Post by Admin on Feb 8, 2024 18:13:43 GMT -5
Chapter 10: The Advantages of Meditating
on Providence
Having given direction for the due management of this great and
important duty, what remains but that we now set our hearts to it,
and make it the constant work of every day throughout our lives. O
what peace, what pleasure, what stability, what holy courage and
confidence would result from such an observation of Providence as
has been recommended! But alas we may say with reference to the
voices of divine Providence, as it is written: 'For God speaketh once,
yea, twice, yet man perceiveth it not' (Job 33:14). Many a time
Providence has spoken instruction in duty, conviction for iniquity,
encouragement under despondency, but we do not regard it. How
greatly are we all wanting in our duty and comfort by this neglect! It
will be needful therefore to spread before you the loveliness and
excellence of walking with God in a due and daily observation of His
providences, that our souls may be fully engaged to it.
First let me offer this as a moving argument to all gracious souls that
by this means you may maintain sweet and conscious communion
with God from day to day. And what is there desirable in this world
in comparison with that! 'For thou, LORD, hast made me glad
through thy work: I will triumph in the works of thy hands' (Psalm
92:4). Your hearts may be as sweetly refreshed by the works of God's
hands as by the words of his mouth. Psalm 104 is all spent in the
consideration of the works of Providence which so filled the
Psalmist's heart that, by way of ejaculation, he expresses the effect of
it: 'My meditation of him shall be sweet' (verse 34).
Communion with God, properly and strictly taken, consists in two
things, viz., God's manifestation of Himself to the soul, and the soul's
answerable returns to God. This is that koinonia (fellowship) we have
here with God. Now God manifests Himself to His people by
providences as well as ordinances; neither is there any grace in a
sanctified soul hid from the gracious influences of His providential
manifestations. Sometimes the Lord manifests His displeasure and
anger against the sins of His people in correcting and rebuking
providences. His rods have a chiding voice: 'Hear ye the rod, and
who hath appointed it' (Micah 6:9). This manifestation of God's
anger kindly melts and thaws a gracious soul, and produces a double
sweet effect upon it, namely, repentance for sins past, and due
caution against future sins.
It thaws and melts the heart for sins committed. Thus David's heart
was melted for his sin when the hand of God was heavy upon him in
affliction (Psalm 32:4, 5). Thus the captive Church, upon whom fell
the saddest and most dismal providence that ever befell any of God's
people in any age of the world, see how their hearts are broken for
sin under this severe rebuke (Lamentations 2:17-19).
And then it produces caution against sin for the time to come. It is
plain that the rebukes of Providence leave this effect upon gracious
hearts (Ezra 9:13, 14; Psalm 85:8).
Sometimes God cheers and comforts the hearts of His people with
smiling and reviving providences. both public and personal. There
are times of lifting up as well as casting down by the hand of
Providence. The scene changes, the aspects of Providence are very
cheerful and encouraging, their winter seems to be over. They put off
their garments of mourning, and then, ah, what sweet returns are
made to heaven by gracious souls! Does God lift them up by
prosperity? they also will lift up their God by praises (Psalm 18, title,
and verses 1-3). So Moses and the people with him (Exodus 15) when
God had delivered them from Pharaoh, how they exalt Him in a song
of thanksgiving which, for the elegance and spirituality of it, is made
an emblem of the doxologies given to God in glory by the saints
(Revelation 15:3).
On the whole, whatever effects our communion with God in any of
His ordinances is wont to produce upon our hearts, the same we may
observe to follow our conversing with Him in His providences.
It is usually found in the experience of all the saints that in whatever
ordinance or duty they have any conscious communion with God, it
naturally produces in their spirits a deep abasement and humiliation
from the sense of divine condescension to such vile poor worms as
we are. Thus Abraham, 'which am but dust and ashes' (Genesis
18:27). The same effect follows our converse with God in His
providences. Thus when God had in the way of His providence
prospered Jacob, how does he lay himself at the feet of God, as a man
overwhelmed with the sense of mercy! 'I am not worthy of the least
of all the mercies, and of all the truth which thou hast shown thy
servant; for with my staff I passed over this Jordan, and now I am
become two bands' (Genesis 32:10). Thus also it was with David:
'Who am I, O Lord GOD, and what is my house, that thou hast
brought me hitherto?' (2 Samuel 7:18). And I doubt not but some of
you have found the same frame of heart upon you that these holy
men here expressed. Can you not remember when God lifted you up
by providence, how you cast down yourselves before Him and have
been viler in your own eyes than ever! Why, thus do all gracious
hearts. What am I, that the Lord should do thus and thus for me! O
that ever so great and holy a God should thus be concerned for so vile
and sinful a worm!
Does communion with God in ordinances melt the heart into love to
God (Song of Solomon 2:3-5)? Why, so does the observation of His
providences also. Never did any man converse with God's works of
providence aright, but found his heart at some times melted into love
to the God of his mercies. When God had delivered David from the
hand of Saul and all his enemies, he said, 'I will love thee, O LORD
my strength' (Psalm 18:1 compared with the title). Every man loves
the mercies of God, but a saint loves the God of his mercies. The
mercies of God, as they are the fuel of a wicked man's lusts, so they
are fuel to maintain a good man's love to God; not that their love to
God is grounded upon these external benefits. 'Not thine, but thee, O
Lord,' is the motto of a gracious soul, yet these things serve to blow
up the flame of love to God in their hearts, and they find it so.
Does communion with God set the keenest edge upon the soul
against sin? You see it does, and you have a great instance of it in
Moses, when he had been with God in the mount for forty days and
had there enjoyed communion with Him. When he came down and
saw the calf the people had made, see what a holy paroxysm of zeal
and anger it cast his soul into (Exodus 32:19, 20). Why, the same
effect you may discern to follow the saints' converse with God in His
providences. What was that which pierced the heart of David with
such a deep sense of the evil of his sin, which is so abundantly
manifested in Psalm 51 throughout? Why, if you look into the title,
you shall find it was the effect of what Nathan had laid before him,
and if you consult 2 Samuel 12:7-10 you will find it was the goodness
of God manifested to him in the several endearing providences of his
life, which in this he had so evilly requited the Lord for. It was the
realization of this that broke his heart to pieces. And I doubt not but
some of us have sometimes found the like effects by comparing God's
ways and our own together.
Does communion with the Lord enlarge the heart for obedience and
service? Surely it is as oil to the wheels, that makes them run on
freely and nimbly in their course. Thus when Isaiah had obtained a
special manifestation of God, and the Lord asked: 'Whom shall I
send?' he presents a ready soul for the employment) 'Here am I; send
me' (Isaiah 6:8). Why, the very same effect follows sanctified
providences, as you may see in Jehoshaphat (2 Chronicles 17:5, 6)
and in David (Psalm 116:12). O when a soul considers what God has
done for him, he cannot choose but say, What shall I return? How
shall I answer these engagements?
And thus you see what sweet communion a soul may have with God
in the way of His providences. O that you would thus walk with Him!
How much of heaven might be found on earth this way! And
certainly it will never repent the Lord He has done you good, when
His mercies produce such effects upon your hearts. He will say of
every favour thus improved, it was well bestowed, and will rejoice
over you to do you good for ever.
A great part of the pleasure and delight of the Christian life is made
out of the observations of Providence. 'The works of the LORD are
great, sought out of all them that have pleasure therein' (Psalm
111:2). That is, the study of Providence is so sweet and pleasant that
it invites and allures the soul to search and dive into it. How pleasant
is it to a well-tempered soul to behold and observe.
Observe the sweet harmony and consent of divine attributes in the
issues of Providence! They may seem sometimes to jar and clash, to
part with each other, and go contrary ways; but they only seem so to
do, for in the winding up, they always meet and embrace each other.
'Mercy and truth are met together: righteousness and peace have
kissed each other' (Psalm 85:10). This is spoken with an immediate
reference to that signal providence of Israel's deliverance out of the
Babylonish captivity, and the sweet effects thereof. The truth and
righteousness of God in the promises did, as it were, kiss and
embrace the mercy and peace that was contained in the performance
of them, after they had seemed for seventy years to be at a great
distance from each other. For it is an allusion to the usual
demonstration of joy and gladness that two dear friends are wont to
give and receive after a long absence and separation from each other;
they no sooner meet, but they smile, embrace and kiss each other.
Even thus it is here. The Hebrew word may be rendered 'have met
us,' and that also is true; for whenever these blessed promises and
performances meet and kiss each other, they are also joyfully
embraced and kissed by believing souls. There is, I doubt not, an
indirect reference in this Scripture to the Messiah also, and our
redemption by Him. In Him it is that these divine attributes, which
before seemed to clash and contradict one another in the business of
our salvation, have a sweet agreement and accomplishment. Truth
and righteousness do in Him meet with mercy and peace in a blessed
agreement. What a lovely sight is this, and how pleasant to behold!
O, if we would but stand upon our watchtower (Habakkuk 2:3) to
take due observations of Providence, what rare prospects might we
have! Luther understands it of the Word of God, as much as to say, I
will look into the Word, and observe there how God accomplishes all
things, and brings them to pass, and how His works are the fulfilling
of His Word. Others, as Calvin, understand it of a man's own retired
thoughts and meditations, in which a man carefully observes what
purposes and designs God has upon the world in general, or upon
himself in particular, and how the truth and righteousness of God in
the Word work them selves through all difficulties and impediments,
and meet in the mercy, peace and happiness of the saints at last.
Every believer, take it in which sense you will, has his watchtower as
well as Habakkuk; and give me leave to say, it is an angelic
employment to stand up and behold the consent of God's attributes,
the accomplishment of His ends and our own happiness in the works
of Providence. For this is the very joy of the angels and saints in
heaven, to see God's ends wrought out and His attributes glorified in
the mercy and peace of the Church (Revelation 14:1-3, 8).
And as it is a pleasant sight to see the harmony of God's attributes, so
it is exceedingly pleasant to behold the resurrection of our own
prayers and hopes as from the dead, Why, this you may often see, if
you will duly observe the works of Providence towards you. We hope
and pray for such and such mercies to the Church, or to ourselves;
but God delays the accomplishment of our hopes, suspends the
answer of our prayers and seems to speak to us: 'For the vision is yet
for an appointed time, but at the end it shall speak and not lie:
though it tarry, wait for it: because it will surely come, it will not
tarry' (Habakkuk 2:3). But we have no patience to wait the time of
the promise, our hopes languish and die in the interim; and we say
with the despondent Church, 'My hope is perished from the LORD'
(Lamentations 3:18). But how sweet and comfortable it is to see
these prayers fulfilled after we have given up all expectation of them!
May we not say of them that it is even 'life from the dead.' This was
David's case (Psalm 31:22); he gave up his hopes and prayers for lost,
yet lived to see the comfortable and unexpected returns of them. And
this was the case of Job (6:11); he had given up all expectation of
better days, and yet this man lived to see a resurrection of all his lost
comforts with an advantage. Think how that change and unexpected
turn of Providence affected his soul. It is with our hopes and prayers
as with our alms: 'Cast thy bread on the waters: for thou shalt find it
after many days' (Ecclesiastes 11:1). Or as it was with Jacob, who had
given over all hopes of ever seeing his beloved Joseph again, but
when a strange and unexpected Providence had restored that
hopeless mercy to him again, O how ravishing and transporting it
was! (Genesis 46:29, 30).
What a transporting pleasure it is to behold great blessings and
advantages to us wrought by Providence out of those very things that
seemed to threaten our ruin or misery! And yet by duly observing the
ways of Providence you may to your singular comfort find it so. Little
did Joseph think his transportation into Egypt had been in order to
his advancement there; yet he lived with joy to see it and with a
thankful heart to acknowledge it (Genesis 45:5). Wait and observe,
and you shall assuredly find that promise (Romans 8:28) working
out its way through all providences. How many times have you been
made to say as David, 'It is good for me that I have been afflicted'
(Psalm 119:71). O what a difference we have seen between our
afflictions at our first meeting with them, and our parting from them!
We have entertained them with sighs and tears but parted from them
with joy, blessing God for them, as the happy instruments of our
good. Thus our fears and sorrows are turned into praises and songs
of thanksgiving.
What unspeakable comfort it is for a poor soul, that sees nothing but
sin and vileness in itself, at the same time to see what a high esteem
and value the great God has for him! This may be discerned by a due
attendance to Providence, for there a man sees goodness and mercy
following him through all his days (Psalm 23:6). Other men pursue
good, and it flies from them, they can never overtake it; but goodness
and mercy follow the people of God, and they cannot avoid or escape
it. It gives them chase day by day, and finds them out even when they
sometimes put themselves by sin out of the way of it. In all the
providences that befall them goodness and mercy pursue them. O
with what a melting heart do they sometimes reflect upon these
things! 'And will not the goodness of God be discouraged from
following me, notwithstanding all my vile affronts and abuses of it in
former mercies? Lord, what am I, that mercy should thus pursue me,
when vengeance and wrath pursue others as good by nature as I am?'
It certainly argues the great esteem God has of a man, when He thus
follows him with sanctified providences, whether comforts or
crosses, for his good. And so much is plain, from 'What is man . . that
thou shouldest visit him every morning, and try him every moment!'
(Job 7:17, 18). Certainly, God's people are His treasure, and by this it
appears that they are so, that He withdraws not his eye from them
(Job 36:7). I say not that God's favour and respect to a man may be
concluded solely from His providences, but sanctified providences
may very much make it clear to us; and when it does so, it cannot but
be matter of exceeding great joy.
What is there in all this world that can give a soul such joy and
comfort as to find himself by everything set on and furthered in his
way to heaven! And yet this may be discerned by a careful attendance
to the effects and issues of providences. However contrary the winds
and tides of Providence at any time seem to us, yet nothing is more
certain than that they all conspire to hasten sanctified souls to God
and fit them for glory.
