care and protection of his poor suffering ones. so tenderly careful as Christ.
" As birds flying, so he defends,
Jerusalem," Ifa. xxxi. 5. i. e, as they fly swiftly towards their nests, crying when their young are in danger, so will the Lord preserve his .
They are " preserved in Christ Jesus," Jude 1. as Noah and his family were in the Ark.
Hear how a Worthy of our own expresses himself on this point [ .
" That we are at peace in our houses, at rest in our beds ; " that we have any quiet in our enjoyments, is from hence a- " lone. Whose person would not be defiled, or destroyed ?
" whose habitation would not be ruined ? whose blood almost "would not be shed, ifwickedmen had power to perpetrate
" all their conceived fin ? It maybe, the ruin of some of us " hath been conceived a thousand times .
We are beholden to *" this Providence, of obstructing fin, for our lives, our families , our estates, our liberties, and whatsoever is or may be dear to " us.
For may we not say sometimes with the Pfalmist, Psal.
" Ivii. 4. " My soul is among lions, and I lie even among them.
" that are set on fire, even the sons of men, whose teeth are " spears, and their tongue a sharp sword ?" And how is the de- " liverance of men contrived from such persons ? Psal. viii. 6.
"God breaks their teeth in their mouths, even the great teeth " of the young lions."
He keeps this fire from burning,-some " he curs off and destroys : some he cuts short in their power :
" some he deprives of the instruments whereby alone they can Dr. Owen in his Indwelling Sia.
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" work: some he prevents of their desired opportunities, or " diverts by other objects for theirluft ; and oftentimes causeth
"them to spend them among themselves, one upon another.
" We may say, therefore, with the Pfalmist, Psal. civ. 24. "O " Lord, how manifold are thy works ! in wisdom haft thou
" made them all ; the earth is fullofthy riches ."
6. He punishes the evil doers, and repays, by providence into their own lap, the mischiefs they do, or but intend to do, unto them that fear him.
Pharaoh, Senacherib, both the Julians, and innumerable more, are the lasting monuments of his righteous retribution.
It is true, afinnermay do evil an hundred times, and his days be prolonged; but oft-times God hangs up some eminent sinners in chains, as spectacles and warnings to others.
Many a heavy blow hath Providence given to the enemies of God, which they were never able to recover .
Christ rules, and that with a rod of iron, in the midst of his enemies, Psal . cx . 2 .
7. And lastly, He rewards by Providence the services done to him and his people.
Out of this treasure of Providence God repays oftentimes those that serve him,and that with ahundredfold reward now in this life, Matth. xix. 29.
This active, vigilant Providence hath its eye upon all the wants, straits, and troubles of the creatures : but especially upon such as religion brings us unto. What huge volumes of experiences might the people of God write upon this subject ? and what a pleasant history would it be, to read the strange, constant, wonderful, and unexpected actings of Providence, for them that have left themselves to its care?
Secondly, We shall next enquirehowJesus Christ administers this providential kingdom .
And here I must take notice of the means by which, and the manner in which he doth it.
The means, or instruments, he uses in the governing the providentialkingdom, (for he is not personally present with us himself), are either Angels or Men ;
" the angels are mini string creatures, sent forth by him for the " good of them that shall be heirs of salvation," Heb. i. 14.
Luther tells us, they have two offices,fuperius canere, et inferiusvigilare, " to sing above, and watch beneath."
These do us many invisible offices of love.
They have dear and tender respects and love for the saints.
To them, God, as it were, puts forth his children to nurse, and they are tenderly careful of them whilst they live, and bring them home in their arms to their Father when they die. And as angels, so men are the servants of Providence; yea,badmen as well as good.
Cyrus,
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on that account, is called God's servant: they fulfil his will, whilst they are prosecuting their own lusts.
" The earth shall help the woman," Rev. xii. 16.
