Post by Admin on Feb 8, 2024 17:01:37 GMT -5
Meditation on the Providence of God
Chapter 8: The Duty of Meditation of Providence
Having proved the affairs of the people of God to be conducted by the
care of special Providence, and given instances of what influence
Providence has upon those interests and concerns of theirs, we come
in the next place to prove it to be the duty of the people of God to
meditate upon these performances of Providence for them, at all
times, but especially in times of difficulty and trouble.
This is our duty because God has expressly commanded it, and
called His people to make the most serious reflections upon His
works, whether of mercy or judgment. So when that most dreadful of
all judgments was executed upon His professing people for their
apostasy from God, and God had removed the symbols of His
presence from among them, the rest are bidden to go, that is, by their
meditations, to send at least their thoughts to Shiloh, and see what
God did to it (Jer. 7. 12). So for mercies, God calls us to consider and
review them. ‘O my people, remember now what Balak king of Moab
consulted, and what Balaam the son of Beor answered him from
Shittim until Gilgal; that ye may know the righteousness of the Lord’
(Mic. 6. 5). As much as to say, if you do not reflect upon that signal
providence, my righteousness will be covered, and your
unrighteousness uncovered. So for God’s works of providence
concerning the creatures, we are called to consider them, that we
may prop up our faith by those considerations for our own supplies
(Matt. 6. 28).
It is plain that this is our duty because the neglect of it is everywhere
in Scripture condemned as a sin. To be careless and unobservant is
very displeasing to God, and so much appears by that Scripture:
‘Lord, when thy hand is lifted up they will not see’ (Isa. 26. 11). Nay,
it is a sin which God threatens and denounces woe against in His
Word (Ps. 28. 4, 5; Isa. 5. 12, 13). Yea, God not only threatens, but
smites men with visible judgments for this sin (Job. 34. 26, 27).
And for this end and purpose it is that the Holy Ghost has affixed
notes of attention such as ‘behold’ to the narratives of the works of
providence in Scripture. All these invite and call men to a due and
deep observation of them. For example, in that great and celebrated
work of Providence in delivering Israel out of Egyptian bondage, you
find a note of attention twice affixed to it (Exod. 3. 2, 9). Again, when
that daring enemy Rabshakeh that put Hezekiah and all the people
into such a consternation was defeated by Providence, there is a note
of attention prefixed to that providence, ‘Behold, I will send a blast
upon him’ (2 Kings 19. 7). When God glorifies His wisdom and power
in delivering His people from their enemies, and ensnaring the latter
in the works of their own hands, a double note of attention is affixed
to that double work of Providence: ‘Higgaion selah’ (Ps. 9. 16). Also
at the opening of every seal which contains a remarkable series or
branch of Providence, how particularly is attention commanded to
every one of them: ‘Come and see, come and see’ (Rev. 6. 1-7). All
these are very useless and superfluous additions in Scripture, if no
such duty lies upon us (see Ps. 66. 5).
Without due observation of the works of Providence no praise can
be rendered to God for any of them. Praise and thanksgiving for
mercies depend upon this act of observation of them, and cannot be
performed without it. Psalm 107 is spent in narrating God’s
providential care of men: to His people in difficulties (4-6); to
prisoners in their bonds (10-12); to men that lie languishing upon
beds of sickness (17-19); to seamen upon the stormy ocean (23); to
men in times of famine (33-40). Yea, His providence is displayed in
all those changes that occur in the world, debasing the high, and
exalting the low (40-41), and at every paragraph men are called upon
to praise God for each of these providences. Verse 43 shows you what
a necessary ingredient to that duty observation is: ‘Whoso is wise,
and will observe these things, even they shall understand the
lovingkindness of the Lord.’ So that of necessity, God must be
defrauded of His praise if this duty is neglected.
Without this we lose the usefulness and benefit of all the works of
God for us or others, which would be an unspeakable loss indeed to
us. This is the food our faith lives upon in days of distress: ‘Thou
brakest the heads of leviathan in pieces, and gavest him to be meat to
the people inhabiting the wilderness’ (Ps. 74. 14), i.e., food to their
faith. From providences past saints argue to fresh and new ones to
come. So David: ‘The Lord that delivered me out of the paw of the
lion, and out of the paw of the bear, he will deliver me out of the
hand of this Philistine’ (1 Sam. 17. 37). So Paul: ‘Who hath delivered,
and in whom also we trust that he will yet deliver’ (2 Cor. 1. 10). If
these are forgotten or not considered, the hands of faith hang down.
‘How is it that ye do not remember, neither consider?’ (Matt. 16. 9).
This is a topic from which the saints have often drawn their
arguments in prayer for new mercies. As when Moses prays for
continued or new pardons for the people, he argues from what was
past: ‘As thou hast forgiven them from Egypt until now’ (Num. 14.
19); so the Church argues for new providences upon the same ground
Moses pleaded for new pardons (Isa. 51. 9, 10).
It is a vile slighting of God not to observe what He manifests of
Himself in His providences. For in all providences, especially in
some, He comes near to us. He does so in His judgments: ‘I will come
near to you in judgment’ (Mal. 3. 5). He comes near in mercies also:
‘The Lord is nigh unto all them that cull upon him’ (Ps. 145. 18). Yea,
He is said to visit us by His providence when He corrects (Hos. 9. 7),
and when He saves and delivers (Ps. 106. 4). These visitations of God
preserve our spirits (Job 10. 12), and it is a wonderful condescension
in the great God to visit us so often, ‘every morning and . . . every
moment’ (Job 7. 18). But not to take notice of it is a vile and brutish
contempt of God (Isa. 1. 3; Zeph. 3. 2). You would not do so to a man
for whom you have any respect. It is the character of the wicked not
to regard God’s favours (Isa. 26. 10) or frowns (Jer. 5. 3).
In a word, men can never order their addresses to God in prayer,
suitable to their conditions, without due observation of His
providences. Your prayers are to be suitable to your conditions:
sometimes we are called to praise, sometimes to humiliation. In the
way of His judgments you are to wait for Him (Isa. 26. 8), to prepare
to meet him (Zeph. 2. 1, 2; Amos 4. 12). Sometimes your business is
to turn away His anger which you see approaching, and sometimes
you are called to praise Him for mercies received (Isa. 12. 1, 2), but
then you must first observe them.
Thus you find the matter of David’s psalms still varied, according to
the providences that befell him: but one who is unobservant and
careless can never do it. And thus you have the grounds of the duty
briefly presented.
Chapter 9: How to Meditate on the Providence of God
Next we proceed to show in what manner we are to reflect upon the
performances of Providence for us. And certainly, it is not every
slight and transient glance, nor every cold, historical, unaffecting
rehearsal or recognition of His providences towards you that will
pass with God for a discharge of this great duty. No, no, it is another
kind of work than what most men understand it to be. O that we
were but acquainted with this heavenly spiritual exercise, how sweet
it would make our lives, how light it would make our burdens! Ah,
sirs, you live estranged from the pleasure of the Christian life, while
you live in the ignorance or neglect of this duty. Now to lead you up
to this heavenly, sweet and profitable exercise, I will beg your
attention to the following directions:
Labour to get as full and thorough a recognition as you are able of
the providences of God concerning you from first to last.
O fill your hearts with the thoughts of Him and His ways. If a single
act of Providence is so ravishing and transporting, what would many
such be, if they were presented together to the view of the soul! If one
star is so beautiful to behold, what is a constellation! Let your
reflections therefore upon the acts and workings of Providence for
you be full, extensively and intensively.
Let them be as extensively full as may be. Search backward into all
the performances of Providence throughout your lives. So did Asaph:
'I will remember the works of the LORD: surely I will remember thy
wonders of old. I will meditate also of all thy work, and talk of thy
doings' (Psalm 77:11, 12). He laboured to recover and revive the
ancient providences of God's mercies many years past, and suck a
fresh sweetness out of them by new reviews of them. Ah, sirs, let me
tell you, there is not such a pleasant history for you to read in all the
world as the history of your own lives, if you would but sit down and
record from the beginning hitherto what God has been to you, and
done for you; what signal manifestations and outbreakings of His
mercy, faithfulness and love there have been in all the conditions you
have passed through. If your hearts do not melt before you have gone
half through that history, they are hard hearts indeed. 'My Father,
thou art the guide of my youth' (Jeremiah 3:4).
Let your meditation be as intensively full as may be. Do not let your
thoughts swim like feathers upon the surface of the waters, but sink
like lead to the bottom. 'The works of the LORD are great, sought out
of them that have pleasure therein' (Psalm 111:2). Not that I think it
feasible to sound the depth of Providence by our short line: 'Thy way
is in the sea, and thy path in the great waters, and thy footsteps are
not known' (Psalm 77:19), but it is our duty to dive as far as we can;
and to admire the depth, when we cannot touch the bottom. It is in
our viewing providences as it was with Elijah's servant, when he
looked out for rain (1 Kings 18:44); he went out once and viewed the
heavens, and saw nothing, but the prophet bids him go again and
again, and look upon the face of heaven seven times; and when he
had done so, what now, says the prophet? 'O now', says he: 'I see a
cloud rising like a man's hand'; and then, keeping his eye intently
upon it, he sees the whole face of heaven covered with clouds. So you
may look upon some providences once and again, and see little or
nothing in them; but look 'seven times', that is, meditate often upon
them, and you will see their increasing glory, like that increasing cloud.
There are several things to be distinctly pondered, and valued in one
single providence, before you can judge the amount and worth of it.
First, the seasonableness of mercy may give it a very great value.
That it is timed so opportunely, and occurs just when needed, makes
it a thousandfold more considerable to you than the same mercy
would have been at another time. Thus when our needs are
permitted to grow to an extremity, and all visible hopes fail, then to
have relief given wonderfully enhances the price of such a mercy
(Isaiah 41:17, 18).
The peculiar care and kindness of Providence to us is a consideration
which exceedingly heightens the mercy in itself, and endears it to us.
So when, in general calamities upon the world, we are exempted by
the favour of Providence, covered under its wings; when God shall
call to us in evil days: 'Come, my people, enter thou into thy
chambers' (Isaiah 26:20); when such promises shall be fulfilled to us
in times of want or famine (Psalm 33:18, 19); when others are
abandoned and exposed to misery who have every way as much, it
may be much more, visible security against it, and yet they are
delivered up and we saved - O how endearing are such providences!
(Psalm 91:7, 8).
What a providence introduces is of special regard and consideration,
and by no means to be neglected by us. There are leading
providences which, however slight and trivial they may seem in
themselves, yet in this respect justly challenge the first rank among
providential favours to us because they usher in a multitude of other
mercies, and draw a blessed train of happy consequences after them.
Such a providence was that of Jesse's sending David with provisions
to his brethren that lay encamped in the army (1 Samuel 17:17). And
thus every Christian may furnish himself out of his own stock of
experience, if he will but reflect and consider the place where he is,
the relations that he has, and the way by which he was led into them.
The instruments employed by Providence for you are of special
consideration, and the finger of God is clearly seen by us when we
pursue that meditation. For sometimes great mercies are conveyed to
us by very improbable means, and more probable ones laid aside. A
stranger is stirred up to do that for you which your near relations in
nature had no power or will to do for you. Jonathan, a mere stranger
to David, clave closer to him, and was more friendly and useful to
him than his own brethren, who despised and slighted him.
Ministers have found more kindness and respect from strangers than
from their own people that are more obliged to them. 'A prophet,'
said Christ, 'is not without honour, but in his own country, and
among his own kin, and in his own house' (Mark 6:4).
Sometimes help has come from the hands of enemies, as well as
strangers: 'The earth helped the woman' (Revelation 12:16). God has
bowed the hearts of many wicked men to show great kindness to His
people (Acts 28:2).
Sometimes God makes use of instruments for good to His people,
who designed nothing but evil and mischief to them. Thus Joseph's
brethren were instrumental to his advancement in that very thing in
which they designed his ruin (Genesis 50:20).
The design and scope of Providence must not escape our thorough
consideration, what the aim and goal of Providence is. And truly this,
of all others, is the most warming and melting consideration. You
have the general account of the aim of all providences: 'And we know
that all things work together for good to them that love God, to them
who are the called according to his purpose' (Romans 8:28). A
thousand friendly hands are at work for them, to promote and bring
about their happiness. O this is enough to sweeten the bitterest
providence to us, that we know it shall turn to our salvation
(Philippians 1:19).
The respect and relation Providence bears to our prayers is of
singular consideration, and a most taking and sweet meditation.