Saint Paul knew that both his bonds and the afflictions added to
them should turn to, or, as the word imports, finally issue in his
salvation. Not that in themselves they serve to any such purpose; but
as they are overruled and determined to such an end, 'through your
prayer and the supply of the Spirit of Jesus Christ' (Philippians 1:19).
When prayer, the external, and the Spirit, the internal means are
joined with them, then afflictions themselves become excellent
means to promote salvation. And have we not with joy observed how
those very things that sense and reason tell us are opposite to our
happiness have been the most blessed instruments to promote it!
How has God blessed crosses to mortify corruption, wants to kill our
wantonness, disappointments to wean us from the world! O we little
think how comfortable those things will be in the review, which are
so burdensome to present sense!
I beseech you consider what an effectual means the due observation
of Providence will be to overpower and suppress the natural atheism
that is in your hearts.
There is a natural seed of atheism in the best hearts, and this is very
much nourished by passing a rash and false judgment upon the
works of Providence. When we see wicked ones prospering in the
world, and godly men crushed and destroyed in the way of
righteousness and integrity, it may tempt us to think there is no
advantage by religion and all our self-denial and holiness to be little
better than lost labour. Thus stood the case with good Asaph:
'Behold, these are the ungodly, who prosper in the world; they
increase in riches' (Psalm 73:12). And what does the flesh infer from
this? Why, no less than the unprofitableness of the ways of holiness:
'Verily I have cleansed my heart in vain, and washed my hands in
innocency' (verse 13). This irreligious inference carnal reason was
ready to draw from the dispensations of outward prosperity to
wicked men; but now if we would carefully observe either the signal
retributions of Providence to many of them in this world or to all of
them in the world to come, O what a full confirmation is this to our
faith! 'The LORD is known by the judgments which he executeth'
(Psalm 9:16). Psalm 58 contains the characters of the most
prodigious sinners, whose wickedness is aggravated by the
deliberation with which it is committed (verse 2) by their habit and
custom in it (verse 3) and by their incorrigibleness and persistence in
it (verses 4, 5). And the Providence of God is there invited to destroy
their power (verse 6), and that either by a gradual and unperceived
consumption of them (verses 7, 8) or by a sudden and unexpected
stroke (verse 9).
And what shall the effects of such providence be to the righteous?
Why, it shall be matter of joy (verse 10) and great confirmation to
their faith in God: 'Verily there is a God that judgeth in the earth'
(verse 11).
And, on the contrary, how convincingly clear are those providences
that demonstrate the being, wisdom, power, love and faithfulness of
God in the supporting, preserving and delivering of the righteous in
all their dangers, fears and difficulties! In these things the Lord
shows Himself to His people (Psalm 94:1). Yea, He shows Himself to
spiritual eyes in the providences, as clearly as the sun manifests itself
by its own beams of light. 'And his brightness was as the light; he had
horns coming out of his hand; and there was the hiding of his power'
(Habakkuk 3:3, 4). It is spoken of the Lord's going forth for His
people in their deliverance from their enemies. Then He had horns
or rays and beams of power and mercy coming out of His hands. By
His hands are meant His providential administrations and
dispensations, and the horns that came out of them are nothing else
but the glorious display of His attributes in those providences. How
did God make Himself known to His people in that signal
deliverance of them out of Egypt? (Exodus 6:3). Then He was known
to them by His name Jehovah in giving being by His providences to
the mercies promised.
Thus when Christ shall give His people the last and greatest
deliverance from Antichrist, He shall show Himself to His people 'in
a vesture dipped in blood, and his name shall be called, The Word of
God' (Revelation 19:13). His name was the Word of God before; but
then He was the Word revealing and manifesting the promises and
truths of God; now accomplishing and fulfilling them. 'For that thy
name is near, thy wondrous works declare (Psalm 75:1).
But more particularly, let us bring it home to our own experience. It
may be we find ourselves sometimes assaulted with atheistical
thoughts. We are tempted to think God has left all things below to
the course and sway of nature, that our prayers do not reach Him
(Lamentations 3:44), that He does not regard what evils befall us.
But tell me, saints, have you not enough at hand to stop the mouths
of all such temptations? O do but reflect upon your own experiences,
and solemnly ask your own hearts the following questions:
Have you never seen the all-sufficient God in the provisions He has
made for you and yours, throughout all the way that you have gone?
Who was it that supplied to you whatever was needful in all your
straits? Was it not the Lord? 'He hath given meat unto them that fear
him; he will ever be mindful of his covenant' (Psalm 111:5). O do but
consider the constancy, seasonableness and at some times the
extraordinariness of these provisions, and how they have been given
in answer to prayer, and shut your eyes if you can against the
convincing evidence of that great truth: 'He withdraweth not his eyes
from the righteous' (Job 36:7).
Have you not plainly discerned the care of God in your preservation
from so many and great dangers as you have escaped and been
carried through hitherto? How is it that you have survived so many
mortal dangers, sicknesses, accidents, designs of enemies to ruin
you? It is, I presume, beyond question with you that the very finger
of God has been in these things, and that it is by His care alone you
have been preserved. When God had so signally delivered David
from a dangerous disease and the plots of enemies against him, 'By
this,' he says, 'I know thou favourest me, because mine enemy doth
not triumph over me' (Psalm 41:11). He gathered from those gracious
protections the care God had over him.
Have you not plainly discerned the hand of God in the returns and
accomplishments of your prayers? Nothing can be more evident than
this to men of observation. 'I sought the LORD, and he heard me,
and delivered me from all my fears. They looked unto him and were
lightened, and their faces were not ashamed. This poor man cried,
and the LORD heard him, and saved him out of all his troubles'
(Psalm 34:6). Parallel to this runs the experience of thousands and
ten thousands of Christians this day; they know they have the
petitions they asked of Him. The mercy carries the very impress and
stamp of the duty upon it, so that we can say, This is the mercy, the
very mercy I have so often sought God about. O how satisfying and
convincing are these things!
Have you not evidently discerned the Lord's hand in the guiding and
directing of your paths to your unforeseen advantage? Things that
you never planned for yourselves have been brought about beyond all
your thoughts. Many such things are with God; and which of all the
saints has not found that word, 'The way of man is not in himself'
(Jeremiah 10:23) verified by clear and undeniable experience? I
presume, if you will but look over the mercies you possess this day,
you will find three to one, it may be ten to one, thus wrought by the
Lord for you. And how satisfying beyond all arguments in the world
are these experiences, that there is a God to whom His people are
exceedingly dear, a God that performs all things for them (Psalm
57:2)! Is it not fully convincing that there is a God who takes care of
you, inasmuch as you have found in all the temptations and
difficulties of your lives His promises still fulfilled and faithfully
performed in all those conditions? I appeal to yourselves, whether
you have not seen that promise made good: 'I will be with him in
trouble' (Psalm 91:15) and that, 'God is faithful, who will not suffer
you to be tempted above that ye are able: but will with the
temptation also make a way of escape, that ye may he able to bear it'
(1 Corinthians 10:13). Have not these been as clearly made out by
Providence before your eyes, as the sun at noonday? What room then
is left for atheistical suggestions in your breasts?
The remembering and recording of the performances of Providence
will be a singular support to faith in future exigencies. This excellent
use of it lies full in the very eye of the text. There never befell David
in all his troubles a greater strait and distress than this; and
doubtless his faith had staggered had not the consideration of former
providences come in to its relief. From this topic faith argues, and
that very strongly and conclusively. So did David's faith in many
exigencies. When he was to encounter the champion of the
Philistines, it was from former providences that he encouraged
himself (1 Samuel 17:37). And the apostle Paul improves his
experiences to the same purpose (2 Corinthians 1:9, 10). Indeed the
whole Scripture is full of it. What Christian does not understand the
exceeding usefulness of those experiences he has had to relieve and
enliven? But I shall not satisfy myself with the common assertion,
than which nothing is more trite in the lips of professors, but will
labour to show you wherein the great usefulness of our recorded
experiences, for encouraging faith labouring under difficulties,
consists. To this purpose, I shall desire the reader to ponder seriously
these following particulars:
Consider how much advantage those things have upon our souls
which we have already felt and tasted, beyond those which we never
relished by any former experience? What is experience but the
bringing down of the objects of faith to the adjudication and test of
spiritual sense? Now when anything has been once tasted, felt and
judged by a former experience, it is much more easily believed and
received when it occurs again. It is much easier for faith to travel in a
path that is well known to it, having formerly trod it, than to beat out
a new one which it never trod, nor can see one step before it. Hence
it is, though there is a difficulty in all the acts of faith, yet scarce in
any like the first venture it makes upon Christ; and the reason lies
here, because in the subsequent acts it has all its former experiences
to aid and encourage it; but in the first venture it has none at all of its
own, it takes a path which it never knew before.
To trust God without any trial or experience is a more noble act of
faith; but to trust Him after we have often tried Him is known to be
more easy. O it is no small advantage to a soul in a new plunge and
distress to be able to say, This is not the first time I have been in
these deeps and yet emerged out of them. Hence it was that Christ
rubbed up His disciples' memories with what Providence had
formerly wrought for them in a day of need. 'O ye of little faith, why
reason ye among yourselves, because ye have brought no bread? Do
ye not yet understand, neither remember?' (Matthew 16:8-11). As
much as to say, Were you never in any need of bread before now? Is
this the first difficulty that ever your faith met with? No, no, you have
been in straits, and experienced the power and care of God in
supplying them before now; and therefore I cannot but call you men
of 'little faith'; for a very ordinary and small measure of faith,
assisted with so much experience as you have had, would enable you
to trust God. There is as much difference between believing before
and after experience as there is between swimming with bladders
and our first venture into the deep waters without them.
What a singular encouragement to faith do former experiences yield
it, by answering all the pleas and objections of unbelief drawn from
the object of faith! Now there are two things that unbelief stumbles
at in God: His power and His willingness to help.
Unbelief maintains the impossibility of relief in deep distresses. 'Can
God furnish a table in the wilderness? . . . Can he give bread also?
Can he provide flesh for his people?' (Psalm 78:19, 20). O vile and
unworthy thoughts of God which proceed from our measuring the
immense and boundless power of God by our own line and measure!
Because we do not see which way relief should come, we conclude
none is to be expected. But all these reasonings of unbelief are
vanquished by a serious reflection upon our own experiences. God
has helped, therefore He can. 'His hand is not shortened' (Isaiah
59:1). He has as much power and ability as formerly.
Unbelief queries the will of God, and questions whether He will now
be gracious, though He has been so formerly. But after so many
experiences of His readiness to help, what room for doubting
remains? Thus Paul reasoned from the experience of what He had
done to what He could do (2 Corinthians 1:10), and so did David (1
Samuel 17:36). Indeed, if a man had never experienced the goodness
of God to him, it were not so heinous a sin to question His
willingness to do him good; but what place is left after such frequent
trials?
It gives great encouragement to faith to answer the objections of
unbelief drawn from the subject. Now these objections are of two
sorts also.
First, such as are drawn from our great unworthiness. How, says
unbelief can so sinful and vile a creature expect that ever God should
do this or that for me? It is true, we find He did great things for
Abraham, Isaac, Jacob, Moses, etc., but these were men of eminent
holiness, men that obeyed God and denied themselves for Him, and
lived more in a day to His glory than ever I did all my days!
Well, but what signifies all this to a soul that under all its felt vileness
and unworthiness has tasted the goodness of God as well as they? As
unworthy as I am, God has been good to me notwithstanding. His
mercy appeared first to me when I was worse than I am now, both in
condition and disposition; and therefore I will still expect the
continuance of His goodness to me, though I do not deserve it. 'For if
when we were enemies, we were reconciled to God by the death of his
Son, much more being reconciled, we shall be saved by his life'
(Romans 5:10).
Secondly, such as are drawn from the extremity of our present
condition. If troubles or dangers grow to a height and we see nothing
but ruin and misery in the eye of reason before us, now unbelief
becomes importunate and troublesome to the soul. Now where are
your prayers, your hopes, yea, where is now your God? But all this is
easily put by and avoided by consulting our experiences in former
cases. This is not the first time I have been in these straits, nor the
first time I have had the same doubts and despondencies; and yet
God has carried me through all (Psalm 77:7-9). This is what prevents
a Christian from losing all his hopes in an hour of temptation. O how
useful are these things to the people of God!
The remembrance of former providences will minister to your souls
continual matter of praise and thanksgiving, which is the very
employment of the angels in heaven, and the sweetest part of our
lives on earth.
If God will prepare mercy and truth for David, he will prepare praises
for his God, and that daily (Psalm 61:7, 8). 'By thee have I been
holden up from the womb; thou art he that took me out of my
mother's bowels'; there mercies from the beginning are recognized.
'My praise shall be continually of thee' (Psalm 71:6); there the
natural result of those recognitions is expressed.
There are five things belonging to the praise of God, and all of them
have relation to His providences exercised about us:
(1) A careful observation of the mercies we receive from Him (Isaiah
41:17-20). This is fundamental to all praise. God cannot be glorified
for the mercies we never noted.
(2) A faithful remembrance of the favours received. 'Bless the LORD,
O my soul, and forget not all his benefits' (Psalm 103:2). Hence the
Lord brands the ingratitude of His people, 'They soon forgat his
works' (Psalm 106:13).
(3) A due appreciation and valuation of every providence that does
us good (1 Samuel 12:24). That providence that fed them in the
wilderness with manna was a most remarkable providence to them;
but since they did not value it at its worth, God had not that praise
for it which He expected (Numbers 11:6).
(4) The stirring up of all the faculties and powers of the soul in the
acknowledgment of these mercies to us. Thus David: 'Bless the
LORD, O my soul; and all that is within me bless his holy name'
(Psalm 103:1). Soul-praise is the very soul of praise: this is the very
fat and marrow of that thank-offering.