But good men delight, to serve Providence: they and the angels are fellow-servants in one house, and to one master, Rev. xix. 10, Yea, there is not a creature in heaven, earth, or hell, but Jesus Christ canprovidentially use it and serve his ends, and promote his designs by it.
But whatever the instrument be, Christ uses, of this we may be certain, that his providential working is holy, judicious, sovereign, profound, irresistible, harmonious, and to the saints peculiar.
1. It is holy.
Though he permits, limits, orders and overrules many unholy persons and actions, yet he still works like himself, most holily and purely throughout.
" The Lord is " righteous in all his ways, and holy in all his works," Psal. cxlv. 17.; it is easier to separate light from a fun-beam, than holiness from the works of God.
The best of men cannot escape sin in their most holy actions ; they cannot touch, but are defiled.
But no fin cleaves to God, whatever he hath to do about it.
2. Christ's providential working is not only most pure and holy, but also most wife and judicious.
Ezek . i. 20. "The " wheels are full of eyes : " They are not moved by a blind impetus *, but in deep counsel and wisdom.
And, indeed, the wisdom of Providence manifests itself principally in the choice of such states for the people of God, as shall most effectually promote their eternal happiness. And herein it goes quite beyond our understandings and comprehenfions.
It makes that medicinal and falutiferous, which we judge as destructive to our comfort and good, as poison.
I remember, it is a note of Suarez †, speaking of the felicity of the other world ; "Then
" (faith he) the blessed shall see in God all things and circum- " stances pertaining to them, excellently accomodated and " attempered;" then shall they fee that the crossing of their desires was the saving of their souls ; and that otherwise they had perished.
The most wife Providence looks beyond us.
It eyes the end, and suits all things thereto, and not to our found desires.
3. The Providence of Christ is most supreme and sovereign.
* Non caeco impetu volvuntur rotae.
+ Beat us in Deo videt res omnes accommodatas ad se pertincntes, et omnes circumstantias accommodatas.
Suarez.
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Whatsoever he pleaseth, that he doth inheavenandin earth, and in all places," Psal. cxxxv. 6. " He is Lord of lords, and King of kings," Rev. xix. 16.
The greatest monarchs on earth are but as little bits of clay †, as the worms of the earth to him: they all depend on him, Prov. viii. 15, 16.
" By me kings reign, and princes decree justice : by me princes rule, " nobles, even all the judges of the earth.
4. Providence is profound and inscrutable. The judgments of Christ are " a great deep, and his footsteps are not known,"
Psal . xxxvi . 6.
There are hard texts in the works as well as in the words of Christ. The wilest heads have been at a loss interpreting some Providences, Jer. xii. 1, 2. Job xxi . 7. The angels had the hands ofa man under their wings,Ezek. i. 8. i. e. they wrought secretly and mysterioufsly.
5. Providence is irresistible in its design and motions ; for all providences are but fulfillings and accomplishments of God's immutable decrees.
Eph. i. 11. " He works all things accord- " ing to the counsel of his own will. " || Hence Zech. vi. 1. the instruments by which God executed his wrath, are called " cha-:
" riots coming from betwixt twomountainsofbrass," i. e. § " the " firm and immutable decrees of God.
When the Jews put Christ to death, they did but do what " the hand and counsel of " God had before determined to be done," Acts iv. 28. so that none can oppose or resist providence. " I will work, and who " shall let it ?" Ifa. xliii. 13 .
6. The providences of Christ are harmonious.
There are secret chains, and invisible connections betwixt the works of Christ.
We know not how to reconcile promises and providences together, nor yet providences one with another : but certainly they all work together, Rom viii. 28. as adjuvantcauses, or con causes standing under, and working by the influence of the first cause.
He doth not do, and undo; destroy by one providence, what he built by another.
But, look, as all season's of the year, the nipping frosts, as well as halcyon days of summer, do all conspire andconduce to the harvest; so it is in providence.