Prayer honours Providence, and Providence honours prayer. Great
notice is taken of this in Scripture (Genesis 24:45; Daniel 9:20; Acts
12:12). You have had the very petitions you asked of Him.
Providences have borne the very signatures of your prayers upon
them. O how affectingly sweet are such mercies!
In all your observations of Providence have special respect to that
Word of God which is fulfilled and made good to you by them.
This is a clear truth that all providences have relation to the written
Word. Thus Solomon in his prayer acknowledges that the promises
and providences of God went along step by step with his father David
all his days; and that His hand (put there for his Providence) had
fulfilled whatever His mouth had spoken (1 Kings 8:24). So Joshua
in like manner acknowledges that 'not one good thing had failed of
all the good things of which the LORD had spoken' (Joshua 23:14).
He had carefully observed what relation the works of God had to His
Word. He compared them together, and found an exact harmony.
And so may you too, if you will compare them as he did.
This I shall the more insist upon because it is by some interpreters
supposed to be the very scope of the text. For (as was noted in the
explanation) they supply and fill the sense with 'the things which He
has promised,' and so read the text thus: 'I will cry unto God most
high; unto God that performeth the things He has promised for me' (Psalm 57:2).
Now, though I see no reason to limit the sense so narrowly, yet it
cannot be denied that this is an especial part of its meaning. Let us
therefore in all our reviews of Providence consider what Word of
God, whether it be of threatening, caution, counsel or promise, is at
any time made good to us by His providences.
Doing this will greatly confirm to us the truth of the Scripture, when
we see its truth so manifest in the events. Had Scripture no other seal
or attestation, this alone would be an unanswerable argument of its
divinity when men shall find in all ages the works of God wrought so
exactly according to this model that we may say: 'As we have read or
heard, so have we seen.' O how great a confirmation is here before our eyes!
Again, doing this will abundantly direct and instruct us in our
present duties under all providences. We shall know what we have to
do, and how to behave under all changes of conditions. You can learn
the voice and errand of the rod only from the Word (Psalm 94:12)
which interprets the works of God. Providences in themselves are not
a perfect guide. They often puzzle and entangle our thoughts; but
bring them to the Word, and your duty will be quickly manifested.
'Until I went into the sanctuary of God, then understood I their end'
(Psalm 73:17). And not only their end, but his own duty, to be quiet
in an afflicted condition and not envy their prosperity.
Well then, bring those providences you have passed through, or are
now under, to the Word, and you will find yourselves surrounded
with a marvelous light, and see the verification of the Scriptures in
them. I shall therefore here appeal to your consciences whether you
have not found these events of Providence occurring agreeably in all
respects with the Word.
The Word tells you that it is your wisdom and interest to keep close
to its rules and the duties it prescribes. It tells that the way of
holiness and obedience is the wisest way. 'This is your wisdom'
(Deuteronomy 4:5, 6).
Now, let the events of Providence speak, whether this is true or not.
Certainly it will appear to be so, whether we respect our present
comfort or future happiness, both which we may see daily exposed by
departure from duty, and secured by keeping close to it. Let the
question be asked of the drunkard, adulterer or profane swearer,
when by sin they have ruined body, soul, estate and name, whether it
be their wisdom to walk in those forbidden paths after their own
lusts; whether they had not better consulted their own interest and
comfort in keeping within the bounds and limits of God's
commands? and they cannot but confess that 'this their way is their
folly.' 'What fruit,' says the Apostle, 'had ye in those things whereof
ye are now ashamed? for the end of those things is death' (Romans
6:21). Does not the Providence of God verify upon them those
threatenings that are written in the experience of all ages? (Job
31:12; Proverbs 5:9, 10; Proverbs 23:21, 29) all which woes and
miseries they escape that walk in God's statutes. Look upon the
ruined estates and bodies you may everywhere see, and behold the
truth of the Scriptures evidently made good in those sad providences.
The Word tells you that your departure from the way of integrity and
simplicity, to make use of sinful policies, shall never profit you (1
Samuel 12:21; Proverbs 3:5).
Let the events of Providence speak regarding this also. Ask your own
experience, and you shall have a full confirmation of this truth. Did
you ever leave the way of simplicity and integrity, and use sinful
shifts to bring about your own designs, and prosper in that way?
Certainly God has cursed all the ways of sin; and whoever find they
thrive with them, His people shall not. Israel would not rely upon the
Lord, but trust in the shadow of Egypt, and what advantage had they
by this sinful policy (Isaiah 30:1-5)? David used a great deal of sinful
policy to cover his wicked deed, but did it prosper (2 Samuel 12:12)?
It is an excellent observation of Livy, 'Sinful policies in their first
appearances are pleasant and promising, in their management
difficult, in their event sad.' Some by sinful ways have obtained
wealth, but that Scripture has been verified in their experience,
'Treasures of wickedness profit nothing' (Proverbs 10:2). Either God
has blown upon it by a secret curse that it has done them no good, or
given them such disquietness in their consciences that they have
been forced to vomit it up ere they could find peace (Job 11:13-15).
That which David gave as a charge to Solomon has been found
experimentally true by thousands (1 Chronicles 22:12, 13), that the
true way to prosperity is to keep close to the rule of the Word, and
that the true reason why men cannot prosper is their forsaking that
rule (2 Chronicles 24:20).
It is true, if God has a purpose to destroy a man, he may for a time
permit him to succeed and prosper in his sin, for his greater
hardening (Job 12:6). But it is not so with those whom the Lord
loves. Their sinful shifts shall never thrive with them.
The Word prohibits your trust and confidence in the creature, even
the greatest and most powerful among creatures (Psalm 146:3). It
tells us that it is better to trust in the LORD than in them (Psalm
118:8). It forbids our confidence in those creatures that are most
nearly allied and related in the bonds of nature to us (Micah 7:5). It
curses the man that gives to the creature that reliance which is due to
God (Jeremiah 17:5).
Consult the events of Providence in this case, and see whether the
Word is not verified in it. Did you ever lean upon an Egyptian reed,
and it did not break under you and pierce as well as deceive you? O,
how often has this been evident in our experience! Whatsoever we
have over-loved, idolized, and leaned upon, God has from time to
time broken it, and made us to see the vanity of it; so that we find the
readiest course to be rid of our comforts is to set our hearts
inordinately or immoderately upon them. For our God is a jealous
God, and will not part with His glory to another. The world is full of
examples of persons deprived of their comforts, husbands, wives,
children and estates for this reason, and by this means. If Jonah is
overjoyed in his gourd, a worm is at once prepared to smite it. Hence
it is that so many graves are opened for the burying of our idols out
of our sight. If David says: 'My mountain shall stand strong, I shall
not be moved,' the next news he shall hear is of darkness and trouble
(Psalm 30:6, 7). O how true and faithful do we find these sayings of
God to be! Who cannot put to his seal and say: 'Thy Word is truth' (John 17:17)?
The Word assures us that sin is the cause and inlet of affliction and
sorrow, and that there is an inseparable conection between them. 'Be
sure your sin will find you out' (Numbers 32:23); that is, the sad
effects and afflictions that follow it shall find you out. 'If his children
forsake my law and walk not in my judgments: if they break my
statutes and keep not my commandments: then will I visit their
transgression with the rod and their iniquities with stripes' (Psalm89:30-32).
Enquire now at the mouth of Providence whether this is indeed so,
according to the reports of the Word. Ask but your own experiences,
and you will find that just so Providence has ordered it all along your
way. When did you grow into a secure, vain, carnal frame, but you
found some rousing, startling providence sent to awaken you? When
did you wound your consciences with guilt, and God did not wound
you for it in some or other of your beloved enjoyments? Nay, so
ordinary is this with God that from the observations of their own
frames and ways many Christians have foreboded and presaged
troubles at hand.
I do not say that God never afflicts His people but for their sin; for
He may do it for their trial (1 Peter 4:12). Nor do I say that God
follows every sin with a rod; for who then could stand before Him
(Psalm 130:3)? But this I say, that it is God's usual way to visit the
sins of His people with rods of affliction, and this in mercy to their
souls. For this reason it was that the rod of God was upon David in a
long succession of troubles upon his kingdom and family, after that
great prevarication of his (2 Samuel 12:10). And if we would carefully
search out the seeds and principles of those miseries under which we
or ours do groan, we should find them to be our own turnings aside
from the Lord (Jeremiah 2:19; 4:18). Have not all these cautions and
threatenings of the Word been exactly fulfilled by Providence in your
own experience? Who can but see the infallible truth of God in all
that he has threatened!
And no less evident is the truth of the promises to all that will
observe how Providence makes them good every day to us; for
consider how great security God has given to His people in the
promises, that no man shall lose anything by self-denial for His sake.
He has told us, 'Verily, I say unto you: There is no man that hath left
house, or brethren, or sisters, or father, or mother, or wife, or
children, or lands, for my sake and the gospel's; but he shall receive
an hundredfold now in this time, houses, and brethren, and sisters,
and mothers, and children, and lands, with persecutions, and in the
world to come, eternal life' (Mark 10:29, 30).
Though that vile apostate Julian derided this promise, yet thousands
and ten thousands have experienced it, and do at this day stand
ready to set their seal to it. God has made it good to His people, not
only in spiritual things, inward joy and peace, but even in temporal
things also. Instead of natural relations, who took care for them
before, hundreds of Christians shall stand ready to assist and help
them, so that though they have left all for Christ, yet they may say
with the apostle: 'As having nothing, and yet possessing all things' (2
Corinthians 6:10). O the admirable care and tenderness of
Providence over those that for conscience sake have left all and cast
themselves upon its immediate care! Are there not at this day to be
found many so provided for, even to the envy of their enemies and
their own admiration? Who does not see the faithfulness of God in
the promises that has but a heart to trust God in them!
The Word of promise assures us that whatever wants or straits the
saints fall into, their God will never leave them nor forsake them
(Hebrews 13:5), that He 'will be with them in trouble' (Psalm 91:15).
Consult the various providences of your life in this point, and I doubt
not but you will find the truth of these promises as often confirmed
as you have been in trouble. Ask your own hearts, where or when was
it that your God forsook you, and left you to sink and perish under
your burdens? I doubt not but most of you have been at one time or
other plunged in difficulties, difficulties out of which you could see
no way of escape by the eye of reason; yea, such as it may be
staggered your faith in the promise, as David's was when he said, 'I
shall now perish one day by the hand of Saul' (1 Samuel 27:1). 'All
men are liars' (Psalm 116:11), even Samuel himself! And yet
notwithstanding all we see him emerge out of that sea of trouble, and
the promises made good in every tittle to him. The like, doubtless,
you may observe in your own case. Ask your own souls the question,
and they will satisfy it. Did God abandon and cast you off in the day
of trouble? Certainly you must belie your own experience if you
should say so. It is true, there have been some plunges and
difficulties you have met with, in which you could see no way of
escape, but concluded you must perish in them. There have been
difficulties that have staggered your faith in the promises, and made
you doubt whether the fountain of all-sufficiency would let out itself
for your relief; yea, such difficulties as have provoked you to
murmuring and impatience, and thereby provoked the Lord to
forsake you in your trouble; but yet you see He did not. He has either
strengthened your back to bear, or lightened your burden, or else
opened an unexpected door of escape, according to promise (1
Corinthians 10:13), so that the evil which you feared did not come
upon you.
You read that the Word of God is the only support and relief to a
gracious soul in the dark day of affliction (Psalm 119:50, 92; 2
Samuel 23:5), and that for this purpose it was written (Romans 15:4).
No rules of moral prudence, no natural remedies can perform for us
that which the Word can do.
And is not this a sealed truth attested by a thousand undeniable
experiences? From this source have the saints fetched their cordials
when fainting under the rod. One word of God can do more than ten
thousand words of men to relieve a distressed soul. If Providence has
at any time directed you to such promises as either assure you that
the Lord will be with you in trouble (Psalm 91:15), or that encourage
you from inward peace to bear cheerfully outward burdens (John
16:33), or satisfy you of God's tenderness and moderation in His
dealings with you (Isaiah 27:8), or that you shall reap blessed fruits
from them (Romans 8:28), or that make clear your interest in God
and His love under your afflictions (2 Samuel 7:14), O what ease and
relief ensues and how light is your burden compared with what it was
before!
The Word tells us that there is no better way to improve our estates
than to lay them out with a cheerful liberality for God, and that our
withholding our hands when God and duty calls to distribute will not
be for our advantage (Proverbs 11:24, 25; Proverbs 19:17; Isaiah
32:8).