(5) A suitable recompense for the mercies received. This David was
careful about (Psalm 116:1). And the Lord taxes good Hezekiah for
the neglect of it (2 Chronicles 32:24, 25). This consists in a full and
hearty resignation to Him of all that we have received by providence
from Him, and in our willingness actually to part with all for Him
when He shall require it.
Thus you see how all the ingredients to praise have respect to
providences. But more particularly I will show you that, as all the
ingredients of praise have respect to providences, so all the motives
and arguments obliging and engaging souls to praise are found
therein also. To this end consider how the mercy and goodness of
God is exhibited by Providence to excite our thankfulness.
The goodness and mercy of God to His people is seen in His
providences concerning them: and this is the very root of praise. It is
not so much the possession that Providence gives us of such or such
comforts as the goodness and kindness of God in the dispensing of
them that engages a gracious soul to praise. 'Because thy
lovingkindness is better than life, my lips shall praise thee' (Psalm
63:3). To give, maintain and preserve our life are choice acts of
Providence; but to do all this in a way of grace and lovingkindness,
this is far better than the gifts themselves. Life is but the shadow of
death without it. This is the mercy that crowns all other mercies
(Psalm 103:4). It is this a sanctified soul desires God would manifest
in every providence concerning him (Psalm 17:7), and what is our
praising of God but our showing forth that lovingkindness which He
shows to us in His providences? (Psalm 92:1, 2).
As the lovingkindness of God manifested in Providence is a motive to
praise, so the free and undeserved favours of God, dispensed by the
hand of Providence, oblige the soul to praise. This was the
consideration that melted David's heart into a thankful praising
frame, even the consideration of the free and undeserved favours
cast in upon him by Providence. 'Who am I, O Lord GOD, and what
is my house, that thou hast brought me hitherto?' (2 Samuel 7:18),
that is, raised me by Providence from a mean condition to all this
dignity; from following the ewes, to feed Jacob His people (Psalm
78:70, 71). O this is what engages thankfulness (Genesis 32:10)!
As the freeness of mercies dispensed by Providence engages praise:
so the multitudes of mercies heaped this way upon us strongly oblige
the soul to thankfulness. Thus David comes before the Lord
encompassed with a multitude of mercies to praise Him (Psalm 5:7).
We have our loads of mercies, and that every day (Psalm 68:19). O
what a rich heap will the mercies of one day make, being laid
together!
As the multitudes of mercies dispensed by Providence oblige to
praise, so the tenderness of God's mercy, manifested in His
providence, leaves the soul under a strong obligation to thankfulness.
We see what tender regard the Lord has of all our needs, difficulties
and burdens. 'Like as a father pitieth his children, so the LORD
pitieth them that fear him' (Psalm 103:13). He is 'full of bowels' as
that word in James 5:11 signifies. Yea, there are not only bowels of
compassion in our God, but the tenderness of bowels, like those of a
mother to her sucking child (Isaiah 49:15). He feels all our pains as if
the apple of His eye were touched (Zechariah 2:8), and all this is
shown to His people in the way of His providences with them (Psalm
111:2-4). O who of all the children of God has not often found this in
His providences? And who can see it, and not be filled with
thankfulness? All these are so many bands clapped by Providence
upon the soul to oblige it to a life of praise. Hence it is that the
prayers of the saints are so full of thanksgivings upon these accounts.
It is sweet to recount them to the Lord in prayer, to lie at His feet in a
holy astonishment at His gracious condescension to poor worms.
The due observation of Providence will endear Jesus Christ every day
more and more to your souls. Christ is the channel of grace and
mercy. Through Him are all the streams of mercy that flow from God
to us, and all the returns of praise from us to God (1 Corinthians 3:21,
22). All things are ours upon no other title but our being His.
Now there are various things in Providence which exceedingly
endear the Lord Jesus Christ to His people, and these are the most
sweet and delightful parts of all our enjoyments.
The purchase of all those mercies which Providence conveys to us, is
by His own blood; for not only spiritual and eternal mercies but even
all our temporal ones are the acquisition of His blood. As sin
forfeited all, so Christ restored all these mercies again to us by His
death. Sin had so shut up the womb of mercy that had not Christ
made an atonement by death it could never have brought forth one
mercy to all eternity for us. It is with Him that God freely gives us all
things (Romans 8:32): heaven itself, and all things needful to bring
us thither, among which is principally included the tutelage and aid
of divine Providence. So that whatever good we receive from the
hand of Providence, we must put it upon the score of Christ's blood;
and when we receive it, we may say, it is the price of blood; it is a
mercy rising up out of the death of Christ; it cost Him dear though it
come to me freely; it is sweet in the possession but costly in the
acquisition. Now this is a most endearing consideration. Did Christ
die that these mercies might live? Did He pay His invaluable blood to
purchase these comforts that I possess? O what transcendent,
matchless love was the love of Christ! You have known parents that
have laid out all their stock of money to purchase estates for their
children; but when did you hear of any that spent the whole stock
and treasure of their blood to make a purchase for them? If the life of
Christ had not been so painful and sad to Him, ours could not have
been so sweet and comfortable to us. It is through His poverty we are
enriched (2 Corinthians 8:9). These sweet mercies that are born of
Providence every day are the fruits of 'the travail of his soul' (Isaiah
53:11).
The sanctification of all those mercies which Providence conveys to
us is by our union with Christ. It is by virtue of our union with His
person that we enjoy the sanctified gifts and blessings of Providence.
All these are mercies additional to that great mercy, Christ (Matthew
6:33). They are given with Him (Romans 8:32). This is the tenure by
which we hold them (1 Corinthians 3:21-23). What we lost in Adam is
restored again with advantage in Christ. Immediately upon the fall,
that curse (Genesis 2:17) seized upon all the miserable posterity of
Adam and upon all their comforts, outward as well as inward; and
this still lies heavy upon them. All that Providence does for them that
are Christless is but to feed so many poor condemned wretches till
the sentence they are under is executed upon them. It is indeed
bountiful and openhanded to many of them and fills them with
earthly comforts; but not one special sanctified mercy is to be found
among all their enjoyments. These gifts of Providence do but deceive,
defile and destroy them through their own corruptions, and for want
of union with Christ. 'The prosperity of fools shall destroy them'
(Proverbs 1:32). But when a man is once in Christ, then all
providences are sanctified and sweet. 'Unto the pure, all things are
pure' (Titus 1:15). 'A little that a righteous man hath is better than the
treasures of many wicked' (Psalm 37:16). Now Christ becomes a head
of influence as well as of dominion; and in all things He consults the
good of His own members (Ephesians 1:22).
The dispensation of all our comforts and mercies is by His direction
and appointment. It is true, the angels are employed in the kingdom
of Providence. They move the wheels, that is, are instrumental in all
the revolutions in this lower world; but still they receive directions
and orders from Christ, as you may see in that admirable scheme of
providences (Ezekiel 1:25, 26). Now what an endearing meditation is
this! Whatever creature is instrumental for any good to you, it is your
Lord Jesus Christ that gave the orders and commands to that
creature to do it; and without it they could have done nothing for
you. It is your Head in heaven that consults your peace and comfort
on earth; these are the fruits of His care for you. So in the prevention
and restraints of evil; it is He that bridles the wrath of devils and
men; He holds the reins in His own hands (Revelation 2:10). It was
the care of Christ over His poor sheep at Damascus that stopped the
raging adversary who was upon the way, designing to destroy them
(Acts 9).
The continuation of all your mercies and comforts, outward as well
as inward, is the fruit of His intercession in heaven for you. As the
offering up of the Lamb of God as a sacrifice for sin opened the door
of mercy at first, so His appearing before God as a Lamb that had
been slain still keeps that door of mercy open (Revelation 5:6;
Hebrews 9:24). By this His intercession our peace and comforts are
prolonged to us (Zechariah 1:12, 13). Every sin we commit would put
an end to the mercies we possess were it not for that plea which is
put in for us by it. 'And if any man sin, we have an advocate with the
Father, Jesus Christ the righteous: and he is the propitiation for our
sins' (1 John 2:1, 2). This stops all accusations, and procures new
pardons for new sins Hence it is 'he saves to the utter most'
(Hebrews 7:25), to the last completing act. New sins do not make
void our former pardons nor cut off our privileges settled upon us in
Christ.
The returns and answers of all your prayers and cries to heaven for
the removing of your afflictions or supply of your needs are all
procured and obtained for you by Jesus Christ. He is the master of
your requests; and were it not that God had respect to Him, He
would never regard your cries to Him nor return an answer of peace
to you, however great your distresses might be (Revelation 8:3, 4). It
is His name that gives our prayers their acceptance (John 15:16);
because the Father can deny Him nothing, therefore your prayers are
not denied. Does God condescend to hear you in the day of trouble?
Does He convince you by your own experience that your prayers have
power with God and do prevail? O see how much you owe to your
dear Lord Jesus Christ for this high and glorious privilege!
The Covenant of Grace, in which all your comfortable enjoyments are
comprised, and by which they are secured, sanctified and sweetened
to you, is made in Christ and ratified by Him between God and you.
Your mercies are all comprised in this covenant, even your daily
bread (Psalm 111:5), as well as your justification and other spiritual
mercies. It is your covenant interest that secures to you whatever it
comprises; hence they are called 'the sure mercies of David' (Isaiah
55:3). Nay, this is what sanctifies them and gives them the nature of
special and peculiar mercies. One such mercy is worth a thousand
common mercies. And being sanctified and special mercies, they
must needs be exceedingly sweet beyond all other mercies. For these
reasons it was that David so rejoiced in his covenant interest, though
laden with many afflictions (2 Samuel 23:5). But now all this hangs
entirely upon Christ. The New Testament is in His blood (1
Corinthians 11:25), and whatever mercies you reap from that
covenant, you must thank the Lord Jesus Christ for them. Put all this
together, and then think how such considerations will endear Christ
to your souls!
The due observations of Providence have a marvelous efficacy to
melt the heart, and make it thaw and submit before the Lord.
How can a sanctified heart do less than melt into tears while it either
considers the dealings of God from time to time with it, or compares
the mercies received with the sins committed, or the different
administrations of Providence towards itself and others!
Let a man but set himself to think deliberately and closely of the
ways of Providence towards him, let him but follow the leading of
Providence, as it has led him all along the way that he has gone, and
if there is any principle of gracious tenderness in him, he shall meet
with variety of occasions to excite and draw it forth.
Go back with your serious thoughts to the beginning of the ways of
God with you, the mercies that broke out early in your youth, even
the first-born mercies from the womb of Providence; and you will
say, What need I go farther? Here is enough, not only to move, but
overwhelm my heart. 'Wilt thou not from this time cry unto me, my
Father, thou art the guide of my youth?' (Jeremiah 3:4). What a
critical time is the time of youth! It is the molding age; and,
ordinarily, according to the course of those leading providences
after-providences do steer their course. What levity, rashness,
ignorance and strong propensities to sin and ruin accompanied that
age! How many being then left to the sway of their own lusts run
themselves into those sins and miseries which they never recover
themselves from to their dying day! These, like the errors of the first
concoction, are rarely rectified afterwards. Did the Lord guide you by
His providence when but a child? Did He then preserve you from
those follies and misdemeanors which blast the very blossom and nip
the bud, so that no good fruit is to be expected afterwards? Did He
then cast you into such families, or among such company and
acquaintance, as molded and formed your spirit into a better
disposition? Did He then direct you into that way of employment in
which you have seen so large a train of happy consequences ever
since following you? And will you not from henceforth say: 'My
Father, thou art the guide of my youth'?
Let us but bring our thoughts close to the providences of after-times,
and consider how the several changes and removes of our lives have
been ordered for us. Things we never foresaw nor designed, but
much better for us than what we did design, have been all along
ordered for us. The way of man is not in himself. God's thoughts have
not been our thoughts, nor His ways our ways (Isaiah 55:8). Among
the eminent mercies of your life, reader, how many of them have
been mere surprises to you! Your own projects have been thrust
aside to make way for better things designed by Providence for you.
Nay, do but observe the springs and autumns of Providence, in what
order they have flourished and faded with you, and you will find
yourself overpowered with the sense of divine wisdom and goodness.
When necessity required, such a friend was stirred up to help you,
such a place opened to receive you, such a relation raised up or
continued to refresh you. And no sooner does Providence deprive
you of any of them, but either your need of them ceases, or some
other way is opened to you. O the depth of God's wisdom and
goodness! O the matchless tenderness of God to His people!
Compare the dealings of Providence with you and others, yea, with
others that sprang up with you in the same generation, it may be, in
the same families and from the same parents, it may be in families
greater and more flourishing in the world than yours, and see the
difference, upon many great accounts, it has made between you and
them. I knew a Christian who after many years' separation was
visited by his own brother, the very sight of whom wrought upon him
much as the sight of Benjamin did upon Joseph, so that he could not
refrain to fall upon his neck and weep for joy; but after a few hours
spent together, finding the spirit of his brother not only estranged
from all that is spiritual and serious, but also very vain and profane,
he hastened to his chamber, shut the door upon him, threw himself
down at the feet of God and with flowing eyes and a melting heart
admired the distinguishing grace of God, saying, 'Was not Esau
Jacob's brother?' (Malachi 1:2). O grace, grace, astonishing grace!
Compare the behavior of Providence towards you, with your own
behavior towards the Lord; and it must needs melt your hearts to
find so much mercy bestowed where so much sin has been
committed. What place did you ever live in, where you cannot
remember great provocations committed, and notwithstanding that,
manifold mercies received? O with how many notwithstandings and
neverthelesses has the Lord done you good in every place! What
relationship has not been abused by sin, and yet both raised up and
continued by Providence for your comfort! In every place God has
left the marks of His goodness, and you the remembrances of your
sinfulness. Give yourselves but leave to think of these things, and it
will be strange if your hearts do not melt at the remembrance of
them.