† His head, (Cant. v. 11.), gold of gold; which intimates the incomparable excellency of Christ's kingdom ; gold on his head, is an ensign of royalty, of which crowns were made ; therefore the expression, Goldofgold, seems to be of the fame import with King of kings .
Brightman in Cant.
|| By mountains he understands the hidden counsels of God. Calvin.
§ Firmiffima et infcrutabilia Dei confilia.
Drufius .
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7. And lastly, The providences of Christ work in a special and peculiar way,for the good of the faints.
His providential, is fubordinated to his spiritual kingdom. "He is the Saviour of all
دوmen, especially of them that believe," I Tim. iv. 1. These only have the blessings of providence. Things are so laid and ordered, as that their eternal good shall be promoted and secured by all that Christ doth .
Inference 1. If fo, See then, in the first place, to whom you are beholden for your lives, liberties, comforts, and all that you enjoy in this world.
Is it not Christ that orders all for you ? He is, indeed, in heaven, out of your sight ; but though you fee him not, he sees you, and takes care of all your concerns. When one told Silentiarius ofa plot laid to take away his life, he answered, Si Deusmei curam non habet, quid vivo ? " If God take
" no care of me, how do I live ?" how have I escaped hitherto ?
" In all thy ways acknowledge him," Prov. iii. 6. It is he that hath espied out that state thou art in, as most proper for thee.
It is Christ that doth all for you that is done. He looks down from heaven upon all that fear him; he sees when you are in danger by temptation, and casts in a providence, you know not how, to hinder it.
He fees when you are sad, and orders reviving providences, to refresh you.
He fees when corruptions prevail, and orders humbling providences to purge them.
Whatever mercies you have received, all along the way you have gone hitherto, are the orderings of Christ for you.
And you should carefully observe how the promises and providences have kept equal pace, with one another, and both gone step by step with you, until now.
Inference 2. Hath God left the government of the whole world in the hands of Christ, and trusted him over all ? Then do you also leave all your particular concerns in the hands of Christ too, and know that the infinite wisdom and love, which rules the world, manages every thing that relates to you.
It is in a good hand, and infinitely better than if it were in your own.
I remember when * Melanchton was under some defpondencies of spirit about the estate of God's people in Germany, Luther chides him thus for, it, " Let Philip cease to rule the world."
It is none of our work to steer the course of providence, or direct its motions, but to submit quietly to him that doth . There is an itch in men,yea, in the best of men, tobedifputingwith
Gg 2 * Monendus eft Philippus ut definat esse rector mundi.
Melch.
Adam.
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God: " Let me talk with thee of thy judgment," saith Jeremy, chap. xii. 1 , 2.
Yea, how apt are we to regret atprovidences, as if they had no conducency at all to the glory of God, or to our good, Exod. v. 22. yea, to limit providence to our way and time ? Thus, the " Ifraelites tempted God, and limited the holy
66 One," Pial. lxxviii. 18,41 .
How often also do we, unbeliev. ingly, distrust providence as though it could never accomplish what we profess to expect and believe ? Ezek.xxxvii. 11. " Our
" bones are dry, our hope is loft ; we are cutoff for our part."
So Gen. xviii. 13, 14. Ifa. xl . 17. There are but few Abrahams among believers, who " against hope, believed in hope,
" giving glory to God," Rom. iv. 20.
And it is but too com. mon for good men to repine and fret at providence, when their wills, lusts, or humours are crossed by it: this was the great fin of Jonah.
Brethren, these things ought not to be so ; did you but feriouflyconsider, either the design of providence, which is to bring about the gracious designs and purposes of God upon you, which were laid before this world was, Eph. i. 11. or that it is a lifting up of thy wisdom against his, as if thou couldst better order thine affairs, if thou hadst but the conduct andma. nagement of them; or that you have to do herein with a great anddreadfulGod, in whose hands you are as the clay in the potter'shands, that he may do what he will with you, and all that is yours, without giving you an account of any of his matters,
Job xxxiii. 13. or whither providence hath cast others, as good, by nature, as yourselves, tumbled them down from the top of health, wealth, honours and pleasures, to the bottom of hell :
Or, lastly, Did you but consider how often it hath formerly baffled andbefooledyourselves ; made you retract, with shame, your rash, headlong censures of it; and enforced you, by the fight of its births and issues, to confess your follyand ignorance, asAfaph did, Psal. lxxiii. 22.