Consult Providence now, and you will find it in all respects according
to the report of the Word. O how true is the Scripture testimony in
this respect! There are many thousand witnesses now living that can
set their seals to both parts of this proposition. What men save (as
they count saving) with one hand, Providence scatters by another
hand; and what they scatter abroad with a liberal hand and single eye
for God is surely repaid to them or theirs. Never did any man lose by
distributing for God. He that lends to the poor lends to the LORD, or
as some expound that text, puts his money to interest to the LORD.
Some have observed how Providence has doubled all they have laid
out for God, in ways unexpected to them.
The Word assures us that the best expedient for a man to settle his
own interest in the consciences and affections of men is to direct his
ways so as to please the Lord (Proverbs 16:7), and does not
Providence confirm it? This the three Jews found by experience
(Daniel 3:28, 29) and so did Daniel (6:20-22). This kept up John's
reputation in the conscience of Herod (Mark 6:20). So it proved
when Constantius made that exploratory decree; those that were
conscientious were preferred, and those that changed their religion
expelled. Never did any man lose at last by his fidelity.
The written Word tells us that the best way to gain inward peace and
tranquillity of mind under puzzling and disturbing troubles is to
commit ourselves and our case to the Lord (Psalm 37:5-7; Proverbs
16:3).
As you have read in the Word, so you have found it in your own
experience. O what a burden is off your shoulders when you have
resigned the case to God! Then Providence concludes your affairs
comfortably for you. The difficulty is soon over when the heart is
brought to this.
Thus you see how Scriptures are fulfilled by Providence in these few
instances I have given. Compare them in all other cases and you will
find the same, for all the lines of Providence lead from the Scripture,
and return there again, and do most visibly begin and end there.
In all your reviews and observations of Providence, be sure that you
eye God as the author or orderer of them all (Proverbs 3:6).
In all the comfortable providences of your lives, eye God as the
author or donor of them. Remember He is 'the Father of mercies'
that begets every mercy for you, 'The God of all comfort' (2
Corinthians 1:3) without whose order no mercy or comfort can come
to your hands. And do not think it enough thus to acknowledge Him
in a general way, but when you receive mercies, take special notice of
the following particulars:
Eye the care of God for you. 'He careth for you' (1 Peter 5:7). Your
heavenly Father knoweth that ye have need of these things (Matthew
6:32). You have but to acquaint Him what you need, and your needs
are supplied. Be careful about nothing. (Philippians 4:6); do not
torture yourselves about it, you have a Father that cares for you.
Eye the wisdom of God in the way of dispensing His mercies to you,
how suitably they are ordered to your condition, and how
seasonably. When one comfort is cut off and removed, another is
raised up in its room. Thus Isaac was comforted in Rebecca after his
mother's death (Genesis 24:67).
Eye the free grace of God in them, yea, see riches of grace in every
bequest of comfort to so vile and unworthy creatures as you are. See
yourselves surpassed by the least of all your mercies: 'I am not
worthy of the least,' said Jacob (Genesis 32:10).
Eye the condescension of God to your requests for those mercies
(Psalm 34:6). This is the sweetest bit in any enjoyment, in which a
man can consciously relish the return and answer of his prayers, and
it greatly inflames the soul's love to God (Psalm 116:1).
Eye the design and end of God in all your comforts. Know that it is
not sent to satisfy the cravings of your sensual appetite, but to
quicken and enable you for a more cheerful discharge of your duty
(Deuteronomy 28:47).
Eye the way and method in which your mercies are conveyed to you.
They all flow to you through the blood of Christ and the covenant of
grace (1 Corinthians 3:22, 23). Mercies derive their sweetness from
the channel through which they run to us.
Eye the distinguishing goodness of God in all the comfortable
enjoyments of your lives. How many thousands better than you are
denied these comforts (Hebrews 11:37)!
Eye them all as comforts appointed to refresh you in your way to far
better and greater mercies than themselves. The best mercies are still
reserved till last, and all these are introductive to better.
In all the sad and afflictive providences that befall you, eye God as
the author and orderer of them also. So He represents Himself to us:
'Behold, I create evil, and devise a device against you' (Jeremiah
18:11). 'Is there evil in the city, and the LORD hath not done it?' (Amos 3:6).
Set before you the sovereignty of God. Eye Him as a Being infinitely
superior to you, at whose pleasure you and all you have subsist
(Psalm 115:3), which is the most conclusive reason and argument for
submission (Psalm 46:10). For if we, and all we have proceeded from
His will, how right it is that we be resigned up to it! It is not many
years ago since we were not, and when it pleased Him to bring us
upon the stage of action, we had no liberty of contracting with Him
on what terms we would come into the world, or refuse to be, except
we might have our being on such terms as we desired. His
sovereignty is gloriously displayed in His eternal decrees and
temporal providences. He might have put you into what rank of
creatures He pleased. He might have made you the most despicable
creatures, worms or toads: or, if men, the most vile, abject and
miserable among men; and when you had run through all the
miseries of this life, have damned you to eternity, made you
miserable for ever, and all this without any wrong to you. And shall
not this quieten us under the common afflictions of this life?
Set the grace and goodness of God before you in all afflictive
providences. O see Him passing by you in the cloudy and dark day,
proclaiming His name, 'The LORD, The LORD God, merciful and
gracious' (Exodus 34:6). There are two sorts of mercies that are
seldom eclipsed by the darkest affliction that befalls the saints in
their temporal concerns, that is, sparing mercy in this world, and
saving mercy in that to come. It is not so bad now as it might be, and
we deserved it should be, and it will be better hereafter. This the
Church observed, and reasoned herself quiet from it (Lamentations
3:22). Has He taken some? He might have taken all. Are we afflicted?
It is a mercy we are not destroyed. O if we consider what temporal
mercies are yet spared, and what spiritual mercies are bestowed and
still continued to us, we shall find cause to admire mercy rather than
complain of severity.
Eye the wisdom of God in all your afflictions. Behold it in the choice
of the kind of your affliction, this, and not another; the time, now
and not at another season; the degree, in this measure only, and not
in a greater; the supports offered you under it, not left altogether
helpless; the issue to which it is overruled, it is to your good, not
ruin. Look upon these and then ask your heart that question God
asked Jonah, 'Doest thou well to be angry?' (4:9). Surely, when you
consider all - what need you had of these rods, that your corruptions
will require all this, it may be much more, to mortify them; that
without the perishing of these things you might have perished for
ever - you will see great reason to be quiet and well satisfied under
the hand of God.
Set the faithfulness of the Lord before you under the saddest
providences. So did David (Psalm 119:75). This is according to His
covenant faithfulness (Psalm 89:32). Hence it is that the Lord will
not withhold a rod when need requires it (1 Peter 1:6). Nor will He
forsake His people under the rod when He inflicts it (2 Corinthians
4:9).
O what quietness will this breed! I see my God will not lose my heart,
if a rod can prevent it. He would rather hear me groan here than
howl hereafter. His love is judicious, not fond. He consults my good
rather than my ease.
Eye the all-sufficiency of God in the day of affliction. See enough in
Him still, whatever is gone. Here is the fountain still as full as ever,
though this or that pipe is cut off, which was wont to convey
somewhat of it to me. O Christians, cannot you make up any loss this
way? Cannot you see more in God than in any or all the creature comforts you have lost?
With what eyes then do you look upon God?
Lastly, eye the immutability of God. Look on Him as the Rock of
ages, 'The Father of lights, with whom is no variableness, neither
shadow of turning' (James 1:17).
Eye Jesus Christ as 'the same
yesterday, today and for ever' (Hebrews 13:8). O how quietly will you
then behave yourselves under the changes of providence! It may be,
two or three days have made a sad change in your condition. The
death of a dear relation has turned all things upside down; that place
is empty where lately he was, as it is: 'neither shall his place know
him any more' (Job 7:10). Well, God is what He was, and where He
was; time shall make no change upon Him. 'The grass withereth, the
flower fadeth; but the word of our God shall stand for ever' (Isaiah
40:6-8). O how composing are those views of God to our spirits
under dark providences!
Lastly, work up your hearts to those frames, and exercise those
affections which the particular providences of God that concern you
call for (Ecclesiastes 7:14).
As there are various affections planted in your souls, so there are
various graces planted in those affections, and various providences
appointed to draw forth and exercise these graces.
When the providences of God are sad and afflictive, either upon the
Church in general, or your families and persons in particular, then it
is seasonable for you to exercise godly sorrow and humility of spirit.
For in that day and by those providences, God calls to it (Isaiah
22:12; Micah 6:9). Now, sensual pleasure and natural joy is out of
season: 'Should we then make mirth?' (Ezekiel 21:10). If there is a
filial spirit in us, we cannot be light and vain when our Father is
angry. If there is any real sense of the evil of sin which provokes
God's anger, we must be heavy-hearted when God is smiting for it. If
there is any sense and compassion for the miseries that sin brings
upon the world, it will make us say with David: 'I beheld the
transgressors, and was grieved' (Psalm 119:158). It is sad to consider
the miseries that they pull down upon themselves in this world and
that to come. If there is any care in us to prevent utter ruin, and stop
God in the way of His anger, we know this is the means to do it (Amos 4:12).
However sad and dismal the face of Providence is, yet still maintain
spiritual joy and comfort in God under all. 'Although the fig tree shall
not blossom, neither shall fruit be in the vines; the labour of the olive
shall fail, and the fields shall yield no meat; the flock shall be cut off
from the fold, and there shall be no herd in the stalls: yet I will
rejoice in the LORD, I will joy in the God of my salvation' (Habakkuk 3:17-18).
There are two sorts of comforts, natural and sensual, divine and
spiritual. There is a time when it becomes Christians to exercise both
(Esther 9:22). And there is a time when the former is to be
suspended and laid by (Psalm 137:2), but there is no season wherein
spiritual joy and comfort in God is unseasonable (1 Thessalonians
5:16; Philippians 4:4). This spiritual joy or comfort is nothing else
but the cheerfulness of our heart in God, and the sense of our
interest in Him and in His promises. And it is sure that no
providence can render this unseasonable to a Christian.
Let us suppose the most afflicted and calamitous state a Christian
can be in, yet why should sad providences make him lay aside his
comforts in God, when those are but for a moment, and these eternal(2 Corinthians 4:17)?
Why should we give up our joy in God on account of sad providences
without, when at the very worst and lowest ebb the saints have
infinitely more cause to rejoice than to be cast down? There is more
in one of their mercies to comfort them than in all their troubles to
deject them. All your losses are but as the loss of a farthing to a
prince (Romans 8:18).
Why should they be sad, as long as their God is with them in all their
troubles? As Christ said: 'Can the children of the bridechamber
mourn, as long as the bridegroom is with them?' (Matthew 9:15). So
say I: Can the soul be sad while God is with it? O I think that one
promise, 'I will be with him in trouble' (Psalm 91:15) should bear you
up under all burdens. Let them be cast down that have no God to
turn to in trouble.
Why should we be sad as long as no outward dispensation of
Providence, however sad, can be interpreted as a mark or sign of
God's hatred or enmity. 'There is one event to the righteous and
wicked' (Ecclesiastes 9:2, 3). Indeed, if it were a sign of the Lord's
wrath against a man, it would justify our dejection; but this cannot
be so, His heart is full of love while the face of Providence is full of frowns.
Why should we be cast down under sad providences while we have so
great security that even by the hands of these providences God will
do us good, and all these things shall turn to our salvation (Romans
8:28)? By these God is but killing your lusts, weaning your hearts
from a vain world, preventing temptations and exciting your desires
after heaven. This is all the hurt they shall do you, and shall that
sadden us?
Why should we give up our joy in God, when the change of our
condition is so near? It is but a little while, and sorrows shall flee
away. You shall never suffer again: 'God will wipe away all tears'
(Revelation 7:17). Well then, you see there is no reason on account of
Providence to give up your joy and comfort in God. But if you will
maintain it under all providences, then be careful to make sure of
your interest in, and title to God. Faith may be separated from
comfort, but assurance cannot. Mortify your inordinate affections to earthly things.
This makes providences that deprive and cross us so heavy. Mortify your opinion
and affection, and you will lighten your affliction. It is strong
affection that makes strong affliction (2 Samuel 18:33).
Dwell much upon the meditation of the Lord's near approach; and
then all these things will seem but trifles to you. 'Let your
moderation be known unto all men. The Lord is at hand' (Philippians 4:5).
Exercise heavenly-mindedness, and keep your hearts upon things
eternal under all the providences with which the Lord exercises you
in this world. 'Noah walked with God' (Genesis 6:9), yet met with as
sad providences in his day as any man that ever lived since his time.