Or lastly, do but compare your dangers with your fears, and both
with the strange outlets and doors of escape Providence has opened,
and it cannot do less than overpower you with a full sense of divine
care and goodness. There have been dark clouds seen to rise over
you, judgment even at your door, sometimes threatening your life,
sometimes your liberty, sometimes your estates, and sometimes your
dearest relatives, in whom, it may be, your life was bound up.
Remember in that day what faintness of spirit seized you, what
charges of guilt stirring up fears of the issue within you. You turned
to the Lord in that distress, and has He not made a way to escape,
and delivered you from all your fears (Psalm 34:4)?
O, is your life such a continued throng, such a mad hurry, that there
is no time for Christians to sit alone and think on these things, and
press these marvelous manifestations of God in His providences
upon their own hearts? Surely, might these things but lie upon our
hearts, talk with our thoughts by day and lodge with us at night, they
would even force their passage down to our very reins.
Due observation of Providence will both beget and secure inward
tranquility in your minds, amidst the vicissitudes and revolutions of
things in this unstable vain world.
'I will both lay me down in peace, and sleep; for thou, LORD, only
makest me dwell in safety' (Psalm 4:8). He resolves the sinful fear of
events shall not rob him of his inward quiet, nor torture his thoughts
with anxious forebodings. He will commit all his concerns into that
faithful fatherly hand that had hitherto wrought all things for him,
and he does not mean to lose the comfort of one night's rest, nor
bring the evil of tomorrow upon today, but knowing in whose hand
he was, wisely enjoys the sweet felicity of a resigned will.
Now this tranquility of our minds is as much begotten and preserved
by a due consideration of Providence as by anything whatever. Hence
it was that our Lord Jesus Christ, when He would cure the disciples'
anxious and distracting care about a livelihood, bids them consider
the care Providence has over the birds of the air and the lilies of the
field, how it feeds the one and clothes the other without any anxious
care of theirs; and would have them well consider those providences,
and reason themselves into a calm and sweet composure of spirit
from those considerations (Matthew 6:27-34).
Two things destroy the peace and tranquility of our lives, our
bewailing past disappointments, or fearing future ones. But would
we once learn prevision and provision to be divine prerogatives and
take notice how often Providence baffles those that pretend to it,
causing the good they foresaw, according to their conjectures,
coming to their hand, yet to baulk them and flee from them: and the
evil they thought themselves sufficiently secured from, to invade
them; I say, would we consider how Providence daily baffles these
pretensions of men, and asserts its own dominion, it would greatly
conduce to the tranquility of our lives.
This is a great truth, that there is no face of adversity so formidable,
but being viewed from this station, would become amicable. Now
there are several things in the consideration of Providence that
naturally and kindly compose the mind of a Christian to peace, and
bring it to a sweet rest, while events hang in a doubtful suspense.
First, the supremacy of Providence and its uncontrollable power in
working. This is often seen in the good that it brings us in a way that
is above the thoughts and cares of our minds, or labour of our hands.
'I had not thought,' said Jacob, 'to see thy face; and lo, God hath
showed me also thy seed' (Genesis 48:11). There is a frequent
coincidence of providences in a way of surprise, which from no
appearance or the remotest tendency of outward causes could be
foreseen, but rather falls visibly contrary to the present scheme and
state of our affairs. Nothing tends to convince us of the vanity and
folly of our own anxieties and fears more than this does.
Second, the profound wisdom of Providence in all that it performs
for the people of God. The wheels are full of eyes (Ezekiel 1:18), that
is, there is an intelligent and wise Spirit that sits upon and governs
the affairs of this world. This wisdom shines out to us in the
unexpected, yea, contrary events of things. How often have we been
courting some beautiful appearance that invited our senses, and with
trembling shunned the formidable face of other things, when,
notwithstanding, the issues of Providence have convinced us that our
danger lay in what we courted and our good in what we so studiously
declined! This also is a sweet principle of peace and quiet to the
Christian's mind, that he knows not but his good may be intended in
what seemed to threaten his ruin. Many were the distresses and
straits of Israel in the wilderness, but all was to humble them, that he
might do them good in the latter end (Deuteronomy 8:16). Sad and
dismal was the face of that providence that sent them out of their
own land into the land of the Chaldeans; yet even this was a project
to do them good (Jeremiah 24:5). How often have we retracted our
rash and headlong censures of things upon experience of this truth,
and been taught to bless our afflictions and disappointments in the
name of the Lord! Many a time have we kissed those troubles at
parting which we met with trembling. And what can promote peace
under doubtful providences more effectually than this?
The experiences we have had throughout our lives of the faithfulness
and constancy of Providence are of excellent use to allay and quieten
our hearts in any trouble that befalls us. 'Hitherto hath the LORD
helped us' (1 Samuel 7:12). We never found Him wanting to us in any
case hitherto. This is not the first strait we have been in nor the first
time that our hearts and hopes have been low. Surely He is the same
God now as heretofore, His hand is not shortened, neither does His
faithfulness fail. O recount in how great extremities former
experience has taught you not to despair!
The conjectures Christians may make of the way of Providence
towards them from what its former methods have been towards
them is exceedingly quieting and comfortable. It is usual with
Christians to compare times with times and to guess at the issue of
one providence by another. The saints know what course Providence
usually holds and accordingly with great probability infer what they
may expect from what in like cases they have formerly observed.
Christian, examine your own heart and its former observations, and
you will find, (as Psalm 89:30-32) that it is usually the way of God to
prepare some smart rods to correct you, when either your heart has
secretly revolted from God and is grown vain, careless and sensual,
or when your steps have declined and you have turned aside to
commit iniquity. And then when those rods have been sanctified to
humble, reduce and purge your heart, it is usually observed that
those sad providences are then upon the change, and then the Lord
changes the voice of His Providence towards you. 'Go and proclaim
these words towards the north and say, Return thou backsliding
Israel, saith the LORD; and I will not cause mine anger to fall upon
you: for I am merciful, saith the LORD, and I will not keep anger for
ever. Only acknowledge thine iniquity' (Jeremiah 3:12, 13).
If therefore I find the blessed effects of the rod upon me, that it has
done its work, to break the hard heart and pull down the proud heart
and awaken the drowsy heart and quicken the slothful, negligent,
lazy heart; now with great probability I may conjecture a more
comfortable aspect of Providence will quickly appear, the refreshing
and reviving time is nigh.
It is usual with Christians to argue themselves into fresh reviving
hopes, when the state of things is most forlorn, by comparing the
providences of God one with another.
It is a mighty composing meditation when we compare the
providences of God towards the inanimate and irrational creatures
with His providences towards us. Does He take care for the very
fowls of the air for whom no man provides, as well as those at the
door which we daily feed? Does He so clothe the very grass of the
field, hear the young ravens when they cry for meat, and can it be
supposed He should forget His own people, that are of much more
value than these? (Matthew 6:26, 30).
Or if we compare the bounty and care that Providence has expressed
to the enemies of God, how it feeds and clothes and protects them,
even while they are fighting against Him with His own mercies, it
cannot but quieten and satisfy us, that surely He will not be wanting
to that people upon whom He has set His love, to whom He has given
His Son, and for whom He has designed heaven itself.
Lastly, it must needs quieten us, when we consider what the Lord did
for us in the way of His providence, when we ourselves were in the
state of nature and enmity against God. Did He not then look after us
when we did not know Him, provide for us when we did not own
Him in any of His mercies, bestow thousands of mercies upon us
when we had no title to Christ or any one promise? And will He now
do less for us since we are reconciled and become His children?
Surely, such considerations as these cannot but fill the soul with
peace, and preserve the tranquility of it under the most disturbing
providences.
Due observations of the ways of God in His providences towards us
have an excellent usefulness and aptitude to advance and improve
holiness in our hearts and lives.
The holiness of God is manifested to us in all His works of
providence. 'The LORD is righteous in all his ways, and holy in all his
works' (Psalm 145:17). The instruments used by Providence may be
very sinful and wicked; they may aim at base ends and make use of
wicked means to attain them; but it is certain God's designs are most
pure and all His workings are so too. Though He permits, limits,
orders and overrules many unholy persons and actions, yet in all He
works like Himself; and His holiness is no more defiled and stained
by their impurity than the sunbeams are by the noxious exhalations
of a dunghill. 'He is the rock, his work is perfect; for all his ways are
judgment; a God of truth, and without iniquity, just and right is he'
(Deuteronomy 32:4). So that in all His providences He sets before us
a perfect pattern of holiness, that we might be holy in all our ways, as
our Father is in all His ways. But this is not all.
His providences, if duly observed, promote holiness by stopping up
our way to sin. O if men would but note the designs of God in His
preventive providences how useful would it be to keep them upright
and holy in their ways! For why is it that the Lord so often hedges up
our way with thorns, as it is (Hosea 2:6), but that we should not find
out paths to sin? Why does He clog us but to prevent our straying
from Him? 'And lest I should be exalted above measure through the
abundance of the revelations, there was given to me a thorn in the
flesh, the messenger of Satan to buffet me' (2 Corinthians 12:7). O it
is good to attend to these works of God, and study the meaning of
them. Sometimes Providence ruins a hopeful thriving project to
better our condition, and frustrates all our labours and plans; why is
this, but to hide pride from man? Should you prosper in the world,
that prosperity might be your snare, and make you a proud, sensual,
vain soul. The Lord Jesus sees this, and therefore withdraws the food
and fuel from your corruptions. It may be you have a diseased, weak
body, you labour under many infirmities. In this the wisdom and
care of God over your soul is manifested; for were you not so clogged,
how probable is it that much more guilt might he contracted! Your
poverty does but clog your pride, reproaches clog your ambition,
want prevents wantonness, sickness of body conduces to the
prevention of many inward gripes of conscience, and groans under
guilt.
The providences of God may be observed to conduce to our holiness,
not only by preventing sin, that we may not fall into it; but also by
purging our sins when we are fallen into them. 'By this therefore
shall the iniquity of Jacob be purged; and this is all the fruit to take
away his sin' (Isaiah 27:9). They are of the same use that fire and
water are for purging and cleansing (Daniel 11:33-35); not that they
can purge us from sin in their own virtue and power, for if so, those
that have most afflictions would have most grace also; but it is in the
virtue of Christ's blood and God's blessing upon afflictive
providences that they purge us from sin. A cross without a Christ
never did any man good. Now in God's afflictive providences for sin
there are many things that tend to the purging of it.
Such rebukes of Providence reveal the displeasure of God against us.
The Lord frowns upon us in those providences. Our Father is angry,
and these are the tokens of it; and nothing works more to the melting
of a gracious heart than this. Must not the heart of a child melt and
break while the father is angry? O this is more bitter to our spirits
than all the smart and anguish of the affliction can be to our flesh. 'O
LORD, rebuke me not in thy wrath; neither chasten me in thy hot
displeasure: For thine arrows stick fast in me; and thine hand
presseth me sore. There is no soundness in my flesh because of thine
anger: neither is there any rest in my bones because of my sin'
(Psalm 38:1-3).
By these rebukes of sin the evil of sin is revealed more apparent to
us, and we are made to see more clearly the evil of it in these glasses
of affliction which Providence at such times sets before us, than we
ever saw formerly. 'Thine own wickedness shall correct thee, and thy
backslidings shall reprove thee: know therefore and see that it is an
evil thing and bitter, that thou hast forsaken the LORD thy God, and
that my fear is not in thee, saith the Lord GOD of hosts' (Jeremiah
2:19). O the gall and wormwood that we taste in it under God's
rebukes for it!
Providence blasts and frustrates all sinful projects to the people of
God. Whoever else thrives in them, they shall not (Isaiah 30:1-5).
And this also convinces them of the folly that is in sin, and makes
them cleave to the way of simplicity and integrity.
Holiness is promoted in the soul by cautioning and warning the soul
against sin for time to come. 'I have borne chastisement; I will not
offend any more' (Job 34:31). O happy providences, however smart,
that make the soul for ever afraid of sin! Surely such rods are well
bestowed. This gives God His end, and if ever we sorrowed after a
godly sort, in the day of our troubles it will work this carefulness.
'For behold this selfsame thing, that ye sorrowed after a godly sort,
what carefulness it wrought in you' (2 Corinthians 7:11). O if ever a
man have been under a sanctified rod which has showed him the evil
of sin and kindly humbled him for it; and a temptation should again
solicit him to the same evil, why, thinks he, what a madness is it for
me to buy repentance at so dear a rate? Have I not smarted enough
already? You may as well ask me whether I will run again into the
fire, after I have been already scorched in it.
To conclude - providences do greatly improve and promote holiness
by drawing the soul into the presence of God, and giving it the
opportunity and occasion of much communion with Him.
Comfortable providences will do this; they will melt a man's heart in
love to the God of his mercies and so pain his bowels that he shall not
be quiet till he have found a place to pour out his soul in
thankfulness to the Lord (2 Samuel 7:18). Afflictive providences will
drive us to the feet of God, and there make us to judge and condemn
ourselves. And all this has an excellent use to destroy sin, and
promote holiness in the soul.
Finally, the consideration and study of Providence will be of singular
use to us in a dying hour. Hereby we treasure up that which will
singularly sweeten our death to us, and greatly assist our faith in the
last encounter. You find when Jacob died what reflections he had
upon the dealings of God with him in the various providences of his
life (Genesis 48:3, 7, 15, 16). In like manner you find Joshua
recording the providences of God when at the brink of the grave; they
were the subject of his dying discourse (Joshua 24.). And I cannot
but think it is a sweet close to the life of any Christian. It must needs
sweeten a deathbed to recount there the several remarkable passages
of God's care and love to us from our beginning to that day, to reflect
upon the mercies that went along with us all the way, when we are
come to the end of it. O Christians, treasure up these instances for
such a time as that is, that you may go out of the world blessing God
for 'all the goodness and truth' he has performed for you all your life
long. Now the meditations of these things must needs be of great use
in that day, if you consider the following particulars:
on Providence
Having given direction for the due management of this great and
important duty, what remains but that we now set our hearts to it,
and make it the constant work of every day throughout our lives. O
what peace, what pleasure, what stability, what holy courage and
confidence would result from such an observation of Providence as
has been recommended! But alas we may say with reference to the
voices of divine Providence, as it is written: 'For God speaketh once,
yea, twice, yet man perceiveth it not' (Job 33:14). Many a time
Providence has spoken instruction in duty, conviction for iniquity,
encouragement under despondency, but we do not regard it. How
greatly are we all wanting in our duty and comfort by this neglect! It
will be needful therefore to spread before you the loveliness and
excellence of walking with God in a due and daily observation of His
providences, that our souls may be fully engaged to it.