I say, if such considerations as these could but have place with you in your troubles and temptations, they would quickly mouldyour hearts intoabetter and more quiet frame.
O that I could but persuade you to resign all to Christ. He is a cunning workman *, as he is called, Prov. viii. 30. and can effect what he pleaseth. It is agoodrule, Deoperibus Dei non eft judicandum, antequintum actum. " Let God workout all that he
" intends, have but patience till he hath put the last hand to " his work, and then find fault with it, if you can." You have
* It has two fignifications : An experienced artificer or workman, and a workman excelling in his ait, Glass.
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" Lord," James v. II.
Inference 3. If Christ be Lord and king over the providen. tialkingdom, and that, for the good of his people, let none that are Christ's, henceforth, stand in aflavishfear of creatures. It isa good note that * Grotius hath upon my text; " It isa marvellous consolation (faith he) thatChrift hath so great an " empire, and that he governs it for the good of his people,
" as a head consulting the good of the body."
Our head and husband, is Lord-general of all the hosts of heaven and earth : no creature can move hand or tongue without his leaveororder: the power they have is given them from above, John xix.
11, 12. The serious consideration of this truth will make the feeblest spirit cease trembling,and set it a singing; Plal. xlvii.
" The Lord is king of all the earth, sing ye praises with un- " derstanding:" that is, (as some well paraphrase it) everyone that hath understanding of this comfortable truth. Hath he not given you abundant security in many express promises, that all
7. shall issue well for youthatfearhim ? Rom. viii. 28. " All things " shall work together for good, to them that love God." And Eccl . viii. 12. verily " it shall be wellwiththemthat fear God," evenwiththem that fear before him. And, suppose he had not, yettheveryunderstandingofour relation to such a king, should, in itself, be sufficient security: for, he is the † universal & supreme, || absolute, § meek, merciful, ** victorious, and *† immortal king.
He fits in glory, at the Father's right hand; and, to make his feat the easier, his enemies are afootstool for him ††.
His love to his people is unspeakably tender and fervent, he that touches them, " touches the apple of his eye," Zech. ii.
And,it is hardly imaginable,that Jesus Christ will fit still, and suffer his his enemies to thrust out his eyes.
Till thisbe forgotten, the wrath of man is not feared; Ifa. li. 12, 13. " He that fears a " man that shall die, forgets the Lord his Maker."
He loves you too well to sign any order to your prejudice, and without his order, none can touch you .
Inference 4. If the government of the world be in the hands of Christ, then our engaging and entithng of Christ to all our
*Magna confolatio, quod tantum imperium habet is, qui id exercet ecclefiæ bono, ficutcaput confulit corpori.
Grotius .
† Psal . ii. 8.
‡ Prov. viii. 15.
§Rev. i. 18.
||Matth xxi. 5.
** Psal. xlv. 4.
*† 1 Tim. i. 17.
†† See my Saint indeed.
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affairs and business, is the true and ready way to theirfuccess and prosperity.
If all depend upon his pleasure, then sure it is your wisdom to take him along with you to every action and business; it is no lost time that is spent in prayer, wherein we ask his leave, and beg his presence with us : and, take it for a clear truth, that which is not prefaced with prayer, will be followed with trouble. How easily can Jesus Christ dash all your designs, when they are at the very birth and article of execution, and break off, in a moment, all the purposes of your hearts ?
It is a proverb among the Papists, that Mass and meat hinder noman.
The Turks will pray five times a day, how urgent soever their business be.