But alas! we find most providences rather stops than steps in our
walk with God. If we are under comfortable providences, how
sensual, wanton and worldly do our hearts grow! And if sad
providences befall us, how cast down or disturbed we are! And this
comes to pass partly through the narrowness, but mostly through the
deceitfulness of our spirits. Our hearts are narrow and know not how
to manage two businesses of such different natures, as earthly and
heavenly matters are, without detriment to one of them. But
certainly such a frame of spirit is attainable that will enable us to
keep on in an even and steady course with God, whatever befall us.
Others have attained it, and why not we? Prosperous providences are
for the most part a dangerous state to the soul. The moon never
suffers an eclipse but at full; yet Jehoshaphat's grace suffered no
eclipse from the fullness of his outward condition, who 'had riches
and honour in abundance. And his heart was lifted up in the ways of
the LORD' (2 Chronicles 17:5, 6). David's life was as full of cares,
turmoils, and encumbrances as most men we read of; yet how
spiritual the attitude of his heart was, that excellent Book of Psalms,
which was mostly composed amidst those turmoils, will acquaint us.
The apostles were cast into as great necessities and suffered as hard
things as ever men did; yet how raised and heavenly their spirits
were amidst all! And certainly, if it were not possible to maintain
heavenly-mindedness in such a state and posture of affairs, God
would never exercise any of His people with such providences. He
would never give you so much of the world to lose your hearts in the
love of it, or so little to distract you with the care of it. If therefore we
were more deeply sanctified, and the tendencies of our hearts
heavenward more ardent and vigorous, if we were more mortified to
earthly things and could but keep our due distance from them, our
outward conditions would not at this rate draw forth and exercise
our inward corruptions, nor would we hazard the loss of so sweet an
enjoyment as our fellowship with God for the sake of any concern our
bodies have on earth.
Under all providences maintain a contented heart with what the Lord
allots you, be it more or less of the things of this world. This grace
must run parallel with all providences. Learn how to be full, and how
to suffer want, and in every state to be content (Philippians 4:11-12).
In this duty all men are concerned at all times and in every state, not
only the people of God, but even the unregenerate also. I will
therefore address some considerations proper to both. And first to
the unregenerate, to stop their mouths from complaining and
charging God foolishly when providence crosses them. Let them
seriously consider these four things:
First, that hell and eternal damnation are the portion of their cup,
according to the tenor of law and Gospel threatenings. Whatsoever
therefore is short of this is to be admired as the fruit of God's
stupendous patience and forbearance toward them. Ah, poor souls!
Do you not know that you are men and women condemned to wrath
by the plain sentence of the Law (Mark 16:16; John 3:36; 2
Thessalonians 1:6, 7)? And if so, surely there are other matters to
exercise your thoughts, desires, fears and cares about than these.
Alas! if you cannot bear a frown of Providence, a light cross in these
things, how will you bear the everlasting burnings? A man that is to
lose his head tomorrow is not very concerned about what bed he lies
on or how his table is furnished the night before.
Consider, though you are condemned persons and have no promise
to entitle you to any mercy, yet there are very many mercies in your
possession at this day. Be your condition as afflictive as it will, is life
nothing? especially considering where you must sink to when that
thread is cut. Are the necessary supports of life nothing? Does not
Providence minister to you these things, though you daily disoblige it
and provoke God to send you to your own place? But above all, are
the Gospel and precious means of salvation nothing, by which you
yet are in a capacity of escaping the damnation of hell? O what would
the damned say if they were but put into your condition once more!
What! and yet fret against God because everything else does not suit
your desires!
Consider, that if ever you are rescued out of that miserable condition
you are in, such cross providences as these you complain of are the
most probable means to do it. Alas! prosperity and success is not the
way to save but to destroy you (Proverbs 1:32). You must be bound in
fetters and held in cords of affliction if ever your ear is to be opened
to instruction (Job 36:8-10). Woe to you if you go on smoothly in the
way in which you are and meet with no crosses.
Lastly, consider that all your troubles, under which you complain,
are pulled down upon your heads by your own sins. You turn God's
mercies into sin and then fret against God because He turns your
sins into sorrow. Your ways and doings procure these things to you.
Lay your hand therefore upon your mouth and say, 'Wherefore doth
a living man complain, a man for the punishment of his sins?'
(Lamentations 3:39).
But now I must turn to the Lord's people, who have least pretenses of
all men to be dissatisfied with any of God's providences and yet are
but too frequently found in that attitude. And to them I shall offer
the following considerations:
Consider your spiritual mercies and privileges with which the Lord
Jesus has invested you, and complain at your providential lot if you
can. One of these mercies alone has enough in it to sweeten all your
troubles in this world. When the apostle considered them, his heart
was overwhelmed with astonishment, so that he could not forbear in
the midst of all his outward troubles to cry out, 'Blessed be the God
and Father of our Lord Jesus Christ, who hath blessed us with all
spiritual blessings' (Ephesians 1:3). Oh, who that sees such an
inheritance settled upon him in Christ, can ever open his mouth
again to complain at his providential lot!
Consider your sins, and that will make you contented with your lot.
Yea, consider two things in sin: what it deserves from God, and what
it requires to mortify and purge it in you. It deserves from God
eternal ruin. The merit of hell is in the least vain thought. Every sin
forfeits all the mercies you have; and if so, rather wonder your
mercies are so many, than that you have no more. Besides, you
cannot doubt but your corruptions require all the crosses, wants and
troubles that are upon you, and it may be a great deal more, to
mortify and subdue them. Do you not find, after all the rods that
have been upon you, a proud heart still, a vain and earthly heart still?
O how many bitter potions are necessary to purge out this tough
malignant disease!
Consider how near you are to the change of your condition. Have but
a little patience, and all will be as well with you as your hearts can
desire. It is no small comfort to the saints that this world is the worst
place that they shall ever be in; things will get better every day with
them. If the traveler has spent all his money, yet it does not much
trouble him if he knows himself to be within a few miles of his own
home. If there are no candles in the house, we do not much trouble
over it if we are sure it is almost break of day; for then there will be
no use for them. This is the case with us; 'for now is our salvation
nearer than when we believed' (Romans 13:11).
I have done with the directive part of this discourse, but before I
proceed farther, I judge it necessary to leave a few cautions, to
prevent the abuse of Providence.
If Providence delays the performance of any mercy to you that you
have long waited and prayed for, yet see that you do not despond,
nor grow weary of waiting upon God for that reason.
It pleases the Lord often to try and exercise His people this way, and
make them cry: 'How long, LORD, how long?' (Psalm 13:1, 2). These
delays, both for spiritual and temporal reasons, are frequent, and
when they befall us we are too apt to interpret them as denials, and
fall into a sinful despondency of mind, though there is no cause at all
for it (Psalm 31:12; Lamentations 3:8, 44). It is not always that the
returns of prayer are dispatched to us in the same hour they are
asked of God; yet sometimes it falls out so (Isaiah 65:24; Daniel
9:23). But though the Lord means to perform for us the mercies we
desire, yet He will ordinarily exercise our patience to wait for them,
and that for these reasons:
One is that our time is not the proper season for us to receive our
mercies in. Now the season of mercy is a very great circumstance that
adds much to the value of it. God does not judge as we do; we are all
in haste and will have it now (Numbers 12:13). 'For the LORD is a
God of judgment: blessed are all they that wait for him' (Isaiah
30:18).
Another reason is that afflictive providences have not accomplished
that design upon our hearts they were sent for when we are so
earnest and impatient for a change of them; and then the rod must
not be taken off (Isaiah 10:12).
Again, the more prayers and searchings of heart come between our
needs and supplies, our afflictions and reliefs, the sweeter are our
reliefs and supplies thereby made to us, 'Lo, this is our God; we have
waited for him, and he will save us: this is the LORD, we have waited
for him, we will rejoice and be glad in his salvation' (Isaiah 25:9).
This recompenses the delay, and pays us for all the expenses of our
patience.
But though there are such weighty reasons for the stop and delay of
refreshing comfortable providences, yet we cannot bear it, our hands
hang down and we faint. 'I am weary of my crying: my throat is
dried: mine eyes fail while I wait for my God' (Psalm 69:3). For alas!
we judge by sense and appearance, and do not consider that God's
heart may be towards us while the hand of His providence seems to
be against us. If things continue as they are, we think our prayers are
lost and our hopes perished from the LORD. Much more when things
grow worse and worse and our darkness and trouble increase, as
usually they do just before the break of day and change of our
condition, then we conclude God is angry with our prayers. See
Gideon's reply (Judges 6:13). This even staggered a Moses' faith
(Exodus 5:22, 23). O what groundless jealousies and suspicions of
God are found at such times in the hearts of His own children (Job
9:16, 17; Psalm 77:7-9)!
But this is our great evil, and to prevent it in future trials, I offer a
few proper considerations in the case.
First, the delay of your mercies is really for your advantage. You
read, 'and therefore will the LORD wait that he may be gracious'
(Isaiah 30:18). What is that? Why, it is nothing else but the time of
His preparation of mercies for you, and your hearts for mercy, that
so you may have it with the greatest advantage of comfort. The
foolish child would pluck the apple while it is green; but when it is
ripe, it drops of its own accord and is more pleasant and wholesome.
Secondly, it is a greater mercy to have a heart willing to refer all to
God and be at His disposal than to enjoy immediately the mercy we
are most eager and impatient for. In that, God pleases you; in this,
you please God. A mercy may be given you as the fruit of common
Providence; but such an attitude of heart is the fruit of special grace.
So much as the glorifying of God is better than the satisfaction and
pleasure of the creature, so much is such a frame better than such a
fruition.
Thirdly, expected mercies are never nearer than when the hearts and
hopes of God's people are lowest. Thus in their deliverance out of
Egypt and Babylon (Ezekiel 37:11). So we have found it in our own
personal concerns: 'At evening time it shall be light' (Zechariah 14:7).
When we look for increasing darkness, light arises.
Fourthly, our unfitness for mercies is the reason why they are
delayed so long. We put the blocks into the way of mercies and then
repine that they make no more haste to us. 'Behold, the LORD's hand
is not shortened that it cannot save: neither his ear heavy that it
cannot hear: but your iniquities have separated between you and
your God, and your sins have hid his face from you, that he will not
hear' (Isaiah 59:1, 2).
Fifthly, consider that the mercies you wait for are the fruits of pure
grace. You do not deserve them, nor can claim them upon any title of
desert; and therefore have reason to wait for them in a patient and
thankful frame.
Lastly, consider how many millions of men as good as you by nature
are cut off from all hope and expectation of mercy for ever, and there
remains to them nothing but 'a fearful expectation of wrath.' This
might have been your case; and therefore do not be of an impatient
spirit under the expectations of mercy.
Do not pry too curiously into the secrets of Providence, nor allow
your shallow reason arrogantly to judge and censure its designs.
There are hard texts in the works as well as in the Word of God. It
becomes us modestly and humbly to reverence, but not to dogmatize
too boldly and positively upon them. A man may easily get a strain by
over-reaching. 'When I thought to know this,' said Asaph, 'it was too
painful for me' (Psalm 73:16). 'I thought to know this' - there was the
arrogant attempt of reason, there he pried into the arcana of
Providence - 'but it was too wonderful for me,' it was 'useless labour,'
as Calvin expounds it. He pried so far into that puzzling mystery of
the afflictions of the righteous and prosperity of the wicked, till it
begat envy towards them and despondency in himself (Psalm 73:3,
13), and this was all he got by summoning Providence to the bar of
reason. Holy Job was guilty of this evil, and frankly ashamed of it
(Job 42:3).
I know there is nothing in the Word or in the works of God that is
repugnant to sound reason, but there are some things in both which
are opposite to carnal reason, as well as above right reason; and
therefore our reason never shows itself more unreasonable than in
summoning those things to its bar which transcend its sphere and
capacity. Many are the mischiefs which ensue upon this practice.
By this we are drawn into an unworthy suspicion and distrust of the
faithfulness of God in the promises. Sarah laughed at the tidings of
the son of promise, because reason contradicted and told her it was
naturally impossible (Genesis 18:13, 14).
Hence comes despondency of mind and faintness of heart under
afflictive providences. Reason can discern no good fruits in them, nor
deliverance from them, and so our hands hang down in a sinful
discouragement, saying all these things are against us (1 Samuel 27:1).
Hence flow temptations to deliver ourselves by indirect and sinful
means (Isaiah 30:15, 16). When our own reason fills us with a
distrust of Providence, it naturally prompts us to sinful expedients,
and there leaves us entangled in the snares of our own making.
Beware therefore you do not lean too much to your own reasonings
and understandings. Nothing is more plausible, nothing more
dangerous.