First let me offer this as a moving argument to all gracious souls that
by this means you may maintain sweet and conscious communion
with God from day to day. And what is there desirable in this world
in comparison with that! 'For thou, LORD, hast made me glad
through thy work: I will triumph in the works of thy hands' (Psalm
92:4). Your hearts may be as sweetly refreshed by the works of God's
hands as by the words of his mouth. Psalm 104 is all spent in the
consideration of the works of Providence which so filled the
Psalmist's heart that, by way of ejaculation, he expresses the effect of
it: 'My meditation of him shall be sweet' (verse 34).
Communion with God, properly and strictly taken, consists in two
things, viz., God's manifestation of Himself to the soul, and the soul's
answerable returns to God. This is that koinonia (fellowship) we have
here with God. Now God manifests Himself to His people by
providences as well as ordinances; neither is there any grace in a
sanctified soul hid from the gracious influences of His providential
manifestations. Sometimes the Lord manifests His displeasure and
anger against the sins of His people in correcting and rebuking
providences. His rods have a chiding voice: 'Hear ye the rod, and
who hath appointed it' (Micah 6:9). This manifestation of God's
anger kindly melts and thaws a gracious soul, and produces a double
sweet effect upon it, namely, repentance for sins past, and due
caution against future sins.
It thaws and melts the heart for sins committed. Thus David's heart
was melted for his sin when the hand of God was heavy upon him in
affliction (Psalm 32:4, 5). Thus the captive Church, upon whom fell
the saddest and most dismal providence that ever befell any of God's
people in any age of the world, see how their hearts are broken for
sin under this severe rebuke (Lamentations 2:17-19).
And then it produces caution against sin for the time to come. It is
plain that the rebukes of Providence leave this effect upon gracious
hearts (Ezra 9:13, 14; Psalm 85:8).
Sometimes God cheers and comforts the hearts of His people with
smiling and reviving providences. both public and personal. There
are times of lifting up as well as casting down by the hand of
Providence. The scene changes, the aspects of Providence are very
cheerful and encouraging, their winter seems to be over. They put off
their garments of mourning, and then, ah, what sweet returns are
made to heaven by gracious souls! Does God lift them up by
prosperity? they also will lift up their God by praises (Psalm 18, title,
and verses 1-3). So Moses and the people with him (Exodus 15) when
God had delivered them from Pharaoh, how they exalt Him in a song
of thanksgiving which, for the elegance and spirituality of it, is made
an emblem of the doxologies given to God in glory by the saints
(Revelation 15:3).
On the whole, whatever effects our communion with God in any of
His ordinances is wont to produce upon our hearts, the same we may
observe to follow our conversing with Him in His providences.
It is usually found in the experience of all the saints that in whatever
ordinance or duty they have any conscious communion with God, it
naturally produces in their spirits a deep abasement and humiliation
from the sense of divine condescension to such vile poor worms as
we are. Thus Abraham, 'which am but dust and ashes' (Genesis
18:27). The same effect follows our converse with God in His
providences. Thus when God had in the way of His providence
prospered Jacob, how does he lay himself at the feet of God, as a man
overwhelmed with the sense of mercy! 'I am not worthy of the least
of all the mercies, and of all the truth which thou hast shown thy
servant; for with my staff I passed over this Jordan, and now I am
become two bands' (Genesis 32:10). Thus also it was with David:
'Who am I, O Lord GOD, and what is my house, that thou hast
brought me hitherto?' (2 Samuel 7:18). And I doubt not but some of
you have found the same frame of heart upon you that these holy
men here expressed. Can you not remember when God lifted you up
by providence, how you cast down yourselves before Him and have
been viler in your own eyes than ever! Why, thus do all gracious
hearts. What am I, that the Lord should do thus and thus for me! O
that ever so great and holy a God should thus be concerned for so vile
and sinful a worm!
Does communion with God in ordinances melt the heart into love to
God (Song of Solomon 2:3-5)? Why, so does the observation of His
providences also. Never did any man converse with God's works of
providence aright, but found his heart at some times melted into love
to the God of his mercies. When God had delivered David from the
hand of Saul and all his enemies, he said, 'I will love thee, O LORD
my strength' (Psalm 18:1 compared with the title). Every man loves
the mercies of God, but a saint loves the God of his mercies. The
mercies of God, as they are the fuel of a wicked man's lusts, so they
are fuel to maintain a good man's love to God; not that their love to
God is grounded upon these external benefits. 'Not thine, but thee, O
Lord,' is the motto of a gracious soul, yet these things serve to blow
up the flame of love to God in their hearts, and they find it so.
Does communion with God set the keenest edge upon the soul
against sin? You see it does, and you have a great instance of it in
Moses, when he had been with God in the mount for forty days and
had there enjoyed communion with Him. When he came down and
saw the calf the people had made, see what a holy paroxysm of zeal
and anger it cast his soul into (Exodus 32:19, 20). Why, the same
effect you may discern to follow the saints' converse with God in His
providences. What was that which pierced the heart of David with
such a deep sense of the evil of his sin, which is so abundantly
manifested in Psalm 51 throughout? Why, if you look into the title,
you shall find it was the effect of what Nathan had laid before him,
and if you consult 2 Samuel 12:7-10 you will find it was the goodness
of God manifested to him in the several endearing providences of his
life, which in this he had so evilly requited the Lord for. It was the
realization of this that broke his heart to pieces. And I doubt not but
some of us have sometimes found the like effects by comparing God's
ways and our own together.
Does communion with the Lord enlarge the heart for obedience and
service? Surely it is as oil to the wheels, that makes them run on
freely and nimbly in their course. Thus when Isaiah had obtained a
special manifestation of God, and the Lord asked: 'Whom shall I
send?' he presents a ready soul for the employment) 'Here am I; send
me' (Isaiah 6:8). Why, the very same effect follows sanctified
providences, as you may see in Jehoshaphat (2 Chronicles 17:5, 6)
and in David (Psalm 116:12). O when a soul considers what God has
done for him, he cannot choose but say, What shall I return? How
shall I answer these engagements?
And thus you see what sweet communion a soul may have with God
in the way of His providences. O that you would thus walk with Him!
How much of heaven might be found on earth this way! And
certainly it will never repent the Lord He has done you good, when
His mercies produce such effects upon your hearts. He will say of
every favour thus improved, it was well bestowed, and will rejoice
over you to do you good for ever.
A great part of the pleasure and delight of the Christian life is made
out of the observations of Providence. 'The works of the LORD are
great, sought out of all them that have pleasure therein' (Psalm
111:2). That is, the study of Providence is so sweet and pleasant that
it invites and allures the soul to search and dive into it. How pleasant
is it to a well-tempered soul to behold and observe.
Observe the sweet harmony and consent of divine attributes in the
issues of Providence! They may seem sometimes to jar and clash, to
part with each other, and go contrary ways; but they only seem so to
do, for in the winding up, they always meet and embrace each other.
'Mercy and truth are met together: righteousness and peace have
kissed each other' (Psalm 85:10). This is spoken with an immediate
reference to that signal providence of Israel's deliverance out of the
Babylonish captivity, and the sweet effects thereof. The truth and
righteousness of God in the promises did, as it were, kiss and
embrace the mercy and peace that was contained in the performance
of them, after they had seemed for seventy years to be at a great
distance from each other. For it is an allusion to the usual
demonstration of joy and gladness that two dear friends are wont to
give and receive after a long absence and separation from each other;
they no sooner meet, but they smile, embrace and kiss each other.
Even thus it is here. The Hebrew word may be rendered 'have met
us,' and that also is true; for whenever these blessed promises and
performances meet and kiss each other, they are also joyfully
embraced and kissed by believing souls. There is, I doubt not, an
indirect reference in this Scripture to the Messiah also, and our
redemption by Him. In Him it is that these divine attributes, which
before seemed to clash and contradict one another in the business of
our salvation, have a sweet agreement and accomplishment. Truth
and righteousness do in Him meet with mercy and peace in a blessed
agreement. What a lovely sight is this, and how pleasant to behold!
O, if we would but stand upon our watchtower (Habakkuk 2:3) to
take due observations of Providence, what rare prospects might we
have! Luther understands it of the Word of God, as much as to say, I
will look into the Word, and observe there how God accomplishes all
things, and brings them to pass, and how His works are the fulfilling
of His Word. Others, as Calvin, understand it of a man's own retired
thoughts and meditations, in which a man carefully observes what
purposes and designs God has upon the world in general, or upon
himself in particular, and how the truth and righteousness of God in
the Word work them selves through all difficulties and impediments,
and meet in the mercy, peace and happiness of the saints at last.
Every believer, take it in which sense you will, has his watchtower as
well as Habakkuk; and give me leave to say, it is an angelic
employment to stand up and behold the consent of God's attributes,
the accomplishment of His ends and our own happiness in the works
of Providence. For this is the very joy of the angels and saints in
heaven, to see God's ends wrought out and His attributes glorified in
the mercy and peace of the Church (Revelation 14:1-3, 8).
And as it is a pleasant sight to see the harmony of God's attributes, so
it is exceedingly pleasant to behold the resurrection of our own
prayers and hopes as from the dead, Why, this you may often see, if
you will duly observe the works of Providence towards you. We hope
and pray for such and such mercies to the Church, or to ourselves;
but God delays the accomplishment of our hopes, suspends the
answer of our prayers and seems to speak to us: 'For the vision is yet
for an appointed time, but at the end it shall speak and not lie:
though it tarry, wait for it: because it will surely come, it will not
tarry' (Habakkuk 2:3). But we have no patience to wait the time of
the promise, our hopes languish and die in the interim; and we say
with the despondent Church, 'My hope is perished from the LORD'
(Lamentations 3:18). But how sweet and comfortable it is to see
these prayers fulfilled after we have given up all expectation of them!
May we not say of them that it is even 'life from the dead.' This was
David's case (Psalm 31:22); he gave up his hopes and prayers for lost,
yet lived to see the comfortable and unexpected returns of them. And
this was the case of Job (6:11); he had given up all expectation of
better days, and yet this man lived to see a resurrection of all his lost
comforts with an advantage. Think how that change and unexpected
turn of Providence affected his soul. It is with our hopes and prayers
as with our alms: 'Cast thy bread on the waters: for thou shalt find it
after many days' (Ecclesiastes 11:1). Or as it was with Jacob, who had
given over all hopes of ever seeing his beloved Joseph again, but
when a strange and unexpected Providence had restored that
hopeless mercy to him again, O how ravishing and transporting it
was! (Genesis 46:29, 30).
What a transporting pleasure it is to behold great blessings and
advantages to us wrought by Providence out of those very things that
seemed to threaten our ruin or misery! And yet by duly observing the
ways of Providence you may to your singular comfort find it so. Little
did Joseph think his transportation into Egypt had been in order to
his advancement there; yet he lived with joy to see it and with a
thankful heart to acknowledge it (Genesis 45:5). Wait and observe,
and you shall assuredly find that promise (Romans 8:28) working
out its way through all providences. How many times have you been
made to say as David, 'It is good for me that I have been afflicted'
(Psalm 119:71). O what a difference we have seen between our
afflictions at our first meeting with them, and our parting from them!
We have entertained them with sighs and tears but parted from them
with joy, blessing God for them, as the happy instruments of our
good. Thus our fears and sorrows are turned into praises and songs
of thanksgiving.
What unspeakable comfort it is for a poor soul, that sees nothing but
sin and vileness in itself, at the same time to see what a high esteem
and value the great God has for him! This may be discerned by a due
attendance to Providence, for there a man sees goodness and mercy
following him through all his days (Psalm 23:6). Other men pursue
good, and it flies from them, they can never overtake it; but goodness
and mercy follow the people of God, and they cannot avoid or escape
it. It gives them chase day by day, and finds them out even when they
sometimes put themselves by sin out of the way of it. In all the
providences that befall them goodness and mercy pursue them. O
with what a melting heart do they sometimes reflect upon these
things! 'And will not the goodness of God be discouraged from
following me, notwithstanding all my vile affronts and abuses of it in
former mercies? Lord, what am I, that mercy should thus pursue me,
when vengeance and wrath pursue others as good by nature as I am?'
It certainly argues the great esteem God has of a man, when He thus
follows him with sanctified providences, whether comforts or
crosses, for his good. And so much is plain, from 'What is man . . that
thou shouldest visit him every morning, and try him every moment!'
(Job 7:17, 18). Certainly, God's people are His treasure, and by this it
appears that they are so, that He withdraws not his eye from them
(Job 36:7). I say not that God's favour and respect to a man may be
concluded solely from His providences, but sanctified providences
may very much make it clear to us; and when it does so, it cannot but
be matter of exceeding great joy.
What is there in all this world that can give a soul such joy and
comfort as to find himself by everything set on and furthered in his
way to heaven! And yet this may be discerned by a careful attendance
to the effects and issues of providences. However contrary the winds
and tides of Providence at any time seem to us, yet nothing is more
certain than that they all conspire to hasten sanctified souls to God
and fit them for glory.