Blush you that enterprise your affairs without God: I reckon that business as good as done, to which we have gotten Christ's leave, and engaged his presence to accompany us.
Inference 5. Lastly, Eye Christ in all the events of providence ; feehishand in all that befals you, whether it be evil or good.
" The works of the Lord are great, fought out of all them that " have pleasure therein," Psal. cxi . 2.
Howmuchgood might we get, by observation of the good or evil thatbefals us throughout our course !
1. In all the evils of trouble and afflictions that befal you, eye Jesus Christ ; and set your hearts to the studyofthese four things in affliction.
(1.) Study his sovereignty and dominion; for he creates and forms them : they rise not out of the dust, nor do they befal you casually; but he raises them up, and gives them their commission, Jer. xviii. 11. " Behold, I create evil, and devise ade- " vice against you."
He elects the instrument of your trouble ; he makes the rod as afflictive as he pleaseth ; he orders the continuance and end of your troubles; and they will not cease to be afflictive to you, till Christ say, Leave off, it is enough.
The Centurionwitelyconfidered this,when he told him, Luke vii. 8.
" I have foldiersunder me,and I say to one,Go, and he goeth ; " to another, Come, and he cometh:" meaning, that as his soldiers were at his beck and command, so diseases were at Christ's beck, to come and go as he ordered them .
(2.) Study the wisdom of Christ in the contrivance of your troubles.
And his wisdom shines out many ways in them : it is evident in chusing such kinds of trouble for you ; this, and not that, because this is more apt to work upon, and purge out the corruption that most predominates in you : In the degrees of your troubles, suffering them to work to such a height, else not reach their end; but no higher, left they overwhelm you.
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The Fountain of Life.
(3.) Study the tenderness and compassions of Christ over his afflicted.
O think if the Devil had but the mixing of my cup, how much more bitter would he make it ! There would not be one drop of mercy, no, not of sparing mercy in it, which is the lowest ofallforts of mercy : but here is much mercy mixed with my troubles; there is mercy in this, that it is no worse.
Am I afflicted ? " It is of the Lord's mercy I am notconfumed,"
Lam. iii. 2.
It might have been hell as well as this; there is mercy in his supports under it.
Others have, and I might have been left to fink and perish under my burdens.
Mercy, in deliverance out of it; this might have been everlasting darkness, that should never have had a morning. O the tenderness of Christ over his afflicted !
(4.) Study the love of Christ to thy foul, in affliction.
Did he not love thee, he would not sanctify a rod to humble or reduce thee,but let thee alonetoperish in thy fin. Rev. iii. 19. "Whom
" I love, I rebuke and chasten."
This is the device of love, to recover thee to thy God, and prevent thy ruin. O what an advantage would it be thus to study Christ, in all your evils that befalyou !
2. Eye and study Christ in all the good you receive from the handofprovidence.
Turn both fides of your mercies, and view them in all their lovely circumstances.
(1.) Eye them in their fuitableness; how conveniently providence hath ordered all things for thee.
Thou hast a narrow heart, and a small estate suitable to it: Hadst thou more of the world, it would be like a large fail toa little boat, which would quickly pull thee under water: thou hast that which is most suitable to thee of all conditions.
(2.) Eye theseasonableness of thy mercies, how they are timed to an hour.
Providence brings forth all its fruits in due season.
(3.) Eye the peculiar nature of thy mercies.
Others have common, thou special ones; others have but a single, thou a double sweetness in thy enjoyments, one natural from the matter of it, another spiritual from the way in which, and end for which it comes .
(4.) Observe the order in which providencefends your mercies.
See how one is linked strangely to another, and is a door to let in many.
Sometimes one mercy is introductive to athoufand.
" (5 ) And lastly, Observe the constancy of them, " they are new every morning," Lam. iii. 23.
How affiduously doth God vifitthy foul and body ! Think with thyself, if there be but a