Chapter 8: The Duty of Meditation of Providence
Having proved the affairs of the people of God to be conducted by the
care of special Providence, and given instances of what influence
Providence has upon those interests and concerns of theirs, we come
in the next place to prove it to be the duty of the people of God to
meditate upon these performances of Providence for them, at all
times, but especially in times of difficulty and trouble.
This is our duty because God has expressly commanded it, and
called His people to make the most serious reflections upon His
works, whether of mercy or judgment. So when that most dreadful of
all judgments was executed upon His professing people for their
apostasy from God, and God had removed the symbols of His
presence from among them, the rest are bidden to go, that is, by their
meditations, to send at least their thoughts to Shiloh, and see what
God did to it (Jer. 7. 12). So for mercies, God calls us to consider and
review them. ‘O my people, remember now what Balak king of Moab
consulted, and what Balaam the son of Beor answered him from
Shittim until Gilgal; that ye may know the righteousness of the Lord’
(Mic. 6. 5). As much as to say, if you do not reflect upon that signal
providence, my righteousness will be covered, and your
unrighteousness uncovered. So for God’s works of providence
concerning the creatures, we are called to consider them, that we
may prop up our faith by those considerations for our own supplies
(Matt. 6. 28).
It is plain that this is our duty because the neglect of it is everywhere
in Scripture condemned as a sin. To be careless and unobservant is
very displeasing to God, and so much appears by that Scripture:
‘Lord, when thy hand is lifted up they will not see’ (Isa. 26. 11). Nay,
it is a sin which God threatens and denounces woe against in His
Word (Ps. 28. 4, 5; Isa. 5. 12, 13). Yea, God not only threatens, but
smites men with visible judgments for this sin (Job. 34. 26, 27).
And for this end and purpose it is that the Holy Ghost has affixed
notes of attention such as ‘behold’ to the narratives of the works of
providence in Scripture. All these invite and call men to a due and
deep observation of them. For example, in that great and celebrated
work of Providence in delivering Israel out of Egyptian bondage, you
find a note of attention twice affixed to it (Exod. 3. 2, 9). Again, when
that daring enemy Rabshakeh that put Hezekiah and all the people
into such a consternation was defeated by Providence, there is a note
of attention prefixed to that providence, ‘Behold, I will send a blast
upon him’ (2 Kings 19. 7). When God glorifies His wisdom and power
in delivering His people from their enemies, and ensnaring the latter
in the works of their own hands, a double note of attention is affixed
to that double work of Providence: ‘Higgaion selah’ (Ps. 9. 16). Also
at the opening of every seal which contains a remarkable series or
branch of Providence, how particularly is attention commanded to
every one of them: ‘Come and see, come and see’ (Rev. 6. 1-7). All
these are very useless and superfluous additions in Scripture, if no
such duty lies upon us (see Ps. 66. 5).
Without due observation of the works of Providence no praise can
be rendered to God for any of them. Praise and thanksgiving for
mercies depend upon this act of observation of them, and cannot be
performed without it. Psalm 107 is spent in narrating God’s
providential care of men: to His people in difficulties (4-6); to
prisoners in their bonds (10-12); to men that lie languishing upon
beds of sickness (17-19); to seamen upon the stormy ocean (23); to
men in times of famine (33-40). Yea, His providence is displayed in
all those changes that occur in the world, debasing the high, and
exalting the low (40-41), and at every paragraph men are called upon
to praise God for each of these providences. Verse 43 shows you what
a necessary ingredient to that duty observation is: ‘Whoso is wise,
and will observe these things, even they shall understand the
lovingkindness of the Lord.’ So that of necessity, God must be
defrauded of His praise if this duty is neglected.
Without this we lose the usefulness and benefit of all the works of
God for us or others, which would be an unspeakable loss indeed to
us. This is the food our faith lives upon in days of distress: ‘Thou
brakest the heads of leviathan in pieces, and gavest him to be meat to
the people inhabiting the wilderness’ (Ps. 74. 14), i.e., food to their
faith. From providences past saints argue to fresh and new ones to
come. So David: ‘The Lord that delivered me out of the paw of the
lion, and out of the paw of the bear, he will deliver me out of the
hand of this Philistine’ (1 Sam. 17. 37). So Paul: ‘Who hath delivered,
and in whom also we trust that he will yet deliver’ (2 Cor. 1. 10). If
these are forgotten or not considered, the hands of faith hang down.
‘How is it that ye do not remember, neither consider?’ (Matt. 16. 9).
This is a topic from which the saints have often drawn their
arguments in prayer for new mercies. As when Moses prays for
continued or new pardons for the people, he argues from what was
past: ‘As thou hast forgiven them from Egypt until now’ (Num. 14.
19); so the Church argues for new providences upon the same ground
Moses pleaded for new pardons (Isa. 51. 9, 10).
It is a vile slighting of God not to observe what He manifests of
Himself in His providences. For in all providences, especially in
some, He comes near to us. He does so in His judgments: ‘I will come
near to you in judgment’ (Mal. 3. 5). He comes near in mercies also:
‘The Lord is nigh unto all them that cull upon him’ (Ps. 145. 18). Yea,
He is said to visit us by His providence when He corrects (Hos. 9. 7),
and when He saves and delivers (Ps. 106. 4). These visitations of God
preserve our spirits (Job 10. 12), and it is a wonderful condescension
in the great God to visit us so often, ‘every morning and . . . every
moment’ (Job 7. 18). But not to take notice of it is a vile and brutish
contempt of God (Isa. 1. 3; Zeph. 3. 2). You would not do so to a man
for whom you have any respect. It is the character of the wicked not
to regard God’s favours (Isa. 26. 10) or frowns (Jer. 5. 3).
In a word, men can never order their addresses to God in prayer,
suitable to their conditions, without due observation of His
providences. Your prayers are to be suitable to your conditions:
sometimes we are called to praise, sometimes to humiliation. In the
way of His judgments you are to wait for Him (Isa. 26. 8), to prepare
to meet him (Zeph. 2. 1, 2; Amos 4. 12). Sometimes your business is
to turn away His anger which you see approaching, and sometimes
you are called to praise Him for mercies received (Isa. 12. 1, 2), but
then you must first observe them.
Thus you find the matter of David’s psalms still varied, according to
the providences that befell him: but one who is unobservant and
careless can never do it. And thus you have the grounds of the duty
briefly presented.
Chapter 9: How to Meditate on the Providence of God
Next we proceed to show in what manner we are to reflect upon the
performances of Providence for us. And certainly, it is not every
slight and transient glance, nor every cold, historical, unaffecting
rehearsal or recognition of His providences towards you that will
pass with God for a discharge of this great duty. No, no, it is another
kind of work than what most men understand it to be. O that we
were but acquainted with this heavenly spiritual exercise, how sweet
it would make our lives, how light it would make our burdens! Ah,
sirs, you live estranged from the pleasure of the Christian life, while
you live in the ignorance or neglect of this duty. Now to lead you up
to this heavenly, sweet and profitable exercise, I will beg your
attention to the following directions:
Labour to get as full and thorough a recognition as you are able of
the providences of God concerning you from first to last.
O fill your hearts with the thoughts of Him and His ways. If a single
act of Providence is so ravishing and transporting, what would many
such be, if they were presented together to the view of the soul! If one
star is so beautiful to behold, what is a constellation! Let your
reflections therefore upon the acts and workings of Providence for
you be full, extensively and intensively.
Let them be as extensively full as may be. Search backward into all
the performances of Providence throughout your lives. So did Asaph:
'I will remember the works of the LORD: surely I will remember thy
wonders of old. I will meditate also of all thy work, and talk of thy
doings' (Psalm 77:11, 12). He laboured to recover and revive the
ancient providences of God's mercies many years past, and suck a
fresh sweetness out of them by new reviews of them. Ah, sirs, let me
tell you, there is not such a pleasant history for you to read in all the
world as the history of your own lives, if you would but sit down and
record from the beginning hitherto what God has been to you, and
done for you; what signal manifestations and outbreakings of His
mercy, faithfulness and love there have been in all the conditions you
have passed through. If your hearts do not melt before you have gone
half through that history, they are hard hearts indeed. 'My Father,
thou art the guide of my youth' (Jeremiah 3:4).
Let your meditation be as intensively full as may be. Do not let your
thoughts swim like feathers upon the surface of the waters, but sink
like lead to the bottom. 'The works of the LORD are great, sought out
of them that have pleasure therein' (Psalm 111:2). Not that I think it
feasible to sound the depth of Providence by our short line: 'Thy way
is in the sea, and thy path in the great waters, and thy footsteps are
not known' (Psalm 77:19), but it is our duty to dive as far as we can;
and to admire the depth, when we cannot touch the bottom. It is in
our viewing providences as it was with Elijah's servant, when he
looked out for rain (1 Kings 18:44); he went out once and viewed the
heavens, and saw nothing, but the prophet bids him go again and
again, and look upon the face of heaven seven times; and when he
had done so, what now, says the prophet? 'O now', says he: 'I see a
cloud rising like a man's hand'; and then, keeping his eye intently
upon it, he sees the whole face of heaven covered with clouds. So you
may look upon some providences once and again, and see little or
nothing in them; but look 'seven times', that is, meditate often upon
them, and you will see their increasing glory, like that increasing cloud.
There are several things to be distinctly pondered, and valued in one
single providence, before you can judge the amount and worth of it.
First, the seasonableness of mercy may give it a very great value.
That it is timed so opportunely, and occurs just when needed, makes
it a thousandfold more considerable to you than the same mercy
would have been at another time. Thus when our needs are
permitted to grow to an extremity, and all visible hopes fail, then to
have relief given wonderfully enhances the price of such a mercy
(Isaiah 41:17, 18).
The peculiar care and kindness of Providence to us is a consideration
which exceedingly heightens the mercy in itself, and endears it to us.
So when, in general calamities upon the world, we are exempted by
the favour of Providence, covered under its wings; when God shall
call to us in evil days: 'Come, my people, enter thou into thy
chambers' (Isaiah 26:20); when such promises shall be fulfilled to us
in times of want or famine (Psalm 33:18, 19); when others are
abandoned and exposed to misery who have every way as much, it
may be much more, visible security against it, and yet they are
delivered up and we saved - O how endearing are such providences!
(Psalm 91:7, 8).
What a providence introduces is of special regard and consideration,
and by no means to be neglected by us. There are leading
providences which, however slight and trivial they may seem in
themselves, yet in this respect justly challenge the first rank among
providential favours to us because they usher in a multitude of other
mercies, and draw a blessed train of happy consequences after them.
Such a providence was that of Jesse's sending David with provisions
to his brethren that lay encamped in the army (1 Samuel 17:17). And
thus every Christian may furnish himself out of his own stock of
experience, if he will but reflect and consider the place where he is,
the relations that he has, and the way by which he was led into them.
The instruments employed by Providence for you are of special
consideration, and the finger of God is clearly seen by us when we
pursue that meditation. For sometimes great mercies are conveyed to
us by very improbable means, and more probable ones laid aside. A
stranger is stirred up to do that for you which your near relations in
nature had no power or will to do for you. Jonathan, a mere stranger
to David, clave closer to him, and was more friendly and useful to
him than his own brethren, who despised and slighted him.
Ministers have found more kindness and respect from strangers than
from their own people that are more obliged to them. 'A prophet,'
said Christ, 'is not without honour, but in his own country, and
among his own kin, and in his own house' (Mark 6:4).
Sometimes help has come from the hands of enemies, as well as
strangers: 'The earth helped the woman' (Revelation 12:16). God has
bowed the hearts of many wicked men to show great kindness to His
people (Acts 28:2).
Sometimes God makes use of instruments for good to His people,
who designed nothing but evil and mischief to them. Thus Joseph's
brethren were instrumental to his advancement in that very thing in
which they designed his ruin (Genesis 50:20).
The design and scope of Providence must not escape our thorough
consideration, what the aim and goal of Providence is. And truly this,
of all others, is the most warming and melting consideration. You
have the general account of the aim of all providences: 'And we know
that all things work together for good to them that love God, to them
who are the called according to his purpose' (Romans 8:28). A
thousand friendly hands are at work for them, to promote and bring
about their happiness. O this is enough to sweeten the bitterest
providence to us, that we know it shall turn to our salvation
(Philippians 1:19).
The respect and relation Providence bears to our prayers is of
singular consideration, and a most taking and sweet meditation.
Prayer honours Providence, and Providence honours prayer. Great
notice is taken of this in Scripture (Genesis 24:45; Daniel 9:20; Acts
12:12). You have had the very petitions you asked of Him.