Saint Paul knew that both his bonds and the afflictions added to
them should turn to, or, as the word imports, finally issue in his
salvation. Not that in themselves they serve to any such purpose; but
as they are overruled and determined to such an end, 'through your
prayer and the supply of the Spirit of Jesus Christ' (Philippians 1:19).
When prayer, the external, and the Spirit, the internal means are
joined with them, then afflictions themselves become excellent
means to promote salvation. And have we not with joy observed how
those very things that sense and reason tell us are opposite to our
happiness have been the most blessed instruments to promote it!
How has God blessed crosses to mortify corruption, wants to kill our
wantonness, disappointments to wean us from the world! O we little
think how comfortable those things will be in the review, which are
so burdensome to present sense!
I beseech you consider what an effectual means the due observation
of Providence will be to overpower and suppress the natural atheism
that is in your hearts.
There is a natural seed of atheism in the best hearts, and this is very
much nourished by passing a rash and false judgment upon the
works of Providence. When we see wicked ones prospering in the
world, and godly men crushed and destroyed in the way of
righteousness and integrity, it may tempt us to think there is no
advantage by religion and all our self-denial and holiness to be little
better than lost labour. Thus stood the case with good Asaph:
'Behold, these are the ungodly, who prosper in the world; they
increase in riches' (Psalm 73:12). And what does the flesh infer from
this? Why, no less than the unprofitableness of the ways of holiness:
'Verily I have cleansed my heart in vain, and washed my hands in
innocency' (verse 13). This irreligious inference carnal reason was
ready to draw from the dispensations of outward prosperity to
wicked men; but now if we would carefully observe either the signal
retributions of Providence to many of them in this world or to all of
them in the world to come, O what a full confirmation is this to our
faith! 'The LORD is known by the judgments which he executeth'
(Psalm 9:16). Psalm 58 contains the characters of the most
prodigious sinners, whose wickedness is aggravated by the
deliberation with which it is committed (verse 2) by their habit and
custom in it (verse 3) and by their incorrigibleness and persistence in
it (verses 4, 5). And the Providence of God is there invited to destroy
their power (verse 6), and that either by a gradual and unperceived
consumption of them (verses 7, 8) or by a sudden and unexpected
stroke (verse 9).
And what shall the effects of such providence be to the righteous?
Why, it shall be matter of joy (verse 10) and great confirmation to
their faith in God: 'Verily there is a God that judgeth in the earth'
(verse 11).
And, on the contrary, how convincingly clear are those providences
that demonstrate the being, wisdom, power, love and faithfulness of
God in the supporting, preserving and delivering of the righteous in
all their dangers, fears and difficulties! In these things the Lord
shows Himself to His people (Psalm 94:1). Yea, He shows Himself to
spiritual eyes in the providences, as clearly as the sun manifests itself
by its own beams of light. 'And his brightness was as the light; he had
horns coming out of his hand; and there was the hiding of his power'
(Habakkuk 3:3, 4). It is spoken of the Lord's going forth for His
people in their deliverance from their enemies. Then He had horns
or rays and beams of power and mercy coming out of His hands. By
His hands are meant His providential administrations and
dispensations, and the horns that came out of them are nothing else
but the glorious display of His attributes in those providences. How
did God make Himself known to His people in that signal
deliverance of them out of Egypt? (Exodus 6:3). Then He was known
to them by His name Jehovah in giving being by His providences to
the mercies promised.
Thus when Christ shall give His people the last and greatest
deliverance from Antichrist, He shall show Himself to His people 'in
a vesture dipped in blood, and his name shall be called, The Word of
God' (Revelation 19:13). His name was the Word of God before; but
then He was the Word revealing and manifesting the promises and
truths of God; now accomplishing and fulfilling them. 'For that thy
name is near, thy wondrous works declare (Psalm 75:1).
But more particularly, let us bring it home to our own experience. It
may be we find ourselves sometimes assaulted with atheistical
thoughts. We are tempted to think God has left all things below to
the course and sway of nature, that our prayers do not reach Him
(Lamentations 3:44), that He does not regard what evils befall us.
But tell me, saints, have you not enough at hand to stop the mouths
of all such temptations? O do but reflect upon your own experiences,
and solemnly ask your own hearts the following questions:
Have you never seen the all-sufficient God in the provisions He has
made for you and yours, throughout all the way that you have gone?
Who was it that supplied to you whatever was needful in all your
straits? Was it not the Lord? 'He hath given meat unto them that fear
him; he will ever be mindful of his covenant' (Psalm 111:5). O do but
consider the constancy, seasonableness and at some times the
extraordinariness of these provisions, and how they have been given
in answer to prayer, and shut your eyes if you can against the
convincing evidence of that great truth: 'He withdraweth not his eyes
from the righteous' (Job 36:7).
Have you not plainly discerned the care of God in your preservation
from so many and great dangers as you have escaped and been
carried through hitherto? How is it that you have survived so many
mortal dangers, sicknesses, accidents, designs of enemies to ruin
you? It is, I presume, beyond question with you that the very finger
of God has been in these things, and that it is by His care alone you
have been preserved. When God had so signally delivered David
from a dangerous disease and the plots of enemies against him, 'By
this,' he says, 'I know thou favourest me, because mine enemy doth
not triumph over me' (Psalm 41:11). He gathered from those gracious
protections the care God had over him.
Have you not plainly discerned the hand of God in the returns and
accomplishments of your prayers? Nothing can be more evident than
this to men of observation. 'I sought the LORD, and he heard me,
and delivered me from all my fears. They looked unto him and were
lightened, and their faces were not ashamed. This poor man cried,
and the LORD heard him, and saved him out of all his troubles'
(Psalm 34:6). Parallel to this runs the experience of thousands and
ten thousands of Christians this day; they know they have the
petitions they asked of Him. The mercy carries the very impress and
stamp of the duty upon it, so that we can say, This is the mercy, the
very mercy I have so often sought God about. O how satisfying and
convincing are these things!
Have you not evidently discerned the Lord's hand in the guiding and
directing of your paths to your unforeseen advantage? Things that
you never planned for yourselves have been brought about beyond all
your thoughts. Many such things are with God; and which of all the
saints has not found that word, 'The way of man is not in himself'
(Jeremiah 10:23) verified by clear and undeniable experience? I
presume, if you will but look over the mercies you possess this day,
you will find three to one, it may be ten to one, thus wrought by the
Lord for you. And how satisfying beyond all arguments in the world
are these experiences, that there is a God to whom His people are
exceedingly dear, a God that performs all things for them (Psalm
57:2)! Is it not fully convincing that there is a God who takes care of
you, inasmuch as you have found in all the temptations and
difficulties of your lives His promises still fulfilled and faithfully
performed in all those conditions? I appeal to yourselves, whether
you have not seen that promise made good: 'I will be with him in
trouble' (Psalm 91:15) and that, 'God is faithful, who will not suffer
you to be tempted above that ye are able: but will with the
temptation also make a way of escape, that ye may he able to bear it'
(1 Corinthians 10:13). Have not these been as clearly made out by
Providence before your eyes, as the sun at noonday? What room then
is left for atheistical suggestions in your breasts?
The remembering and recording of the performances of Providence
will be a singular support to faith in future exigencies. This excellent
use of it lies full in the very eye of the text. There never befell David
in all his troubles a greater strait and distress than this; and
doubtless his faith had staggered had not the consideration of former
providences come in to its relief. From this topic faith argues, and
that very strongly and conclusively. So did David's faith in many
exigencies. When he was to encounter the champion of the
Philistines, it was from former providences that he encouraged
himself (1 Samuel 17:37). And the apostle Paul improves his
experiences to the same purpose (2 Corinthians 1:9, 10). Indeed the
whole Scripture is full of it. What Christian does not understand the
exceeding usefulness of those experiences he has had to relieve and
enliven? But I shall not satisfy myself with the common assertion,
than which nothing is more trite in the lips of professors, but will
labour to show you wherein the great usefulness of our recorded
experiences, for encouraging faith labouring under difficulties,
consists. To this purpose, I shall desire the reader to ponder seriously
these following particulars:
Consider how much advantage those things have upon our souls
which we have already felt and tasted, beyond those which we never
relished by any former experience? What is experience but the
bringing down of the objects of faith to the adjudication and test of
spiritual sense? Now when anything has been once tasted, felt and
judged by a former experience, it is much more easily believed and
received when it occurs again. It is much easier for faith to travel in a
path that is well known to it, having formerly trod it, than to beat out
a new one which it never trod, nor can see one step before it. Hence
it is, though there is a difficulty in all the acts of faith, yet scarce in
any like the first venture it makes upon Christ; and the reason lies
here, because in the subsequent acts it has all its former experiences
to aid and encourage it; but in the first venture it has none at all of its
own, it takes a path which it never knew before.
To trust God without any trial or experience is a more noble act of
faith; but to trust Him after we have often tried Him is known to be
more easy. O it is no small advantage to a soul in a new plunge and
distress to be able to say, This is not the first time I have been in
these deeps and yet emerged out of them. Hence it was that Christ
rubbed up His disciples' memories with what Providence had
formerly wrought for them in a day of need. 'O ye of little faith, why
reason ye among yourselves, because ye have brought no bread? Do
ye not yet understand, neither remember?' (Matthew 16:8-11). As
much as to say, Were you never in any need of bread before now? Is
this the first difficulty that ever your faith met with? No, no, you have
been in straits, and experienced the power and care of God in
supplying them before now; and therefore I cannot but call you men
of 'little faith'; for a very ordinary and small measure of faith,
assisted with so much experience as you have had, would enable you
to trust God. There is as much difference between believing before
and after experience as there is between swimming with bladders
and our first venture into the deep waters without them.
What a singular encouragement to faith do former experiences yield
it, by answering all the pleas and objections of unbelief drawn from
the object of faith! Now there are two things that unbelief stumbles
at in God: His power and His willingness to help.
Unbelief maintains the impossibility of relief in deep distresses. 'Can
God furnish a table in the wilderness? . . . Can he give bread also?
Can he provide flesh for his people?' (Psalm 78:19, 20). O vile and
unworthy thoughts of God which proceed from our measuring the
immense and boundless power of God by our own line and measure!
Because we do not see which way relief should come, we conclude
none is to be expected. But all these reasonings of unbelief are
vanquished by a serious reflection upon our own experiences. God
has helped, therefore He can. 'His hand is not shortened' (Isaiah
59:1). He has as much power and ability as formerly.
Unbelief queries the will of God, and questions whether He will now
be gracious, though He has been so formerly. But after so many
experiences of His readiness to help, what room for doubting
remains? Thus Paul reasoned from the experience of what He had
done to what He could do (2 Corinthians 1:10), and so did David (1
Samuel 17:36). Indeed, if a man had never experienced the goodness
of God to him, it were not so heinous a sin to question His
willingness to do him good; but what place is left after such frequent
trials?
It gives great encouragement to faith to answer the objections of
unbelief drawn from the subject. Now these objections are of two
sorts also.
First, such as are drawn from our great unworthiness. How, says
unbelief can so sinful and vile a creature expect that ever God should
do this or that for me? It is true, we find He did great things for
Abraham, Isaac, Jacob, Moses, etc., but these were men of eminent
holiness, men that obeyed God and denied themselves for Him, and
lived more in a day to His glory than ever I did all my days!
Well, but what signifies all this to a soul that under all its felt vileness
and unworthiness has tasted the goodness of God as well as they? As
unworthy as I am, God has been good to me notwithstanding. His
mercy appeared first to me when I was worse than I am now, both in
condition and disposition; and therefore I will still expect the
continuance of His goodness to me, though I do not deserve it. 'For if
when we were enemies, we were reconciled to God by the death of his
Son, much more being reconciled, we shall be saved by his life'
(Romans 5:10).
Secondly, such as are drawn from the extremity of our present
condition. If troubles or dangers grow to a height and we see nothing
but ruin and misery in the eye of reason before us, now unbelief
becomes importunate and troublesome to the soul. Now where are
your prayers, your hopes, yea, where is now your God? But all this is
easily put by and avoided by consulting our experiences in former
cases. This is not the first time I have been in these straits, nor the
first time I have had the same doubts and despondencies; and yet
God has carried me through all (Psalm 77:7-9). This is what prevents
a Christian from losing all his hopes in an hour of temptation. O how
useful are these things to the people of God!
The remembrance of former providences will minister to your souls
continual matter of praise and thanksgiving, which is the very
employment of the angels in heaven, and the sweetest part of our
lives on earth.
If God will prepare mercy and truth for David, he will prepare praises
for his God, and that daily (Psalm 61:7, 8). 'By thee have I been
holden up from the womb; thou art he that took me out of my
mother's bowels'; there mercies from the beginning are recognized.
'My praise shall be continually of thee' (Psalm 71:6); there the
natural result of those recognitions is expressed.
There are five things belonging to the praise of God, and all of them
have relation to His providences exercised about us:
(1) A careful observation of the mercies we receive from Him (Isaiah
41:17-20). This is fundamental to all praise. God cannot be glorified
for the mercies we never noted.
(2) A faithful remembrance of the favours received. 'Bless the LORD,
O my soul, and forget not all his benefits' (Psalm 103:2). Hence the
Lord brands the ingratitude of His people, 'They soon forgat his
works' (Psalm 106:13).
(3) A due appreciation and valuation of every providence that does
us good (1 Samuel 12:24). That providence that fed them in the
wilderness with manna was a most remarkable providence to them;
but since they did not value it at its worth, God had not that praise
for it which He expected (Numbers 11:6).
(4) The stirring up of all the faculties and powers of the soul in the
acknowledgment of these mercies to us. Thus David: 'Bless the
LORD, O my soul; and all that is within me bless his holy name'
(Psalm 103:1). Soul-praise is the very soul of praise: this is the very
fat and marrow of that thank-offering.
(5) A suitable recompense for the mercies received. This David was
careful about (Psalm 116:1). And the Lord taxes good Hezekiah for
the neglect of it (2 Chronicles 32:24, 25). This consists in a full and
hearty resignation to Him of all that we have received by providence
from Him, and in our willingness actually to part with all for Him
when He shall require it.
Thus you see how all the ingredients to praise have respect to
providences. But more particularly I will show you that, as all the
ingredients of praise have respect to providences, so all the motives
and arguments obliging and engaging souls to praise are found
therein also. To this end consider how the mercy and goodness of
God is exhibited by Providence to excite our thankfulness.
The goodness and mercy of God to His people is seen in His
providences concerning them: and this is the very root of praise. It is
not so much the possession that Providence gives us of such or such
comforts as the goodness and kindness of God in the dispensing of
them that engages a gracious soul to praise. 'Because thy
lovingkindness is better than life, my lips shall praise thee' (Psalm
63:3). To give, maintain and preserve our life are choice acts of
Providence; but to do all this in a way of grace and lovingkindness,
this is far better than the gifts themselves. Life is but the shadow of
death without it. This is the mercy that crowns all other mercies
(Psalm 103:4). It is this a sanctified soul desires God would manifest
in every providence concerning him (Psalm 17:7), and what is our
praising of God but our showing forth that lovingkindness which He
shows to us in His providences? (Psalm 92:1, 2).
As the lovingkindness of God manifested in Providence is a motive to
praise, so the free and undeserved favours of God, dispensed by the
hand of Providence, oblige the soul to praise. This was the
consideration that melted David's heart into a thankful praising
frame, even the consideration of the free and undeserved favours
cast in upon him by Providence. 'Who am I, O Lord GOD, and what
is my house, that thou hast brought me hitherto?' (2 Samuel 7:18),
that is, raised me by Providence from a mean condition to all this
dignity; from following the ewes, to feed Jacob His people (Psalm
78:70, 71). O this is what engages thankfulness (Genesis 32:10)!
As the freeness of mercies dispensed by Providence engages praise:
so the multitudes of mercies heaped this way upon us strongly oblige
the soul to thankfulness. Thus David comes before the Lord
encompassed with a multitude of mercies to praise Him (Psalm 5:7).
We have our loads of mercies, and that every day (Psalm 68:19). O
what a rich heap will the mercies of one day make, being laid
together!
As the multitudes of mercies dispensed by Providence oblige to
praise, so the tenderness of God's mercy, manifested in His
providence, leaves the soul under a strong obligation to thankfulness.
We see what tender regard the Lord has of all our needs, difficulties
and burdens. 'Like as a father pitieth his children, so the LORD
pitieth them that fear him' (Psalm 103:13). He is 'full of bowels' as
that word in James 5:11 signifies. Yea, there are not only bowels of
compassion in our God, but the tenderness of bowels, like those of a
mother to her sucking child (Isaiah 49:15). He feels all our pains as if
the apple of His eye were touched (Zechariah 2:8), and all this is
shown to His people in the way of His providences with them (Psalm
111:2-4). O who of all the children of God has not often found this in
His providences? And who can see it, and not be filled with
thankfulness? All these are so many bands clapped by Providence
upon the soul to oblige it to a life of praise. Hence it is that the
prayers of the saints are so full of thanksgivings upon these accounts.
It is sweet to recount them to the Lord in prayer, to lie at His feet in a
holy astonishment at His gracious condescension to poor worms.
The due observation of Providence will endear Jesus Christ every day
more and more to your souls. Christ is the channel of grace and
mercy. Through Him are all the streams of mercy that flow from God
to us, and all the returns of praise from us to God (1 Corinthians 3:21,
22). All things are ours upon no other title but our being His.
Now there are various things in Providence which exceedingly
endear the Lord Jesus Christ to His people, and these are the most
sweet and delightful parts of all our enjoyments.
The purchase of all those mercies which Providence conveys to us, is
by His own blood; for not only spiritual and eternal mercies but even
all our temporal ones are the acquisition of His blood. As sin
forfeited all, so Christ restored all these mercies again to us by His
death. Sin had so shut up the womb of mercy that had not Christ
made an atonement by death it could never have brought forth one
mercy to all eternity for us. It is with Him that God freely gives us all
things (Romans 8:32): heaven itself, and all things needful to bring
us thither, among which is principally included the tutelage and aid
of divine Providence. So that whatever good we receive from the
hand of Providence, we must put it upon the score of Christ's blood;
and when we receive it, we may say, it is the price of blood; it is a
mercy rising up out of the death of Christ; it cost Him dear though it
come to me freely; it is sweet in the possession but costly in the
acquisition. Now this is a most endearing consideration. Did Christ
die that these mercies might live? Did He pay His invaluable blood to
purchase these comforts that I possess? O what transcendent,
matchless love was the love of Christ! You have known parents that
have laid out all their stock of money to purchase estates for their
children; but when did you hear of any that spent the whole stock
and treasure of their blood to make a purchase for them? If the life of
Christ had not been so painful and sad to Him, ours could not have
been so sweet and comfortable to us. It is through His poverty we are
enriched (2 Corinthians 8:9). These sweet mercies that are born of
Providence every day are the fruits of 'the travail of his soul' (Isaiah
53:11).
The sanctification of all those mercies which Providence conveys to
us is by our union with Christ. It is by virtue of our union with His
person that we enjoy the sanctified gifts and blessings of Providence.
All these are mercies additional to that great mercy, Christ (Matthew
6:33). They are given with Him (Romans 8:32). This is the tenure by
which we hold them (1 Corinthians 3:21-23). What we lost in Adam is
restored again with advantage in Christ. Immediately upon the fall,
that curse (Genesis 2:17) seized upon all the miserable posterity of
Adam and upon all their comforts, outward as well as inward; and
this still lies heavy upon them. All that Providence does for them that
are Christless is but to feed so many poor condemned wretches till
the sentence they are under is executed upon them. It is indeed
bountiful and openhanded to many of them and fills them with
earthly comforts; but not one special sanctified mercy is to be found
among all their enjoyments. These gifts of Providence do but deceive,
defile and destroy them through their own corruptions, and for want
of union with Christ. 'The prosperity of fools shall destroy them'
(Proverbs 1:32). But when a man is once in Christ, then all
providences are sanctified and sweet. 'Unto the pure, all things are
pure' (Titus 1:15). 'A little that a righteous man hath is better than the
treasures of many wicked' (Psalm 37:16). Now Christ becomes a head
of influence as well as of dominion; and in all things He consults the
good of His own members (Ephesians 1:22).
The dispensation of all our comforts and mercies is by His direction
and appointment. It is true, the angels are employed in the kingdom
of Providence. They move the wheels, that is, are instrumental in all
the revolutions in this lower world; but still they receive directions
and orders from Christ, as you may see in that admirable scheme of
providences (Ezekiel 1:25, 26). Now what an endearing meditation is
this! Whatever creature is instrumental for any good to you, it is your
Lord Jesus Christ that gave the orders and commands to that
creature to do it; and without it they could have done nothing for
you. It is your Head in heaven that consults your peace and comfort
on earth; these are the fruits of His care for you. So in the prevention
and restraints of evil; it is He that bridles the wrath of devils and
men; He holds the reins in His own hands (Revelation 2:10). It was
the care of Christ over His poor sheep at Damascus that stopped the
raging adversary who was upon the way, designing to destroy them
(Acts 9).
The continuation of all your mercies and comforts, outward as well
as inward, is the fruit of His intercession in heaven for you. As the
offering up of the Lamb of God as a sacrifice for sin opened the door
of mercy at first, so His appearing before God as a Lamb that had
been slain still keeps that door of mercy open (Revelation 5:6;
Hebrews 9:24). By this His intercession our peace and comforts are
prolonged to us (Zechariah 1:12, 13). Every sin we commit would put
an end to the mercies we possess were it not for that plea which is
put in for us by it. 'And if any man sin, we have an advocate with the
Father, Jesus Christ the righteous: and he is the propitiation for our
sins' (1 John 2:1, 2). This stops all accusations, and procures new
pardons for new sins Hence it is 'he saves to the utter most'
(Hebrews 7:25), to the last completing act. New sins do not make
void our former pardons nor cut off our privileges settled upon us in
Christ.
The returns and answers of all your prayers and cries to heaven for
the removing of your afflictions or supply of your needs are all
procured and obtained for you by Jesus Christ. He is the master of
your requests; and were it not that God had respect to Him, He
would never regard your cries to Him nor return an answer of peace
to you, however great your distresses might be (Revelation 8:3, 4). It
is His name that gives our prayers their acceptance (John 15:16);
because the Father can deny Him nothing, therefore your prayers are
not denied. Does God condescend to hear you in the day of trouble?
Does He convince you by your own experience that your prayers have
power with God and do prevail? O see how much you owe to your
dear Lord Jesus Christ for this high and glorious privilege!
The Covenant of Grace, in which all your comfortable enjoyments are
comprised, and by which they are secured, sanctified and sweetened
to you, is made in Christ and ratified by Him between God and you.
Your mercies are all comprised in this covenant, even your daily
bread (Psalm 111:5), as well as your justification and other spiritual
mercies. It is your covenant interest that secures to you whatever it
comprises; hence they are called 'the sure mercies of David' (Isaiah
55:3). Nay, this is what sanctifies them and gives them the nature of
special and peculiar mercies. One such mercy is worth a thousand
common mercies. And being sanctified and special mercies, they
must needs be exceedingly sweet beyond all other mercies. For these
reasons it was that David so rejoiced in his covenant interest, though
laden with many afflictions (2 Samuel 23:5). But now all this hangs
entirely upon Christ. The New Testament is in His blood (1
Corinthians 11:25), and whatever mercies you reap from that
covenant, you must thank the Lord Jesus Christ for them. Put all this
together, and then think how such considerations will endear Christ
to your souls!
The due observations of Providence have a marvelous efficacy to
melt the heart, and make it thaw and submit before the Lord.
How can a sanctified heart do less than melt into tears while it either
considers the dealings of God from time to time with it, or compares
the mercies received with the sins committed, or the different
administrations of Providence towards itself and others!
Let a man but set himself to think deliberately and closely of the
ways of Providence towards him, let him but follow the leading of
Providence, as it has led him all along the way that he has gone, and
if there is any principle of gracious tenderness in him, he shall meet
with variety of occasions to excite and draw it forth.
Go back with your serious thoughts to the beginning of the ways of
God with you, the mercies that broke out early in your youth, even
the first-born mercies from the womb of Providence; and you will
say, What need I go farther? Here is enough, not only to move, but
overwhelm my heart. 'Wilt thou not from this time cry unto me, my
Father, thou art the guide of my youth?' (Jeremiah 3:4). What a
critical time is the time of youth! It is the molding age; and,
ordinarily, according to the course of those leading providences
after-providences do steer their course. What levity, rashness,
ignorance and strong propensities to sin and ruin accompanied that
age! How many being then left to the sway of their own lusts run
themselves into those sins and miseries which they never recover
themselves from to their dying day! These, like the errors of the first
concoction, are rarely rectified afterwards. Did the Lord guide you by
His providence when but a child? Did He then preserve you from
those follies and misdemeanors which blast the very blossom and nip
the bud, so that no good fruit is to be expected afterwards? Did He
then cast you into such families, or among such company and
acquaintance, as molded and formed your spirit into a better
disposition? Did He then direct you into that way of employment in
which you have seen so large a train of happy consequences ever
since following you? And will you not from henceforth say: 'My
Father, thou art the guide of my youth'?
Let us but bring our thoughts close to the providences of after-times,
and consider how the several changes and removes of our lives have
been ordered for us. Things we never foresaw nor designed, but
much better for us than what we did design, have been all along
ordered for us. The way of man is not in himself. God's thoughts have
not been our thoughts, nor His ways our ways (Isaiah 55:8). Among
the eminent mercies of your life, reader, how many of them have
been mere surprises to you! Your own projects have been thrust
aside to make way for better things designed by Providence for you.
Nay, do but observe the springs and autumns of Providence, in what
order they have flourished and faded with you, and you will find
yourself overpowered with the sense of divine wisdom and goodness.
When necessity required, such a friend was stirred up to help you,
such a place opened to receive you, such a relation raised up or
continued to refresh you. And no sooner does Providence deprive
you of any of them, but either your need of them ceases, or some
other way is opened to you. O the depth of God's wisdom and
goodness! O the matchless tenderness of God to His people!
Compare the dealings of Providence with you and others, yea, with
others that sprang up with you in the same generation, it may be, in
the same families and from the same parents, it may be in families
greater and more flourishing in the world than yours, and see the
difference, upon many great accounts, it has made between you and
them. I knew a Christian who after many years' separation was
visited by his own brother, the very sight of whom wrought upon him
much as the sight of Benjamin did upon Joseph, so that he could not
refrain to fall upon his neck and weep for joy; but after a few hours
spent together, finding the spirit of his brother not only estranged
from all that is spiritual and serious, but also very vain and profane,
he hastened to his chamber, shut the door upon him, threw himself
down at the feet of God and with flowing eyes and a melting heart
admired the distinguishing grace of God, saying, 'Was not Esau
Jacob's brother?' (Malachi 1:2). O grace, grace, astonishing grace!
Compare the behavior of Providence towards you, with your own
behavior towards the Lord; and it must needs melt your hearts to
find so much mercy bestowed where so much sin has been
committed. What place did you ever live in, where you cannot
remember great provocations committed, and notwithstanding that,
manifold mercies received? O with how many notwithstandings and
neverthelesses has the Lord done you good in every place! What
relationship has not been abused by sin, and yet both raised up and
continued by Providence for your comfort! In every place God has
left the marks of His goodness, and you the remembrances of your
sinfulness. Give yourselves but leave to think of these things, and it
will be strange if your hearts do not melt at the remembrance of
them.