Providences have borne the very signatures of your prayers upon
them. O how affectingly sweet are such mercies!
In all your observations of Providence have special respect to that
Word of God which is fulfilled and made good to you by them.
This is a clear truth that all providences have relation to the written
Word. Thus Solomon in his prayer acknowledges that the promises
and providences of God went along step by step with his father David
all his days; and that His hand (put there for his Providence) had
fulfilled whatever His mouth had spoken (1 Kings 8:24). So Joshua
in like manner acknowledges that 'not one good thing had failed of
all the good things of which the LORD had spoken' (Joshua 23:14).
He had carefully observed what relation the works of God had to His
Word. He compared them together, and found an exact harmony.
And so may you too, if you will compare them as he did.
This I shall the more insist upon because it is by some interpreters
supposed to be the very scope of the text. For (as was noted in the
explanation) they supply and fill the sense with 'the things which He
has promised,' and so read the text thus: 'I will cry unto God most
high; unto God that performeth the things He has promised for me' (Psalm 57:2).
Now, though I see no reason to limit the sense so narrowly, yet it
cannot be denied that this is an especial part of its meaning. Let us
therefore in all our reviews of Providence consider what Word of
God, whether it be of threatening, caution, counsel or promise, is at
any time made good to us by His providences.
Doing this will greatly confirm to us the truth of the Scripture, when
we see its truth so manifest in the events. Had Scripture no other seal
or attestation, this alone would be an unanswerable argument of its
divinity when men shall find in all ages the works of God wrought so
exactly according to this model that we may say: 'As we have read or
heard, so have we seen.' O how great a confirmation is here before our eyes!
Again, doing this will abundantly direct and instruct us in our
present duties under all providences. We shall know what we have to
do, and how to behave under all changes of conditions. You can learn
the voice and errand of the rod only from the Word (Psalm 94:12)
which interprets the works of God. Providences in themselves are not
a perfect guide. They often puzzle and entangle our thoughts; but
bring them to the Word, and your duty will be quickly manifested.
'Until I went into the sanctuary of God, then understood I their end'
(Psalm 73:17). And not only their end, but his own duty, to be quiet
in an afflicted condition and not envy their prosperity.
Well then, bring those providences you have passed through, or are
now under, to the Word, and you will find yourselves surrounded
with a marvelous light, and see the verification of the Scriptures in
them. I shall therefore here appeal to your consciences whether you
have not found these events of Providence occurring agreeably in all
respects with the Word.
The Word tells you that it is your wisdom and interest to keep close
to its rules and the duties it prescribes. It tells that the way of
holiness and obedience is the wisest way. 'This is your wisdom'
(Deuteronomy 4:5, 6).
Now, let the events of Providence speak, whether this is true or not.
Certainly it will appear to be so, whether we respect our present
comfort or future happiness, both which we may see daily exposed by
departure from duty, and secured by keeping close to it. Let the
question be asked of the drunkard, adulterer or profane swearer,
when by sin they have ruined body, soul, estate and name, whether it
be their wisdom to walk in those forbidden paths after their own
lusts; whether they had not better consulted their own interest and
comfort in keeping within the bounds and limits of God's
commands? and they cannot but confess that 'this their way is their
folly.' 'What fruit,' says the Apostle, 'had ye in those things whereof
ye are now ashamed? for the end of those things is death' (Romans
6:21). Does not the Providence of God verify upon them those
threatenings that are written in the experience of all ages? (Job
31:12; Proverbs 5:9, 10; Proverbs 23:21, 29) all which woes and
miseries they escape that walk in God's statutes. Look upon the
ruined estates and bodies you may everywhere see, and behold the
truth of the Scriptures evidently made good in those sad providences.
The Word tells you that your departure from the way of integrity and
simplicity, to make use of sinful policies, shall never profit you (1
Samuel 12:21; Proverbs 3:5).
Let the events of Providence speak regarding this also. Ask your own
experience, and you shall have a full confirmation of this truth. Did
you ever leave the way of simplicity and integrity, and use sinful
shifts to bring about your own designs, and prosper in that way?
Certainly God has cursed all the ways of sin; and whoever find they
thrive with them, His people shall not. Israel would not rely upon the
Lord, but trust in the shadow of Egypt, and what advantage had they
by this sinful policy (Isaiah 30:1-5)? David used a great deal of sinful
policy to cover his wicked deed, but did it prosper (2 Samuel 12:12)?
It is an excellent observation of Livy, 'Sinful policies in their first
appearances are pleasant and promising, in their management
difficult, in their event sad.' Some by sinful ways have obtained
wealth, but that Scripture has been verified in their experience,
'Treasures of wickedness profit nothing' (Proverbs 10:2). Either God
has blown upon it by a secret curse that it has done them no good, or
given them such disquietness in their consciences that they have
been forced to vomit it up ere they could find peace (Job 11:13-15).
That which David gave as a charge to Solomon has been found
experimentally true by thousands (1 Chronicles 22:12, 13), that the
true way to prosperity is to keep close to the rule of the Word, and
that the true reason why men cannot prosper is their forsaking that
rule (2 Chronicles 24:20).
It is true, if God has a purpose to destroy a man, he may for a time
permit him to succeed and prosper in his sin, for his greater
hardening (Job 12:6). But it is not so with those whom the Lord
loves. Their sinful shifts shall never thrive with them.
The Word prohibits your trust and confidence in the creature, even
the greatest and most powerful among creatures (Psalm 146:3). It
tells us that it is better to trust in the LORD than in them (Psalm
118:8). It forbids our confidence in those creatures that are most
nearly allied and related in the bonds of nature to us (Micah 7:5). It
curses the man that gives to the creature that reliance which is due to
God (Jeremiah 17:5).
Consult the events of Providence in this case, and see whether the
Word is not verified in it. Did you ever lean upon an Egyptian reed,
and it did not break under you and pierce as well as deceive you? O,
how often has this been evident in our experience! Whatsoever we
have over-loved, idolized, and leaned upon, God has from time to
time broken it, and made us to see the vanity of it; so that we find the
readiest course to be rid of our comforts is to set our hearts
inordinately or immoderately upon them. For our God is a jealous
God, and will not part with His glory to another. The world is full of
examples of persons deprived of their comforts, husbands, wives,
children and estates for this reason, and by this means. If Jonah is
overjoyed in his gourd, a worm is at once prepared to smite it. Hence
it is that so many graves are opened for the burying of our idols out
of our sight. If David says: 'My mountain shall stand strong, I shall
not be moved,' the next news he shall hear is of darkness and trouble
(Psalm 30:6, 7). O how true and faithful do we find these sayings of
God to be! Who cannot put to his seal and say: 'Thy Word is truth' (John 17:17)?
The Word assures us that sin is the cause and inlet of affliction and
sorrow, and that there is an inseparable conection between them. 'Be
sure your sin will find you out' (Numbers 32:23); that is, the sad
effects and afflictions that follow it shall find you out. 'If his children
forsake my law and walk not in my judgments: if they break my
statutes and keep not my commandments: then will I visit their
transgression with the rod and their iniquities with stripes' (Psalm89:30-32).
Enquire now at the mouth of Providence whether this is indeed so,
according to the reports of the Word. Ask but your own experiences,
and you will find that just so Providence has ordered it all along your
way. When did you grow into a secure, vain, carnal frame, but you
found some rousing, startling providence sent to awaken you? When
did you wound your consciences with guilt, and God did not wound
you for it in some or other of your beloved enjoyments? Nay, so
ordinary is this with God that from the observations of their own
frames and ways many Christians have foreboded and presaged
troubles at hand.
I do not say that God never afflicts His people but for their sin; for
He may do it for their trial (1 Peter 4:12). Nor do I say that God
follows every sin with a rod; for who then could stand before Him
(Psalm 130:3)? But this I say, that it is God's usual way to visit the
sins of His people with rods of affliction, and this in mercy to their
souls. For this reason it was that the rod of God was upon David in a
long succession of troubles upon his kingdom and family, after that
great prevarication of his (2 Samuel 12:10). And if we would carefully
search out the seeds and principles of those miseries under which we
or ours do groan, we should find them to be our own turnings aside
from the Lord (Jeremiah 2:19; 4:18). Have not all these cautions and
threatenings of the Word been exactly fulfilled by Providence in your
own experience? Who can but see the infallible truth of God in all
that he has threatened!
And no less evident is the truth of the promises to all that will
observe how Providence makes them good every day to us; for
consider how great security God has given to His people in the
promises, that no man shall lose anything by self-denial for His sake.
He has told us, 'Verily, I say unto you: There is no man that hath left
house, or brethren, or sisters, or father, or mother, or wife, or
children, or lands, for my sake and the gospel's; but he shall receive
an hundredfold now in this time, houses, and brethren, and sisters,
and mothers, and children, and lands, with persecutions, and in the
world to come, eternal life' (Mark 10:29, 30).
Though that vile apostate Julian derided this promise, yet thousands
and ten thousands have experienced it, and do at this day stand
ready to set their seal to it. God has made it good to His people, not
only in spiritual things, inward joy and peace, but even in temporal
things also. Instead of natural relations, who took care for them
before, hundreds of Christians shall stand ready to assist and help
them, so that though they have left all for Christ, yet they may say
with the apostle: 'As having nothing, and yet possessing all things' (2
Corinthians 6:10). O the admirable care and tenderness of
Providence over those that for conscience sake have left all and cast
themselves upon its immediate care! Are there not at this day to be
found many so provided for, even to the envy of their enemies and
their own admiration? Who does not see the faithfulness of God in
the promises that has but a heart to trust God in them!
The Word of promise assures us that whatever wants or straits the
saints fall into, their God will never leave them nor forsake them
(Hebrews 13:5), that He 'will be with them in trouble' (Psalm 91:15).
Consult the various providences of your life in this point, and I doubt
not but you will find the truth of these promises as often confirmed
as you have been in trouble. Ask your own hearts, where or when was
it that your God forsook you, and left you to sink and perish under
your burdens? I doubt not but most of you have been at one time or
other plunged in difficulties, difficulties out of which you could see
no way of escape by the eye of reason; yea, such as it may be
staggered your faith in the promise, as David's was when he said, 'I
shall now perish one day by the hand of Saul' (1 Samuel 27:1). 'All
men are liars' (Psalm 116:11), even Samuel himself! And yet
notwithstanding all we see him emerge out of that sea of trouble, and
the promises made good in every tittle to him. The like, doubtless,
you may observe in your own case. Ask your own souls the question,
and they will satisfy it. Did God abandon and cast you off in the day
of trouble? Certainly you must belie your own experience if you
should say so. It is true, there have been some plunges and
difficulties you have met with, in which you could see no way of
escape, but concluded you must perish in them. There have been
difficulties that have staggered your faith in the promises, and made
you doubt whether the fountain of all-sufficiency would let out itself
for your relief; yea, such difficulties as have provoked you to
murmuring and impatience, and thereby provoked the Lord to
forsake you in your trouble; but yet you see He did not. He has either
strengthened your back to bear, or lightened your burden, or else
opened an unexpected door of escape, according to promise (1
Corinthians 10:13), so that the evil which you feared did not come
upon you.
You read that the Word of God is the only support and relief to a
gracious soul in the dark day of affliction (Psalm 119:50, 92; 2
Samuel 23:5), and that for this purpose it was written (Romans 15:4).
No rules of moral prudence, no natural remedies can perform for us
that which the Word can do.
And is not this a sealed truth attested by a thousand undeniable
experiences? From this source have the saints fetched their cordials
when fainting under the rod. One word of God can do more than ten
thousand words of men to relieve a distressed soul. If Providence has
at any time directed you to such promises as either assure you that
the Lord will be with you in trouble (Psalm 91:15), or that encourage
you from inward peace to bear cheerfully outward burdens (John
16:33), or satisfy you of God's tenderness and moderation in His
dealings with you (Isaiah 27:8), or that you shall reap blessed fruits
from them (Romans 8:28), or that make clear your interest in God
and His love under your afflictions (2 Samuel 7:14), O what ease and
relief ensues and how light is your burden compared with what it was
before!
The Word tells us that there is no better way to improve our estates
than to lay them out with a cheerful liberality for God, and that our
withholding our hands when God and duty calls to distribute will not
be for our advantage (Proverbs 11:24, 25; Proverbs 19:17; Isaiah
32:8).
Consult Providence now, and you will find it in all respects according
to the report of the Word. O how true is the Scripture testimony in
this respect! There are many thousand witnesses now living that can
set their seals to both parts of this proposition. What men save (as
they count saving) with one hand, Providence scatters by another
hand; and what they scatter abroad with a liberal hand and single eye
for God is surely repaid to them or theirs. Never did any man lose by
distributing for God. He that lends to the poor lends to the LORD, or
as some expound that text, puts his money to interest to the LORD.
Some have observed how Providence has doubled all they have laid
out for God, in ways unexpected to them.
The Word assures us that the best expedient for a man to settle his
own interest in the consciences and affections of men is to direct his
ways so as to please the Lord (Proverbs 16:7), and does not
Providence confirm it? This the three Jews found by experience
(Daniel 3:28, 29) and so did Daniel (6:20-22). This kept up John's
reputation in the conscience of Herod (Mark 6:20). So it proved
when Constantius made that exploratory decree; those that were
conscientious were preferred, and those that changed their religion
expelled. Never did any man lose at last by his fidelity.
The written Word tells us that the best way to gain inward peace and
tranquillity of mind under puzzling and disturbing troubles is to
commit ourselves and our case to the Lord (Psalm 37:5-7; Proverbs
16:3).
As you have read in the Word, so you have found it in your own
experience. O what a burden is off your shoulders when you have
resigned the case to God! Then Providence concludes your affairs
comfortably for you. The difficulty is soon over when the heart is
brought to this.
Thus you see how Scriptures are fulfilled by Providence in these few
instances I have given. Compare them in all other cases and you will
find the same, for all the lines of Providence lead from the Scripture,
and return there again, and do most visibly begin and end there.
In all your reviews and observations of Providence, be sure that you
eye God as the author or orderer of them all (Proverbs 3:6).
In all the comfortable providences of your lives, eye God as the
author or donor of them. Remember He is 'the Father of mercies'
that begets every mercy for you, 'The God of all comfort' (2
Corinthians 1:3) without whose order no mercy or comfort can come
to your hands. And do not think it enough thus to acknowledge Him
in a general way, but when you receive mercies, take special notice of
the following particulars:
Eye the care of God for you. 'He careth for you' (1 Peter 5:7). Your
heavenly Father knoweth that ye have need of these things (Matthew
6:32). You have but to acquaint Him what you need, and your needs
are supplied. Be careful about nothing. (Philippians 4:6); do not
torture yourselves about it, you have a Father that cares for you.
Eye the wisdom of God in the way of dispensing His mercies to you,
how suitably they are ordered to your condition, and how
seasonably. When one comfort is cut off and removed, another is
raised up in its room. Thus Isaac was comforted in Rebecca after his
mother's death (Genesis 24:67).
Eye the free grace of God in them, yea, see riches of grace in every
bequest of comfort to so vile and unworthy creatures as you are. See
yourselves surpassed by the least of all your mercies: 'I am not
worthy of the least,' said Jacob (Genesis 32:10).
Eye the condescension of God to your requests for those mercies
(Psalm 34:6). This is the sweetest bit in any enjoyment, in which a
man can consciously relish the return and answer of his prayers, and
it greatly inflames the soul's love to God (Psalm 116:1).
Eye the design and end of God in all your comforts. Know that it is
not sent to satisfy the cravings of your sensual appetite, but to
quicken and enable you for a more cheerful discharge of your duty
(Deuteronomy 28:47).
Eye the way and method in which your mercies are conveyed to you.
They all flow to you through the blood of Christ and the covenant of
grace (1 Corinthians 3:22, 23). Mercies derive their sweetness from
the channel through which they run to us.
Eye the distinguishing goodness of God in all the comfortable
enjoyments of your lives. How many thousands better than you are
denied these comforts (Hebrews 11:37)!
Eye them all as comforts appointed to refresh you in your way to far
better and greater mercies than themselves. The best mercies are still
reserved till last, and all these are introductive to better.
In all the sad and afflictive providences that befall you, eye God as
the author and orderer of them also. So He represents Himself to us:
'Behold, I create evil, and devise a device against you' (Jeremiah
18:11). 'Is there evil in the city, and the LORD hath not done it?' (Amos 3:6).
Set before you the sovereignty of God. Eye Him as a Being infinitely
superior to you, at whose pleasure you and all you have subsist
(Psalm 115:3), which is the most conclusive reason and argument for
submission (Psalm 46:10). For if we, and all we have proceeded from
His will, how right it is that we be resigned up to it! It is not many
years ago since we were not, and when it pleased Him to bring us
upon the stage of action, we had no liberty of contracting with Him
on what terms we would come into the world, or refuse to be, except
we might have our being on such terms as we desired. His
sovereignty is gloriously displayed in His eternal decrees and
temporal providences. He might have put you into what rank of
creatures He pleased. He might have made you the most despicable
creatures, worms or toads: or, if men, the most vile, abject and
miserable among men; and when you had run through all the
miseries of this life, have damned you to eternity, made you
miserable for ever, and all this without any wrong to you. And shall
not this quieten us under the common afflictions of this life?
Set the grace and goodness of God before you in all afflictive
providences. O see Him passing by you in the cloudy and dark day,
proclaiming His name, 'The LORD, The LORD God, merciful and
gracious' (Exodus 34:6). There are two sorts of mercies that are
seldom eclipsed by the darkest affliction that befalls the saints in
their temporal concerns, that is, sparing mercy in this world, and
saving mercy in that to come. It is not so bad now as it might be, and
we deserved it should be, and it will be better hereafter. This the
Church observed, and reasoned herself quiet from it (Lamentations
3:22). Has He taken some? He might have taken all. Are we afflicted?
It is a mercy we are not destroyed. O if we consider what temporal
mercies are yet spared, and what spiritual mercies are bestowed and
still continued to us, we shall find cause to admire mercy rather than
complain of severity.
Eye the wisdom of God in all your afflictions. Behold it in the choice
of the kind of your affliction, this, and not another; the time, now
and not at another season; the degree, in this measure only, and not
in a greater; the supports offered you under it, not left altogether
helpless; the issue to which it is overruled, it is to your good, not
ruin. Look upon these and then ask your heart that question God
asked Jonah, 'Doest thou well to be angry?' (4:9). Surely, when you
consider all - what need you had of these rods, that your corruptions
will require all this, it may be much more, to mortify them; that
without the perishing of these things you might have perished for
ever - you will see great reason to be quiet and well satisfied under
the hand of God.
Set the faithfulness of the Lord before you under the saddest
providences. So did David (Psalm 119:75). This is according to His
covenant faithfulness (Psalm 89:32). Hence it is that the Lord will
not withhold a rod when need requires it (1 Peter 1:6). Nor will He
forsake His people under the rod when He inflicts it (2 Corinthians
4:9).
O what quietness will this breed! I see my God will not lose my heart,
if a rod can prevent it. He would rather hear me groan here than
howl hereafter. His love is judicious, not fond. He consults my good
rather than my ease.
Eye the all-sufficiency of God in the day of affliction. See enough in
Him still, whatever is gone. Here is the fountain still as full as ever,
though this or that pipe is cut off, which was wont to convey
somewhat of it to me. O Christians, cannot you make up any loss this
way? Cannot you see more in God than in any or all the creature comforts you have lost?
With what eyes then do you look upon God?
Lastly, eye the immutability of God. Look on Him as the Rock of
ages, 'The Father of lights, with whom is no variableness, neither
shadow of turning' (James 1:17).
Eye Jesus Christ as 'the same
yesterday, today and for ever' (Hebrews 13:8). O how quietly will you
then behave yourselves under the changes of providence! It may be,
two or three days have made a sad change in your condition. The
death of a dear relation has turned all things upside down; that place
is empty where lately he was, as it is: 'neither shall his place know
him any more' (Job 7:10). Well, God is what He was, and where He
was; time shall make no change upon Him. 'The grass withereth, the
flower fadeth; but the word of our God shall stand for ever' (Isaiah
40:6-8). O how composing are those views of God to our spirits
under dark providences!
Lastly, work up your hearts to those frames, and exercise those
affections which the particular providences of God that concern you
call for (Ecclesiastes 7:14).
As there are various affections planted in your souls, so there are
various graces planted in those affections, and various providences
appointed to draw forth and exercise these graces.
When the providences of God are sad and afflictive, either upon the
Church in general, or your families and persons in particular, then it
is seasonable for you to exercise godly sorrow and humility of spirit.
For in that day and by those providences, God calls to it (Isaiah
22:12; Micah 6:9). Now, sensual pleasure and natural joy is out of
season: 'Should we then make mirth?' (Ezekiel 21:10). If there is a
filial spirit in us, we cannot be light and vain when our Father is
angry. If there is any real sense of the evil of sin which provokes
God's anger, we must be heavy-hearted when God is smiting for it. If
there is any sense and compassion for the miseries that sin brings
upon the world, it will make us say with David: 'I beheld the
transgressors, and was grieved' (Psalm 119:158). It is sad to consider
the miseries that they pull down upon themselves in this world and
that to come. If there is any care in us to prevent utter ruin, and stop
God in the way of His anger, we know this is the means to do it (Amos 4:12).
However sad and dismal the face of Providence is, yet still maintain
spiritual joy and comfort in God under all. 'Although the fig tree shall
not blossom, neither shall fruit be in the vines; the labour of the olive
shall fail, and the fields shall yield no meat; the flock shall be cut off
from the fold, and there shall be no herd in the stalls: yet I will
rejoice in the LORD, I will joy in the God of my salvation' (Habakkuk 3:17-18).
There are two sorts of comforts, natural and sensual, divine and
spiritual. There is a time when it becomes Christians to exercise both
(Esther 9:22). And there is a time when the former is to be
suspended and laid by (Psalm 137:2), but there is no season wherein
spiritual joy and comfort in God is unseasonable (1 Thessalonians
5:16; Philippians 4:4). This spiritual joy or comfort is nothing else
but the cheerfulness of our heart in God, and the sense of our
interest in Him and in His promises. And it is sure that no
providence can render this unseasonable to a Christian.
Let us suppose the most afflicted and calamitous state a Christian
can be in, yet why should sad providences make him lay aside his
comforts in God, when those are but for a moment, and these eternal(2 Corinthians 4:17)?
Why should we give up our joy in God on account of sad providences
without, when at the very worst and lowest ebb the saints have
infinitely more cause to rejoice than to be cast down? There is more
in one of their mercies to comfort them than in all their troubles to
deject them. All your losses are but as the loss of a farthing to a
prince (Romans 8:18).
Why should they be sad, as long as their God is with them in all their
troubles? As Christ said: 'Can the children of the bridechamber
mourn, as long as the bridegroom is with them?' (Matthew 9:15). So
say I: Can the soul be sad while God is with it? O I think that one
promise, 'I will be with him in trouble' (Psalm 91:15) should bear you
up under all burdens. Let them be cast down that have no God to
turn to in trouble.
Why should we be sad as long as no outward dispensation of
Providence, however sad, can be interpreted as a mark or sign of
God's hatred or enmity. 'There is one event to the righteous and
wicked' (Ecclesiastes 9:2, 3). Indeed, if it were a sign of the Lord's
wrath against a man, it would justify our dejection; but this cannot
be so, His heart is full of love while the face of Providence is full of frowns.
Why should we be cast down under sad providences while we have so
great security that even by the hands of these providences God will
do us good, and all these things shall turn to our salvation (Romans
8:28)? By these God is but killing your lusts, weaning your hearts
from a vain world, preventing temptations and exciting your desires
after heaven. This is all the hurt they shall do you, and shall that
sadden us?
Why should we give up our joy in God, when the change of our
condition is so near? It is but a little while, and sorrows shall flee
away. You shall never suffer again: 'God will wipe away all tears'
(Revelation 7:17). Well then, you see there is no reason on account of
Providence to give up your joy and comfort in God. But if you will
maintain it under all providences, then be careful to make sure of
your interest in, and title to God. Faith may be separated from
comfort, but assurance cannot. Mortify your inordinate affections to earthly things.
This makes providences that deprive and cross us so heavy. Mortify your opinion
and affection, and you will lighten your affliction. It is strong
affection that makes strong affliction (2 Samuel 18:33).
Dwell much upon the meditation of the Lord's near approach; and
then all these things will seem but trifles to you. 'Let your
moderation be known unto all men. The Lord is at hand' (Philippians 4:5).
Exercise heavenly-mindedness, and keep your hearts upon things
eternal under all the providences with which the Lord exercises you
in this world. 'Noah walked with God' (Genesis 6:9), yet met with as
sad providences in his day as any man that ever lived since his time.
But alas! we find most providences rather stops than steps in our
walk with God. If we are under comfortable providences, how
sensual, wanton and worldly do our hearts grow! And if sad
providences befall us, how cast down or disturbed we are! And this
comes to pass partly through the narrowness, but mostly through the
deceitfulness of our spirits. Our hearts are narrow and know not how
to manage two businesses of such different natures, as earthly and
heavenly matters are, without detriment to one of them. But
certainly such a frame of spirit is attainable that will enable us to
keep on in an even and steady course with God, whatever befall us.
Others have attained it, and why not we? Prosperous providences are
for the most part a dangerous state to the soul. The moon never
suffers an eclipse but at full; yet Jehoshaphat's grace suffered no
eclipse from the fullness of his outward condition, who 'had riches
and honour in abundance. And his heart was lifted up in the ways of
the LORD' (2 Chronicles 17:5, 6). David's life was as full of cares,
turmoils, and encumbrances as most men we read of; yet how
spiritual the attitude of his heart was, that excellent Book of Psalms,
which was mostly composed amidst those turmoils, will acquaint us.
The apostles were cast into as great necessities and suffered as hard
things as ever men did; yet how raised and heavenly their spirits
were amidst all! And certainly, if it were not possible to maintain
heavenly-mindedness in such a state and posture of affairs, God
would never exercise any of His people with such providences. He
would never give you so much of the world to lose your hearts in the
love of it, or so little to distract you with the care of it. If therefore we
were more deeply sanctified, and the tendencies of our hearts
heavenward more ardent and vigorous, if we were more mortified to
earthly things and could but keep our due distance from them, our
outward conditions would not at this rate draw forth and exercise
our inward corruptions, nor would we hazard the loss of so sweet an
enjoyment as our fellowship with God for the sake of any concern our
bodies have on earth.
Under all providences maintain a contented heart with what the Lord
allots you, be it more or less of the things of this world. This grace
must run parallel with all providences. Learn how to be full, and how
to suffer want, and in every state to be content (Philippians 4:11-12).
In this duty all men are concerned at all times and in every state, not
only the people of God, but even the unregenerate also. I will
therefore address some considerations proper to both. And first to
the unregenerate, to stop their mouths from complaining and
charging God foolishly when providence crosses them. Let them
seriously consider these four things:
First, that hell and eternal damnation are the portion of their cup,
according to the tenor of law and Gospel threatenings. Whatsoever
therefore is short of this is to be admired as the fruit of God's
stupendous patience and forbearance toward them. Ah, poor souls!
Do you not know that you are men and women condemned to wrath
by the plain sentence of the Law (Mark 16:16; John 3:36; 2
Thessalonians 1:6, 7)? And if so, surely there are other matters to
exercise your thoughts, desires, fears and cares about than these.
Alas! if you cannot bear a frown of Providence, a light cross in these
things, how will you bear the everlasting burnings? A man that is to
lose his head tomorrow is not very concerned about what bed he lies
on or how his table is furnished the night before.
Consider, though you are condemned persons and have no promise
to entitle you to any mercy, yet there are very many mercies in your
possession at this day. Be your condition as afflictive as it will, is life
nothing? especially considering where you must sink to when that
thread is cut. Are the necessary supports of life nothing? Does not
Providence minister to you these things, though you daily disoblige it
and provoke God to send you to your own place? But above all, are
the Gospel and precious means of salvation nothing, by which you
yet are in a capacity of escaping the damnation of hell? O what would
the damned say if they were but put into your condition once more!
What! and yet fret against God because everything else does not suit
your desires!
Consider, that if ever you are rescued out of that miserable condition
you are in, such cross providences as these you complain of are the
most probable means to do it. Alas! prosperity and success is not the
way to save but to destroy you (Proverbs 1:32). You must be bound in
fetters and held in cords of affliction if ever your ear is to be opened
to instruction (Job 36:8-10). Woe to you if you go on smoothly in the
way in which you are and meet with no crosses.
Lastly, consider that all your troubles, under which you complain,
are pulled down upon your heads by your own sins. You turn God's
mercies into sin and then fret against God because He turns your
sins into sorrow. Your ways and doings procure these things to you.
Lay your hand therefore upon your mouth and say, 'Wherefore doth
a living man complain, a man for the punishment of his sins?'
(Lamentations 3:39).
But now I must turn to the Lord's people, who have least pretenses of
all men to be dissatisfied with any of God's providences and yet are
but too frequently found in that attitude. And to them I shall offer
the following considerations:
Consider your spiritual mercies and privileges with which the Lord
Jesus has invested you, and complain at your providential lot if you
can. One of these mercies alone has enough in it to sweeten all your
troubles in this world. When the apostle considered them, his heart
was overwhelmed with astonishment, so that he could not forbear in
the midst of all his outward troubles to cry out, 'Blessed be the God
and Father of our Lord Jesus Christ, who hath blessed us with all
spiritual blessings' (Ephesians 1:3). Oh, who that sees such an
inheritance settled upon him in Christ, can ever open his mouth
again to complain at his providential lot!
Consider your sins, and that will make you contented with your lot.
Yea, consider two things in sin: what it deserves from God, and what
it requires to mortify and purge it in you. It deserves from God
eternal ruin. The merit of hell is in the least vain thought. Every sin
forfeits all the mercies you have; and if so, rather wonder your
mercies are so many, than that you have no more. Besides, you
cannot doubt but your corruptions require all the crosses, wants and
troubles that are upon you, and it may be a great deal more, to
mortify and subdue them. Do you not find, after all the rods that
have been upon you, a proud heart still, a vain and earthly heart still?
O how many bitter potions are necessary to purge out this tough
malignant disease!
Consider how near you are to the change of your condition. Have but
a little patience, and all will be as well with you as your hearts can
desire. It is no small comfort to the saints that this world is the worst
place that they shall ever be in; things will get better every day with
them. If the traveler has spent all his money, yet it does not much
trouble him if he knows himself to be within a few miles of his own
home. If there are no candles in the house, we do not much trouble
over it if we are sure it is almost break of day; for then there will be
no use for them. This is the case with us; 'for now is our salvation
nearer than when we believed' (Romans 13:11).
I have done with the directive part of this discourse, but before I
proceed farther, I judge it necessary to leave a few cautions, to
prevent the abuse of Providence.
If Providence delays the performance of any mercy to you that you
have long waited and prayed for, yet see that you do not despond,
nor grow weary of waiting upon God for that reason.
It pleases the Lord often to try and exercise His people this way, and
make them cry: 'How long, LORD, how long?' (Psalm 13:1, 2). These
delays, both for spiritual and temporal reasons, are frequent, and
when they befall us we are too apt to interpret them as denials, and
fall into a sinful despondency of mind, though there is no cause at all
for it (Psalm 31:12; Lamentations 3:8, 44). It is not always that the
returns of prayer are dispatched to us in the same hour they are
asked of God; yet sometimes it falls out so (Isaiah 65:24; Daniel
9:23). But though the Lord means to perform for us the mercies we
desire, yet He will ordinarily exercise our patience to wait for them,
and that for these reasons:
One is that our time is not the proper season for us to receive our
mercies in. Now the season of mercy is a very great circumstance that
adds much to the value of it. God does not judge as we do; we are all
in haste and will have it now (Numbers 12:13). 'For the LORD is a
God of judgment: blessed are all they that wait for him' (Isaiah
30:18).
Another reason is that afflictive providences have not accomplished
that design upon our hearts they were sent for when we are so
earnest and impatient for a change of them; and then the rod must
not be taken off (Isaiah 10:12).
Again, the more prayers and searchings of heart come between our
needs and supplies, our afflictions and reliefs, the sweeter are our
reliefs and supplies thereby made to us, 'Lo, this is our God; we have
waited for him, and he will save us: this is the LORD, we have waited
for him, we will rejoice and be glad in his salvation' (Isaiah 25:9).
This recompenses the delay, and pays us for all the expenses of our
patience.
But though there are such weighty reasons for the stop and delay of
refreshing comfortable providences, yet we cannot bear it, our hands
hang down and we faint. 'I am weary of my crying: my throat is
dried: mine eyes fail while I wait for my God' (Psalm 69:3). For alas!
we judge by sense and appearance, and do not consider that God's
heart may be towards us while the hand of His providence seems to
be against us. If things continue as they are, we think our prayers are
lost and our hopes perished from the LORD. Much more when things
grow worse and worse and our darkness and trouble increase, as
usually they do just before the break of day and change of our
condition, then we conclude God is angry with our prayers. See
Gideon's reply (Judges 6:13). This even staggered a Moses' faith
(Exodus 5:22, 23). O what groundless jealousies and suspicions of
God are found at such times in the hearts of His own children (Job
9:16, 17; Psalm 77:7-9)!
But this is our great evil, and to prevent it in future trials, I offer a
few proper considerations in the case.
First, the delay of your mercies is really for your advantage. You
read, 'and therefore will the LORD wait that he may be gracious'
(Isaiah 30:18). What is that? Why, it is nothing else but the time of
His preparation of mercies for you, and your hearts for mercy, that
so you may have it with the greatest advantage of comfort. The
foolish child would pluck the apple while it is green; but when it is
ripe, it drops of its own accord and is more pleasant and wholesome.
Secondly, it is a greater mercy to have a heart willing to refer all to
God and be at His disposal than to enjoy immediately the mercy we
are most eager and impatient for. In that, God pleases you; in this,
you please God. A mercy may be given you as the fruit of common
Providence; but such an attitude of heart is the fruit of special grace.
So much as the glorifying of God is better than the satisfaction and
pleasure of the creature, so much is such a frame better than such a
fruition.
Thirdly, expected mercies are never nearer than when the hearts and
hopes of God's people are lowest. Thus in their deliverance out of
Egypt and Babylon (Ezekiel 37:11). So we have found it in our own
personal concerns: 'At evening time it shall be light' (Zechariah 14:7).
When we look for increasing darkness, light arises.
Fourthly, our unfitness for mercies is the reason why they are
delayed so long. We put the blocks into the way of mercies and then
repine that they make no more haste to us. 'Behold, the LORD's hand
is not shortened that it cannot save: neither his ear heavy that it
cannot hear: but your iniquities have separated between you and
your God, and your sins have hid his face from you, that he will not
hear' (Isaiah 59:1, 2).
Fifthly, consider that the mercies you wait for are the fruits of pure
grace. You do not deserve them, nor can claim them upon any title of
desert; and therefore have reason to wait for them in a patient and
thankful frame.
Lastly, consider how many millions of men as good as you by nature
are cut off from all hope and expectation of mercy for ever, and there
remains to them nothing but 'a fearful expectation of wrath.' This
might have been your case; and therefore do not be of an impatient
spirit under the expectations of mercy.
Do not pry too curiously into the secrets of Providence, nor allow
your shallow reason arrogantly to judge and censure its designs.
There are hard texts in the works as well as in the Word of God. It
becomes us modestly and humbly to reverence, but not to dogmatize
too boldly and positively upon them. A man may easily get a strain by
over-reaching. 'When I thought to know this,' said Asaph, 'it was too
painful for me' (Psalm 73:16). 'I thought to know this' - there was the
arrogant attempt of reason, there he pried into the arcana of
Providence - 'but it was too wonderful for me,' it was 'useless labour,'
as Calvin expounds it. He pried so far into that puzzling mystery of
the afflictions of the righteous and prosperity of the wicked, till it
begat envy towards them and despondency in himself (Psalm 73:3,
13), and this was all he got by summoning Providence to the bar of
reason. Holy Job was guilty of this evil, and frankly ashamed of it
(Job 42:3).
I know there is nothing in the Word or in the works of God that is
repugnant to sound reason, but there are some things in both which
are opposite to carnal reason, as well as above right reason; and
therefore our reason never shows itself more unreasonable than in
summoning those things to its bar which transcend its sphere and
capacity. Many are the mischiefs which ensue upon this practice.
By this we are drawn into an unworthy suspicion and distrust of the
faithfulness of God in the promises. Sarah laughed at the tidings of
the son of promise, because reason contradicted and told her it was
naturally impossible (Genesis 18:13, 14).
Hence comes despondency of mind and faintness of heart under
afflictive providences. Reason can discern no good fruits in them, nor
deliverance from them, and so our hands hang down in a sinful
discouragement, saying all these things are against us (1 Samuel 27:1).
Hence flow temptations to deliver ourselves by indirect and sinful
means (Isaiah 30:15, 16). When our own reason fills us with a
distrust of Providence, it naturally prompts us to sinful expedients,
and there leaves us entangled in the snares of our own making.
Beware therefore you do not lean too much to your own reasonings
and understandings. Nothing is more plausible, nothing more
dangerous.