Or lastly, do but compare your dangers with your fears, and both
with the strange outlets and doors of escape Providence has opened,
and it cannot do less than overpower you with a full sense of divine
care and goodness. There have been dark clouds seen to rise over
you, judgment even at your door, sometimes threatening your life,
sometimes your liberty, sometimes your estates, and sometimes your
dearest relatives, in whom, it may be, your life was bound up.
Remember in that day what faintness of spirit seized you, what
charges of guilt stirring up fears of the issue within you. You turned
to the Lord in that distress, and has He not made a way to escape,
and delivered you from all your fears (Psalm 34:4)?
O, is your life such a continued throng, such a mad hurry, that there
is no time for Christians to sit alone and think on these things, and
press these marvelous manifestations of God in His providences
upon their own hearts? Surely, might these things but lie upon our
hearts, talk with our thoughts by day and lodge with us at night, they
would even force their passage down to our very reins.
Due observation of Providence will both beget and secure inward
tranquility in your minds, amidst the vicissitudes and revolutions of
things in this unstable vain world.
'I will both lay me down in peace, and sleep; for thou, LORD, only
makest me dwell in safety' (Psalm 4:8). He resolves the sinful fear of
events shall not rob him of his inward quiet, nor torture his thoughts
with anxious forebodings. He will commit all his concerns into that
faithful fatherly hand that had hitherto wrought all things for him,
and he does not mean to lose the comfort of one night's rest, nor
bring the evil of tomorrow upon today, but knowing in whose hand
he was, wisely enjoys the sweet felicity of a resigned will.
Now this tranquility of our minds is as much begotten and preserved
by a due consideration of Providence as by anything whatever. Hence
it was that our Lord Jesus Christ, when He would cure the disciples'
anxious and distracting care about a livelihood, bids them consider
the care Providence has over the birds of the air and the lilies of the
field, how it feeds the one and clothes the other without any anxious
care of theirs; and would have them well consider those providences,
and reason themselves into a calm and sweet composure of spirit
from those considerations (Matthew 6:27-34).
Two things destroy the peace and tranquility of our lives, our
bewailing past disappointments, or fearing future ones. But would
we once learn prevision and provision to be divine prerogatives and
take notice how often Providence baffles those that pretend to it,
causing the good they foresaw, according to their conjectures,
coming to their hand, yet to baulk them and flee from them: and the
evil they thought themselves sufficiently secured from, to invade
them; I say, would we consider how Providence daily baffles these
pretensions of men, and asserts its own dominion, it would greatly
conduce to the tranquility of our lives.
This is a great truth, that there is no face of adversity so formidable,
but being viewed from this station, would become amicable. Now
there are several things in the consideration of Providence that
naturally and kindly compose the mind of a Christian to peace, and
bring it to a sweet rest, while events hang in a doubtful suspense.
First, the supremacy of Providence and its uncontrollable power in
working. This is often seen in the good that it brings us in a way that
is above the thoughts and cares of our minds, or labour of our hands.
'I had not thought,' said Jacob, 'to see thy face; and lo, God hath
showed me also thy seed' (Genesis 48:11). There is a frequent
coincidence of providences in a way of surprise, which from no
appearance or the remotest tendency of outward causes could be
foreseen, but rather falls visibly contrary to the present scheme and
state of our affairs. Nothing tends to convince us of the vanity and
folly of our own anxieties and fears more than this does.
Second, the profound wisdom of Providence in all that it performs
for the people of God. The wheels are full of eyes (Ezekiel 1:18), that
is, there is an intelligent and wise Spirit that sits upon and governs
the affairs of this world. This wisdom shines out to us in the
unexpected, yea, contrary events of things. How often have we been
courting some beautiful appearance that invited our senses, and with
trembling shunned the formidable face of other things, when,
notwithstanding, the issues of Providence have convinced us that our
danger lay in what we courted and our good in what we so studiously
declined! This also is a sweet principle of peace and quiet to the
Christian's mind, that he knows not but his good may be intended in
what seemed to threaten his ruin. Many were the distresses and
straits of Israel in the wilderness, but all was to humble them, that he
might do them good in the latter end (Deuteronomy 8:16). Sad and
dismal was the face of that providence that sent them out of their
own land into the land of the Chaldeans; yet even this was a project
to do them good (Jeremiah 24:5). How often have we retracted our
rash and headlong censures of things upon experience of this truth,
and been taught to bless our afflictions and disappointments in the
name of the Lord! Many a time have we kissed those troubles at
parting which we met with trembling. And what can promote peace
under doubtful providences more effectually than this?
The experiences we have had throughout our lives of the faithfulness
and constancy of Providence are of excellent use to allay and quieten
our hearts in any trouble that befalls us. 'Hitherto hath the LORD
helped us' (1 Samuel 7:12). We never found Him wanting to us in any
case hitherto. This is not the first strait we have been in nor the first
time that our hearts and hopes have been low. Surely He is the same
God now as heretofore, His hand is not shortened, neither does His
faithfulness fail. O recount in how great extremities former
experience has taught you not to despair!
The conjectures Christians may make of the way of Providence
towards them from what its former methods have been towards
them is exceedingly quieting and comfortable. It is usual with
Christians to compare times with times and to guess at the issue of
one providence by another. The saints know what course Providence
usually holds and accordingly with great probability infer what they
may expect from what in like cases they have formerly observed.
Christian, examine your own heart and its former observations, and
you will find, (as Psalm 89:30-32) that it is usually the way of God to
prepare some smart rods to correct you, when either your heart has
secretly revolted from God and is grown vain, careless and sensual,
or when your steps have declined and you have turned aside to
commit iniquity. And then when those rods have been sanctified to
humble, reduce and purge your heart, it is usually observed that
those sad providences are then upon the change, and then the Lord
changes the voice of His Providence towards you. 'Go and proclaim
these words towards the north and say, Return thou backsliding
Israel, saith the LORD; and I will not cause mine anger to fall upon
you: for I am merciful, saith the LORD, and I will not keep anger for
ever. Only acknowledge thine iniquity' (Jeremiah 3:12, 13).
If therefore I find the blessed effects of the rod upon me, that it has
done its work, to break the hard heart and pull down the proud heart
and awaken the drowsy heart and quicken the slothful, negligent,
lazy heart; now with great probability I may conjecture a more
comfortable aspect of Providence will quickly appear, the refreshing
and reviving time is nigh.
It is usual with Christians to argue themselves into fresh reviving
hopes, when the state of things is most forlorn, by comparing the
providences of God one with another.
It is a mighty composing meditation when we compare the
providences of God towards the inanimate and irrational creatures
with His providences towards us. Does He take care for the very
fowls of the air for whom no man provides, as well as those at the
door which we daily feed? Does He so clothe the very grass of the
field, hear the young ravens when they cry for meat, and can it be
supposed He should forget His own people, that are of much more
value than these? (Matthew 6:26, 30).
Or if we compare the bounty and care that Providence has expressed
to the enemies of God, how it feeds and clothes and protects them,
even while they are fighting against Him with His own mercies, it
cannot but quieten and satisfy us, that surely He will not be wanting
to that people upon whom He has set His love, to whom He has given
His Son, and for whom He has designed heaven itself.
Lastly, it must needs quieten us, when we consider what the Lord did
for us in the way of His providence, when we ourselves were in the
state of nature and enmity against God. Did He not then look after us
when we did not know Him, provide for us when we did not own
Him in any of His mercies, bestow thousands of mercies upon us
when we had no title to Christ or any one promise? And will He now
do less for us since we are reconciled and become His children?
Surely, such considerations as these cannot but fill the soul with
peace, and preserve the tranquility of it under the most disturbing
providences.
Due observations of the ways of God in His providences towards us
have an excellent usefulness and aptitude to advance and improve
holiness in our hearts and lives.
The holiness of God is manifested to us in all His works of
providence. 'The LORD is righteous in all his ways, and holy in all his
works' (Psalm 145:17). The instruments used by Providence may be
very sinful and wicked; they may aim at base ends and make use of
wicked means to attain them; but it is certain God's designs are most
pure and all His workings are so too. Though He permits, limits,
orders and overrules many unholy persons and actions, yet in all He
works like Himself; and His holiness is no more defiled and stained
by their impurity than the sunbeams are by the noxious exhalations
of a dunghill. 'He is the rock, his work is perfect; for all his ways are
judgment; a God of truth, and without iniquity, just and right is he'
(Deuteronomy 32:4). So that in all His providences He sets before us
a perfect pattern of holiness, that we might be holy in all our ways, as
our Father is in all His ways. But this is not all.
His providences, if duly observed, promote holiness by stopping up
our way to sin. O if men would but note the designs of God in His
preventive providences how useful would it be to keep them upright
and holy in their ways! For why is it that the Lord so often hedges up
our way with thorns, as it is (Hosea 2:6), but that we should not find
out paths to sin? Why does He clog us but to prevent our straying
from Him? 'And lest I should be exalted above measure through the
abundance of the revelations, there was given to me a thorn in the
flesh, the messenger of Satan to buffet me' (2 Corinthians 12:7). O it
is good to attend to these works of God, and study the meaning of
them. Sometimes Providence ruins a hopeful thriving project to
better our condition, and frustrates all our labours and plans; why is
this, but to hide pride from man? Should you prosper in the world,
that prosperity might be your snare, and make you a proud, sensual,
vain soul. The Lord Jesus sees this, and therefore withdraws the food
and fuel from your corruptions. It may be you have a diseased, weak
body, you labour under many infirmities. In this the wisdom and
care of God over your soul is manifested; for were you not so clogged,
how probable is it that much more guilt might he contracted! Your
poverty does but clog your pride, reproaches clog your ambition,
want prevents wantonness, sickness of body conduces to the
prevention of many inward gripes of conscience, and groans under
guilt.
The providences of God may be observed to conduce to our holiness,
not only by preventing sin, that we may not fall into it; but also by
purging our sins when we are fallen into them. 'By this therefore
shall the iniquity of Jacob be purged; and this is all the fruit to take
away his sin' (Isaiah 27:9). They are of the same use that fire and
water are for purging and cleansing (Daniel 11:33-35); not that they
can purge us from sin in their own virtue and power, for if so, those
that have most afflictions would have most grace also; but it is in the
virtue of Christ's blood and God's blessing upon afflictive
providences that they purge us from sin. A cross without a Christ
never did any man good. Now in God's afflictive providences for sin
there are many things that tend to the purging of it.
Such rebukes of Providence reveal the displeasure of God against us.
The Lord frowns upon us in those providences. Our Father is angry,
and these are the tokens of it; and nothing works more to the melting
of a gracious heart than this. Must not the heart of a child melt and
break while the father is angry? O this is more bitter to our spirits
than all the smart and anguish of the affliction can be to our flesh. 'O
LORD, rebuke me not in thy wrath; neither chasten me in thy hot
displeasure: For thine arrows stick fast in me; and thine hand
presseth me sore. There is no soundness in my flesh because of thine
anger: neither is there any rest in my bones because of my sin'
(Psalm 38:1-3).
By these rebukes of sin the evil of sin is revealed more apparent to
us, and we are made to see more clearly the evil of it in these glasses
of affliction which Providence at such times sets before us, than we
ever saw formerly. 'Thine own wickedness shall correct thee, and thy
backslidings shall reprove thee: know therefore and see that it is an
evil thing and bitter, that thou hast forsaken the LORD thy God, and
that my fear is not in thee, saith the Lord GOD of hosts' (Jeremiah
2:19). O the gall and wormwood that we taste in it under God's
rebukes for it!
Providence blasts and frustrates all sinful projects to the people of
God. Whoever else thrives in them, they shall not (Isaiah 30:1-5).
And this also convinces them of the folly that is in sin, and makes
them cleave to the way of simplicity and integrity.
Holiness is promoted in the soul by cautioning and warning the soul
against sin for time to come. 'I have borne chastisement; I will not
offend any more' (Job 34:31). O happy providences, however smart,
that make the soul for ever afraid of sin! Surely such rods are well
bestowed. This gives God His end, and if ever we sorrowed after a
godly sort, in the day of our troubles it will work this carefulness.
'For behold this selfsame thing, that ye sorrowed after a godly sort,
what carefulness it wrought in you' (2 Corinthians 7:11). O if ever a
man have been under a sanctified rod which has showed him the evil
of sin and kindly humbled him for it; and a temptation should again
solicit him to the same evil, why, thinks he, what a madness is it for
me to buy repentance at so dear a rate? Have I not smarted enough
already? You may as well ask me whether I will run again into the
fire, after I have been already scorched in it.
To conclude - providences do greatly improve and promote holiness
by drawing the soul into the presence of God, and giving it the
opportunity and occasion of much communion with Him.
Comfortable providences will do this; they will melt a man's heart in
love to the God of his mercies and so pain his bowels that he shall not
be quiet till he have found a place to pour out his soul in
thankfulness to the Lord (2 Samuel 7:18). Afflictive providences will
drive us to the feet of God, and there make us to judge and condemn
ourselves. And all this has an excellent use to destroy sin, and
promote holiness in the soul.
Finally, the consideration and study of Providence will be of singular
use to us in a dying hour. Hereby we treasure up that which will
singularly sweeten our death to us, and greatly assist our faith in the
last encounter. You find when Jacob died what reflections he had
upon the dealings of God with him in the various providences of his
life (Genesis 48:3, 7, 15, 16). In like manner you find Joshua
recording the providences of God when at the brink of the grave; they
were the subject of his dying discourse (Joshua 24.). And I cannot
but think it is a sweet close to the life of any Christian. It must needs
sweeten a deathbed to recount there the several remarkable passages
of God's care and love to us from our beginning to that day, to reflect
upon the mercies that went along with us all the way, when we are
come to the end of it. O Christians, treasure up these instances for
such a time as that is, that you may go out of the world blessing God
for 'all the goodness and truth' he has performed for you all your life
long. Now the meditations of these things must needs be of great use
in that day, if you consider the following particulars: