Let us next, according to our method proposed, proceed to show in what manner we are to reflect upon the performances of Providence for us. And certainly it is not every slight and transient glance, nor every cold, historical, unaffecting rehearsal, or recognition, of his providences towards you, that will pass with God for a discharge of this great duty. No: itis another manner of business than the most of men understand it to be. O that we were but acquainted with this heavenly, spiritual exercise! how sweet would it make our lives! how light would it make our burdens! Ah! sirs, you live estranged from the pleasure of the Christian life while you live in the ignorance or neglect of this duty. Now, to lead you up to this heavenly, sweet, and profitable exercise, I will beg your attention to the following directions:
First direction. Labour to get as full and thorough recognitions of the providences of God about you, from first to last, as you are able. O fill your hearts with the thoughts of him and his ways! If a single act of Providence be so ravishing and transporting, what would many such be, if they were presented together to the view of the soul? If one siar be so beautiful to behold, what is a constellation? Let your reflections, therefore, upon the acts and workings of Providence for you be full, extensively and intensively.
1. Let them be as extensively full as may be. Search backward into all the performances of Providence throughout your lives, for so did Asaph; “1 will remember the works of the Lord: surely I will remember thy wonders of old; I will meditate of all thy work, and talk of thy doings,” Psal. lxxvii. 11, 12. He laboured to recover and revive the ancient providences of God’s mercies many years past, and sucked a fresh sweetness out of them by new reviews of them. Ah! sirs, let me tell you, there is not such a pleasant history for you to read in all the world, as the history of your own lives, if you would but sit down and record to yourselves, from the beginning hitherto, what God hath been to you, and done for you; what signal manifestations and out-breakings of his mercy, faithfulness, and love, there have been in all the conditions you have passed through; if your hearts do not melt before you have gone half through that history, they are hard hearts indeed. “My Father, the guide of my youth.”
2. Let them be as intensively full as may be. Let not your thoughts swim like feathers upon the surface of the waters, but sink like lead to the bottom. The works of the Lord are great, sought out of them that have pleasure therein,” Psal. cxi. 2. Not that I think it feasible to sound the depth of Providence by our short line, for “Thy way is in the sea, and thy path in the great waters, and thy footsteps are not known,” Psal. lxxvii, 19, but it is our duty to dive as far as we can, and to admire the depth, when we cannot touch the bottom. It is in viewing providences, as it was with Elijah’s servant, when he looked oul for rain, 1 Kings xviii. 44, he went out once, and viewed the heavens, and saw nothing; but the prophet bids him go again, and again, and look upon the face of heaven seven times; and when he had done so, what now, saith the prophet? «OQ now,” saith he, I see a cloud rising like a man’s hand; and then, keeping his eye upon it intent, he sees the whole face of heaven covered with clouds. So you may look upon some providences once and again, and see little or nothing in them; but look seven times, that is, meditate oflen upon them, and you shall see their increasing glory like that increasing cloud.
“There are divers things to be distinctly pondered and valued in one single providence, before you can judge the amount and worth of it. The seasonableness of mercy may give it a very great value; when it shall be timed so opportunely, and fall out so seasonably, as may make it a thousandfold more considerable to you than the same mercy would have been at another time. Thus, when our wants are suffered to grow to an extremity, and all visible hopes fail, then to have relief given in, wonderfully enhances the price of such a mercy, Isa. xli. 17, 18.
The peculiar care and kindness of Providence to us, is a consideration which exceedingly heightens the mercy in itself, and endears it to us. So when, in general calamities upon the world, we are exempted by the favour of Providence, covered under its wings; when God shall call to us in evil days, “Come, my people, enter thou into thy chamber,” Isa. xxvi. 19, 20, when such promises shall be fulfilled to us in times of want and famine, as in Psal, xxxiii. 18, 19, when others are abandoned and exposed to misery, who have every way as much, it may be much more visible security against it, and yet they delivered up, and we saved: oh, how endearing are such providences! Psal. ZCin7,8,.
The introductiveness of a providence is of special regard and consideration, and by no means to be neglected by us. There are leading providences which, how slight and trivial they may seem in themselves, yet, iu this respect, justly challenge the first rank among providential favours to us, because they usher in a multitude of other mercies, and draw a blessed train of Lappy consequences after them. Such a providence was that of Jes-se’s sending David with provisions to his brethren that lay encamped in the army, 1 Sam. xvii. 17. And thus every Christian may furnish himself out of his own stock of experience, if he will but reflect and consider the place where he is, the relations that he hath, and the way by which he was led into them. _
The instruments employed by Providence for you are of a special consideration; and the finger of God is clearly seen by us when we pursue that meditation: for sometimes great mercies shall be conveyed to us by very improbable means, and more probable ones laid aside. A stranger shall be stirred up to do that for you which your near relations in nature had no power or will to do for you. Jonathan, a mere stranger to David, cleaved closer to him, and was more friendly and useful to him, than his own brethren, who despised and shghted him. Ministers have found more kindness and respect from strangers, than their own people, who are more obliged to them. « A prophet,”” saith Christ, is not without honour, save in his own country, among his own kin, and in his own house,” Mark vi. 4.
Sometimes by the hands of enemies as well as strangers. The earth helped the woman,” Rev. xit. 16. God hath bowed the hearts of many wicked men to show great kindness to his people, Aets xxviii. 2.
Sometimes God makes use of instruments for good to his people, who designed nothing but evil and mischief to them. Thus Joseph’s brethren were instrumental to his advancement in that very thing wherein they designed his ruin, Gen. I. 20. The design and scope of Providence, what the aim and level of Providence is, must not escape our thorough consideration. And truly this, of all others, is the most warming and melting consideration. You have the general account of the aim of all providences in this Scripture: And we know that all things work together for good to them that love God,” Rom. viii. 28. A thousand friendly hands are at work for them to promote and bring about their happiness.. Oh! this is enough to sweeten the bitterness of Providence to us, that we know it shall turn to our salvation! Phil. 19.
The respect and relation Providence bears to our prayers is of singular consideration, and a most taking and sweet meditation. Prayer honours Providence and Providence honours prayer. Great notice is taken of this in Scripture, Gen. xxiv. 45; Dan. ix. 20; Acts xii. 12. You have had the very petitions you asked of him. Providences have borne the very signatures of your prayers upon them. Oh how affectingly sweet are such mercies!’
Second direction. In all your observation of Providence, have special respect to that word of God, which is fulfilled and made good to you thereby.
This is a clear truth, that all providences have relation to the written word, Thus Solomon, in his prayer, acknowledges that the promises and providences of God went along, step by step, with his father David, all his days; and that his hand (put there for his providence) had fulfilled whatever his mouth had spoken, 1 Kings viii. 24. So Joshua, in like manner, acknowlédges, that “not one thing had failed of all the good things which the Lord had spoken,” Jos. xxiii. 14. He had carefully observed what relation the works of God had to his word. He compared them together, and found an exact harmony; and so may you too, if you will compare them as he did.
This I shall the more insist upon, because it is by some interpreters supposed to be the very scope of the text. For, as was noted in the explication, they supply and fill the sense with the things which he hath promised: and so read the text thus: «I wil ery unto God most high, to God who performeth the things that he hath promised for me.” Now, though [ see no reason to limit the sense o narrowly, yet it cannot be denied that this is a special part of its meaning. Let us, therefore, in all our reviews of Providence, consider what word of God, whether it be of threatening, caution, counsel, or promise, is at any time made good to us by his providences. And hereby a two-fold excellent advantage will result to us. 1. This will greatly confirm to us the truth of the Scripture, when we shal see its truth so manifest in the events. Certainly, had Scripture no other seal or attestation, this alone would be an unanswerable argument of its divinity. When men shall find, in all ages, the work of God wrought so exactly according to this model, that we may say, as we have read, or heard, so have we seen. Oh how great a confirmation is here before our eyes! 2. This wiil abundantly direct and instruct us in our present duties, under all providences. We shall know hereby what we have to do, and how to carry ourselves under all changes of conditions. You can learn the voice and errand of the rod only from the word, Psal. xciv. 12. The word interprets the works of God. Providences in themselves are not a perfect guide: they often puzzle and entangle our thoughts; but bring them to the word, and your duty will be quickly manifested, until I went into the sanctuary, then I understood their end,” Psal. xxiii. 16, 17, and, not only their end, but his own duty, to be quiet in an afflicted condition, and not envy their prosperity.
Well, then, bring those providences you have past through, or are now under, to the word, and you will find yourselves surrounded with a marvellous light, and see the verification of the Scrip-tures in them. I shall, therefore, here appeal to your consciences, whether you have not found these events of Providence falling out agreeable in all respects with the word.
1. The word tells you, that it is your wisdom and interest to keep close to its rules, and the duties it prescribes, that the way of holiness and obedience is the wisest way: This is your wisdom,” Deut. iv. 5, 6.
Now, let the events of Providence speak whether this be true or not. Certainly it will appear to be so, whether we respect our present comfort, or future happiness, both which we may see daily exposed by departure from duty, and secured by keeping close to it. Let the question be asked of the drunkard, adulterer, or profane swearer, when, by sin, they have ruined body, soul, estate, and name, whether it be their wisdom to walk in those forbidden paths, after their own lusts; whether they had not better consult their own interest and comfort in keeping within the bounds and limits of God’s commands; and they cannot but confess, thai this their way is their folly. + What fruit,” saith the apostle, had ye in those things whereof you are now ashamed? for the end of those things is death,” Rom. vi. 21. Doth not the providence of God verify upon them those threatenings which are written in the experience of all ages? Prov. xxiii. 21. 29, 305 Prov. v. 9; Job xxxi. 12; all which woes and miseries they escape that walk in God’sstatutes. Look upon all the ruined estates and bodies you may every where see, and behold the truth of the Scriptures evidently made good in those sad providences,
2. The word tells you, that your departure from the way of integrity and simplicity, to make use of sinful policies, shall never profit you, 1 Sam. xii. 21; Prov. iii. 5.
Let the events of Providence speak to this also; ask your own experience, and you shall have a full confirmation of this truth, Did you ever leave the way of simplicity and integrity, and use sinful shifts to bring about your own designs, and prosper in that way? Certainly God hath enrsed all the ways of sin? and whoever finds them to thrive with them, his people shall not. Israel would not rely upon the Lord, but trust in the shadow of Egypt; and what advantage had they by this sinful policy? See Isa. xxx. 1—5. David used a great deal of sinful policy to cover his wicked deed; but did it prosper? See 2 Sam. xii. 12. Sinful policies, in their first appearances, are pleasant and promising; in their management, difficult; in their event, sad. Some, by sinful ways, have gotten wealth: but that Scripture hath. been verified in their experience, Treasures of wickedness profit nothing,” Prov. x. 2. Either God hath blown upon it by a secret curse, that it hath done them no good, or given them such disquietness in their consciences that they have been forced to vomit it up ere they could find peace, Job xi. 13—15.
That which David gave in charge to Solomon hath been found experimentally true by thousands, 1 Chron, xxii. 12, 13; that the true way 10 prosperity is to keep close to the rule of the word! and that the true reason why men cannot prosper, is their forsaking that rule, 2 Chron. xxiv. 20.
Luis true, if God have a purpose to destroy a man, he may for a time suffer him to succeed and prosper in his sin for his greater hardening, Job xii. 6. But itis not so with those whom the Lord loves; their sinful shifis shall never thrive with them..
3. The word prohibits your trust and confidence in the creature, even in the greatest and most powerful among creatures, Psal. exlvi. 3; it tells us that it is better to trust in the Lord, than in them, Psal. exviii. 9. It forbids our confidence in those creatures that are most nearly allied and related in the bonds of nature to us, Mie. vii. 5. It curseth the man that gives that reliance to the creature which is due to God, Jer. xvii. 5.
Consult the events of Providence in this case, we and see whether the word be not verified therein. Did you ever lean upon an Egyptian reed, and did it not break under you, and pierce as well as deceive you? Oh, how often hath this been evident in our experience! Whatsoever we have overloved, idolized, and leaned upon, God hath, from time to time, broken it, and made us to see the vanity of it; so that we find the readiest course to be rid of our comforts is to set our hearts inordinately or immoderately upon them; for our God is a jealous God, and will not part with his glory to another. The world is full of examples of persons deprived of their comforts, husbands, wives, children, estates, &c., upon this account and by this means. 1f Jonah be overjoyed in his gourd, a worm is presently prepared to smite it. Hence it is that so many graves are opened for the burying of our idols out of our sight. If David say, My mountain shall stand strong, I shall not be moved;”’ the next news he shall hear, is of darkness and trouble, Psal. xxx. 6, 7. Oh, how true and faithful do we find these sayings of God to be! Who cannot bat put to his seal, and say, Thy words are truth?
4. The word assures us, that sin is the cause and inlet of affliction and sorrow, and that there is an inseparable connexion betwixt them: Be sure your sin will find you out,” Num. xxxii. 23, that is, the sad effects and afflictions that follow it shall find you out. If his sons forsake my law, I will visit their iniquities with rods,” Psal. lxxxix. 30-32. = i Cy
Inquire now at the mouth of Providence whether this be indeed so, according to the reports of the word. Ask but your own experiences, and you shall find, that just so Providence hath ordered it all along your way. When did you grow into a secure, vain, carnal frame, but you found some rousing, startling providence sent to awaken you? When did you wound your consciences with guilt, and God did not wound you for it in some other of your beloved enjoyments? Nay, so ordinary is this with God, that, from the observations of their own frames and ways, many Christians have foreboded and presaged troubles at hand.
I do not say that God never afflicts his people but for their sin; for he may do it for their trial, 1 Pet. iv. 12; nor do I say that God follows every sin with a rod; for who then should stand before him? Psal. cxxx. 3, but this I say, that it is God’s usual way to visit the sins of his people with rods of affliction, and this is in mercy to their souls, Upon this account it was, that the rod of God was upon David in a long succession of troubles upon his kingdom and family, after that great prevarication of his, 2 Sam. xii. 9, 10. And if we would carefully search out the seeds and principles of those miseries, under which we or ours do groan, we should find them to be our own turnings aside from the Lord, according to Jer. ii. 19—iv. 18. Have not all these cautions and threatenings of the word been exactly fulfilled by Providence in your own experience? Who can but see the infallible truth of God in all that he hath threatened? And no less evident is the truth of the promises to all that will observe how Providence makes them good every day to us; for, consider,
5. What great security God hath given to his people, in the promises, that no man shall lose any thing by self-denial, for his sake. He hath told us, Verily, I say unto you, there is no man that hath left house, or brethren, or sisters, or father, or mother, or wife, or children, or lands, for my sake and the gospel’s; but he shall receive a hundred fold in this time, houses, and brethren, and sisters, and mothers, and children, and lands with persecutions, and, in the world to come, eternal life,” Mark x. 29, 30.
Though that vile apostate, Julian, derided this promise, yet thousands and ten thousands have experienced it, and do at this day stand ready to set their seal 10 it, God hath made it good to his people, notonly in spirituals, inward joy, and peace, but even in temporals also; instead of natural relations who took care for them before, hundreds of Christians shall stand ready to assist and help them; so that, though they have left all for Christ, yet they may say with the apostle, “as having nothing, and yet possessing all things,” 2 Cor. vi. 10. Oh the admirable care and tenderness of Providence over those that, for conscience sake, have left all and cast themselves upon its immediate care! Are there not, at this day, to be found niany so provided for, even to the envy of their enemies, and their own admiration. Who sees not the faithfulness of God in the promises, that hath but a heart to trust God in them? no es.
6. The word of promise assures us, that whatever wants and straits the saints fall into, their God will never leave them nor forsake them,” Heb. xiii 5, that “he will be with them in trouble,” Psal. xe. 18.
Consult the various providences of your life to this point, and 1 doubt not but you will find the truth of these promises as often confirmed as you have been in trouble. Ask your own hearts, where or when was it that your God forsook you, and left you to sink and perish under your burdens? I doubt not, but most of you have been at one time or other plunged in difficulties, difficulties out of which you could see no way of escape by the eye of reason; yea such as, it may be, staggered your faith in the promise, as David’s was, when he said, “1 shall one day perish by the hand of Saul,” 1 Sam. xxvii. 1. All men are liars,” even Samuel himself; and yet, notwithstanding all, we see him emerge out of that sea of trouble, and the promises made good in every title to him. You may, doubtless, observe the like in your own cases. Ask your own souls the question, and they will satisfy it. Did God abandon and cast you off in the day of vour straits? Certainly you must belie your own experience, if you should say so. It is true, there have been some plunges and difficulties you have met with, wherein you could see no way of escape, but concluded you must perish in them; difficulties that have staggered your faith in the promises, and made you doubt whether the Fountain of all-sufficiency would let out itself for your relief; yea, such difficulties as have tempted you to murmuring and impatience, and thereby provoled the Lord to forsake you in your straits; but yet you see he did not. He hath either strengthened your back to bear, or lightened your burden, or opened an unexpected door of escape, according to that promise, 1 Cor. x. 13, so that the evil which you feared came not upon you..
7. You read, that the word of God is the only support and relief to a gracious soul in the dark day of affliction, Psal. cxix. 50, 92; 2 Sam. xxiii. 5. That for this very purpose it was written, Rom. xv. 4. No rules of moral prudence, no sensual remedies, can perform that for us which the word can do.
And is not this a sealed truth, attested by a thousand undeniable experiences? Hence have the saints fetched their cordials when fainting under the rod. One word of God can do more than ten thousand words of men to relieve a distressed soul. If Providence have at any time directed you to such promises as either assure you that the Lord will be with you in trouble, Psal. xci. 15, or, that encourage you from inward peace, to bear cheerfully outward burdens, John xvi. 33, or satisfy you of God’s tenderness and moderation in his dealings with you, Isa. xxvii. 8, or that you shall reap blessed fruits from them, Rom. viii. 28, or that clear up your interest in God, and his love under your afflictions, 2 Sam. vii. 14. Oh! what sensible ease and relief ensues! How light is your burden compared with what it was before!
8. The word tells us, that there is no such way to improve our estates, as 10 lay them out with a cheerful liberality for God: and that our withholding our hands, when God and duty calls to distribute, will not be for our advantage. See Prov. xi. 25; Isa. xxxii. 8; Prov. xix. 17; Prov. xi. 24. Consult Providence now, and you shall find it, in all respects, according to the report of the word. Oh how true is the Scripture testimony herein! There are many thousand witnesses now living, who can set their seals to both parts of this preposition. What men save (as they count saving) with one hand, Providence scatters by another hand; and what they scatter abroad with a liberal hand and single eye for God, is surely repaid to them or theirs. Never did any man lose by distributing for God. He that lends to the poor, puts his money to interest to the Lord, as some expound that text. Some have observed, how Providence hath doubled all they have laid out for God in ways unexpected to them. =~
9. The word assures us, that the best expedient for a man to settle his own interest, in the consciences and affections of men, is to direct his ways so as to please the Lord, Prov. xvi. 7, and doth not Providence confirm it? This the three Jews found by experience, Dan. iii. 28, 29, and so did Dan. vi. 20—22. This kept up John’s reputation in the conscience of Herod, Mark vi. 20. So it fell out when Constantius made that exploratory decree; those who were conscientious were preferred, and those who changed their religion, were expelled. Never did any man lose at last by his fidelity.
10. The written word tells us that the best expedient to inward peace and tranquillity of mind, under puzzling and distracting troubles, is to commit ourselves and our case to the Lord; so you read, Psalm xxxvii. 5—7, and Prov. xvi. 3.
And as you have read in the word, so you have found it in your own experience. Oh! what a burden is off your shoulders, when you have resigned the case to God! Then doth Providence issue your affairs comfortably for you. The difficulty is soon over, when the heart is brought to this. Thus you see how Scriptures are fulfilled by Providence in these few instances I have given of it. Compare them in all other cases, and you shall find the same; {for all the lines of Providence lead from the Scriptures, and return thither again, and do most visibly begin and end there.
Third direction. In all your reviews and observations of Providence, be sure that vou eye God as the author and orderer of them all, Prov. iii. 6. 1. In all the comfortable providences of your lives eye God as the author or donor of them. Remember he is the Father of mercies, that begets every mercy for you: “The God of all comfort,”
2 Cor. i. 3, without whose order no mercy or comfort can come to your hands. And think it not enough thus to aknowledge him in a general way; but, when you receive mercies, take special notice of the following particulars:
(1.) Eye the care of God for you, 1 Pet. v. 7. “He careth for you, your Father knows you have need of these things,” Matt. vi. 32. It is but to acquaint him what you want, and your wants are supplied, Phil. iv. 6. Torture not yourselves about it, you have a Father that cares for you.
(2.) Eye the wisdom of God in the way of dispensing his mercies to you, how suitably they are ordered to your condition, and how seasonably. When one comfort is cut off, and removed, another is raised up in its room. Thus Isaac was comforted in Rebecca after his mother’s death, Gen. xxiv. 67.
(3.) Eye the free grace of God in them, yea see riches of grace in every bequest of comfort to such vile and unworthy creatures as you are. See yourselves over-topped by the least of all your mercies; “1 am not worthy of the least,” said Jacob, Gen. xxxii. 10. ” ——
(4.) Eye the condescension of God to your requests for those mercies, Psal. xxxiv. 6. This is the sweetest bit in any enjoyment, in which a man can sensibly relish the return and answer of his prayers, and greatly inflames the soul’s love to God, Psal. cxvi. 1.
(5.) Eye the design and end of God in all your comforts. Know that it is not sent to satisfy the cravings of your sensual appetite, but to quicken and enable you for a more cheerful discharge of your duty, Deut. xxviii. 47.
(6.) Eye the way and method in which your mercies are conveyed to you. They all flow to you through the blood of Christ, and covenant of grace, 1 Cor. ni. 22, 23. Mercies derive their sweetness from the channel through which they run to us.
(7.) Eye the distinguishing goodness of God in all the comfortable enjoyments of your lives. How many thousands, better than you, are denied those comforts? See Heb. xi. 37.
(8.) Eye them all as comforts, appointed to refresh you in your way to far better and greater mercies than themselves. The best mercies are still reserved till the last, and all these are introductive of better.
2. In all the sad and afflictive providences that befall you, eye God as the author and orderer of them also; so he represents himself to us; + Behold, I frame evil against you, and devise a device against you,” Jer. xviii. 11; and Is there evil in the city, and the Lord hath not done it?’ Amos iil. 6. More particularly,
(1.) Set before you the sovereignty of God. Eye him as a being infinitely superior to you, at whose pleasure, you, and all you have, is, Psal. cxv. 3, which is the most conclusive reason and argument of submission, Psal. xlvi. 10, for if we, and all we have, proceeded from his will, how equal is it that we be resigned up to it? It is not many years ago since we were not, and, when it pleased him to bring us upon the stage of action, we had no liberty of contracting with him on what terms we would come into the world; or, refuse to be, except we might have our being on such terms as we desired. His sovereignty is gloriously displayed in his eternal decrees and temporal providences. He might have put you into what rank of creatures he pleased. He might have made you the most despicable creatures, worms, or toads; or, if men, the most vile, abject, and miserable; and when you had run through all the miseries of this life, have damned you to eternity, made you miserable for ever, and all this without any wrong to you. And shall not this quiet us under the common afflictions of this life?
(2) Set the grace and goodness of God before you in all afflictive providences. O see him passing by you in the cloudy and dark day, proclaiming his name, The Lord, the Lord, merciful and gracious.” There are two sorts of mercies that are seldom eclipsed by the darkest affliction, which befall the saints in their temporal concerns, namely, sparing mercy in this world, and saving mercy in that to come. It is not so bad now as it might, and we deserved it should be, and it will be better hereafter. This the church observed, and reasoned herself quiet from it, Lam. iii. 22. Hath he taken some? he might have taken all. Are we afflicted? It is a mercy we are not destroyed. Oh! if we consider what temporal mercies are yet spared, and what spiritual mercies are bestowed, and yet continued to us, we shall find cause to admire mercy, rather than complain of severity.
(3) Eye the wisdom of God in all your afflictions: behold it in the choice of the kind of your affliction, this, and not another; the time, now, and not at another season; the degree, in this measure only, and not in a greater; the supports afforded you under it, not left altogether helpless; the issue, to which it is overruled, it is to your good, not ruin. Look upon all these, and then ask thy heart that question God asked Jonah, Dost thou well to be angry!”” Surely, when you consider all, what need you have had of these rods, that your corruptions will require all this, it may be much more, to mortify them; that without the perishing of these things, you might have perished for ever; you will see great reason to be quiet and well satisfied under the hand of God.
(4.) Set the faithfulness of the Lord before you under the saddest providences. So did David, Psal. cxix. 75. This is according to his covenant faithfulness, Psal. Ixxxix. 32. Hence it is, that the Lord will not withhold a rod when need requires it, 1 Pet. i. 6, nor will he forsake his people under the rod, when he inflicts it, 2 Cor. iv. 9.
Oh! what quietness will this breed! I see my God will not lose my heart, if a rod can prevent it; he had rather hear me groan here, than howl hereafter; his love is judicious, not fond; he consults my good, rather than my ease.
(6.) Eye the all-sufficiency of God in the day of affliction. See enough in him still, whatever be gone. Here is the fountain still as full as ever, though this or that pipe be cut off, which was wont to convey somewhat of it to me. O Christians, cannot you make up any loss this way? Cannot you see more in God than in any, or all the creature-comforts you have lost? With what eyes, then, do you look upon God?
(6.) Eye the immutability of God. Look on him as the Rock: of ages, the Father of lights, with whom is no variableness, nor shadow of turning,” James, i. 17. Eye Jesus Christ as the same yesterday, to-day, and for ever.” Oh, how quietly will you then behave yourselves under the changes of Providence! It may be, two or three days have made a sad change in your condition! the death of a dear relation hath turned all things upside down: that place is empty where lately he was, his place shall know him no more,” Job vii. 10. Well, but God is what he was, and where he was; time shall make no change upon him; “the grass withereth, the flower fadeth, but the word of the Lord abideth for ever,” Isa. xl. 8. Oh! how composing are those views of God to our spirits, under dark providences!
Fourth direction. Work up your hearts to those frames, and exercise those affections which the several providences of God, that are about you, call for, Eccles. vii. 14. Suit yourselves to answer the design and end of God in all providences. As there are various affections planted in your souls, so are there several graces planted in those affections, and several providences appointed to draw forth and exercise these graces.
When the providences of God are sad and afflictive, either upon the church in genersl, or your families and persons in particular, then it is seasonable for you to exercise godly sorrow, and humility of spirit; for in that day, and by those providences, God doth call to it, Isa. xxii. 12; Micah vi. 9. Now sensitive pleasure and natural joy is out of season, “should we then make mirth?” Ezek. xxi. 10. If there be either a filial €pirit in us, we cannot be light and vain, when our Father is angry; or, if any real sense of the evil of sin, which provokes God’s anger, we must be heavyhearted when God is smiting for it; or, if any sense and compassion for the miseries that sin brings upon the world, it will make us say with David, + I beheld the transgressors, and was grieved,” Psal. cxix. 158. It is sad to consider the miseries that they pull down upon themselves in this world, and that to come. If there be any care in us to prevent utter ruin, and stop God in the way of his anger, we know this is the means to do it, Amos iv. 12.” - -
How sad and dismal soever the face of Providence be, yet still maintain spiritual joy and comfort in God under all. Though there be no herd in the stall, yet will I rejoice in the Lord, I will joy in the God of my salvation,” Hab. iii. 17, 18. There are two sorts of comforts—natural and sensitive, divine and spiritual. There is a time when it becomes Christians to exercise both; so Esth. ix. 22. Aud there isa time when the former is to be suspended, and laid by, Psal. exxxvii. 2. But there is no season wherein spiritual joy and comfort in God is unseasonable, as appears by those Scriptures, 1 Thess. v. 16, and Phil. iv. 4. This spirial joy, or comfort, is nothing else but the cheerfulness of our heart in God, and the sense of our interest in him and in his promises; and it is sure that no providence can render this unseasonable to a Christian. Let us suppose the most afflictive and calamitous state a Christian can be incident to; yet, why should sad providences make him lay by his comforts in God? Whereas those are but for a moment, but these eternal, 2 Cor. Why should we lay by our joy in God upon the account of sad providences without; when, at the very worst and lowest ebb, the saints have infinitely more cause to rejoice, than to be cast down? There is more in one of their mercies to comfort them, than in all their troubles to deject them. All your losses are but as the loss of a farthing to a prince, Rom. viii. 18. po
Why should they be sad as long as their God is with them in all their troubles? As Christ saith,
“Can the children of the bride-chamber be sad, whilst the bridegroom is with them?” Matt, ix. 15. So say I: Can the soul be sad, whilst God is with it? Oh! methinks that one promise, I will be with him in trouble,” Psal. xc1. 15, should bear you up under all burdens. Let them be cast down that have no God in trouble to turn to.
Why should they be sad as long as no outward dispensation of Providence, be it ever so sad, can be interpreted as a mark or sign of God’s hatred, or enmity? There is one event to the righteous and the wicked,” Eccles. ix. 2, 3. Indeed, if it were a signification of the Lord’s wrath against a man, it would justify our dejection; but this cannot be so; his heart is full of love, whilst the face of Providence is full of frowns.:
Why should we be cast down under sad providences, whilst we have such great security, that even, by the hands of these providences, God will do us good, and all these things shall turn to our salvation,” Rom. viii. 28. By these, God is but killing your lusts, weaning your hearts from a vain world, preventing temptations, and exciting desires after heaven; this is all the hurt they shall do; and shall that sadden us?
Why should we lay by our joy in God when the change of our condition is so nigh? It is but a little while, and sorrows shall flee away; you shall never suffer more: God will wipe away all tears,”’ Rev. vii. 17. Well, then, you see there is no reason, upon the account of Providence, to give up your joy and comfort in God. But if you will maintain it under all providences, then be careful; 1. To clear up your interest in and title to God. Faith may be separated from comfort, but assurance cannot.
2. Mortify your inordinate affections to earthly things. This makes providences, that deprive and cross us, so heavy. Mortify your opinion and affection, and you sensibly lighten your affliction. It is a strong affection that makes strong affliction, 3. Dwell much upon the meditation of the Lord’s near approach, and then all these things will seem but trifles to you. Let your moderation be known unto all inen: the Lord is at hand.” Exercise heavenly-mindedness, and keep your hearts upon things eternal, under all the providences with which the Lord exercises you in this world, Gen. vi. 9. Noah walked with God, yet met with as sad providences, in his day, as any man that ever lived since his time. But, alas! we find most providences rather stop than step in our walk with God. If we be under comfortable providences, how sensual, wanton, and worldly do our hearts grow! and if sad providences befall us, how indolent or distracted are we! And this comes to pass, partly through the narrowness, but mostly through the deceitfulness of our spirits. Our hearts are narrow, and know not how to manage two businesses of such different natures, as earthly and heavenly matters are, without detriment to one. But, certainly, such a frame of spirit is attainable that will enable us to keep on in an even and steady course with God, whatever befall us. Others have attained it, and why not we?! Prosperous providences are for the most part a dangerous state to the soul. The moon never suffers an eclipse but at full; yet Jehosha-phat’s grace suffered no eclipse from the fulness of his outward condition, who had riches in abundance, and his heart was lifted up in the way of God’s commandments,” 2 Chron. xvii. 5,6.
David’s life was as full of cares, turmoils, and incumbrances, as most men we read of; yet how spiritual the temper of his heart was, that excellent book of Psalms, the most of which was composed amidst those distractions, will acquaint us. The apostles were cast into as great necessities, and suffered as hard things as ever men did; yet how raised and heavenly their spirits were amidst all, who sees not? And, certainly, if it were not possible to maintain heavenly-mindedness in such a state and posture of affairs, God would never exercise any of his people with such providences: lie would never give you so much of the world to lose your hearts in the Jove of it; or so litle, to distract you with the cares of it. If, therefore, we were more deeply sanctified, and the tendencies of our hearts heaven-ward more ardent and vigorous; if we were more mortified to earthly things, and could but keep our due distance from them; our outward conditions would not, at this rate, draw forth and exercise our inward corruptions, nor would we hazard the loss of so sweet an enjoyment as our fellowship with God is, for the sake of any concern our bodies have on earth.
Under all providences, maintain a contented heart with what the Lord allots you, be it more or less of the things of this world. This grace must run parallel with all providences. Learn how to be full, and how to suffer want, and in every state to be content,” Phil. iv. 12,
In this duty, all men are concerned at all times, and in every state, not only the people of God, but even the unregenerate also. I will therefore address some considerations proper to both. And, first, to the unregenerate, to stop their mouths from repining, and charging God foolishly, when Providence crosses them. Let them seriously consider these four things:
(1.) That hell and eternal damnation are the portion of their cup, according to the tenor of the law and gospel threatenings. Whatsoever, therefore, is short of this is to be admired as the fruit of God’s stupendous patience and forbearance towards them. Ah! poor souls! know you not that you are men and women, condemned to wrath by the plain sentence of the law! Mark xvi. 16. John iii. 36. 2 Thess.i. 6,7. And ifso, surely there are other matters to exercise your thoughts, desires, fears, and care about, than these. Alas! if you cannot bear a frown of providence, a light cross in these things, how will you bear everlasting burning 2 A man that is to lose his head to-morrow, is not very solicitous what bed he lies on, or how his table is furnished the night before.
(2.) Consider, though you be condemned persons, and have no promise to entitle you to any mercy, yet there are very many mercies in your possession at this day. Be your condition as afflictive as it will, is life nothing? especially considering, whither youn must sink when that thread is cut. Are the necessary supports of life nothing? Doth not Providence minister to you these things, though you daily disoblige it, and provoke God to send you to your own place? But, above all, is the gospel and precious means of salvation nothing, by which you yet are in a capacity of escaping the damnation of kell? Oh what would the damned say, if they were but put into your condition once more? What! and yet fret against God, because every thing else suits not your desires?
(3.) Consider, that if ever you be rescued out of that miserable condition you are in, such cross providences as these vou complain of are the most probable means to do it. Alas! prosperity and Success is not the way to save, but destroy you, Prov. i. 32. You must be bound in fetters, and holden in cords of affliction, if ever your ear be opened to instruction, Job xxxvi, 8—10. Wo to you, if you go on smeothly in the way in which you are, and meet with no crosses.
(4) Consider all your troubles, under which you complain, are pulled down upon your heads by your own sins. You turn God’s mercies into sin, and then fret against God, because he turns your sins into sorrow. Your ways and doings procure these things to you. Lay your hand, therefore, upon your mouth, and say, Why doth a living man complain, a man for the punishment of Lis sin?’ Lam. iii. 39. Bat I must turn to the Lord’s people, who have least pretences of all men to be dissatisfied with any of God’s providences, and yet are but too frequently found in that temper. And to them I shall offer the following considerations:
[1] Consider your spiritual mercies and privileges with which the Lord Jesus hath invested you, and repine at your lot of providence if you can. One of these mercies alone hath enough in it to sweeten all your troubles in this world. When the apostle considered them, his heart was over whelmed with astonishment, so that he could not forbear, in the midst of all his outward troubles, to cry out, Blessed be the God and Father of our Lord Jesus Christ, who hath abounded to us in all our spiritual blessings,” &c. Eph. i. 8. Oh! who that sees such an inheritance seuled upon him in Christ can ever open his mouth more to repine at his lot of providence?
[2.] Consider your sins, and that will make you contented with your lot. Yea, consider these two things in sin: what it deserves from God, and what it requires to mortify and purge it in you. It deserves from God eternal ruin; the merit of hell is in the least vain thought. Every sin forfeits all the mercies you have; and if so, rather wonder your mercies are so many, than that you have no more. Besides, you cannot doubt but your corruptions require all the crosses, wants, and troubles, that are upon you, and, it may be, a great deal nore, to mortify and subdue them. Do not you find, after all the rods that have been upon you, a proud heart still, a vain and earthly heart still? Oh! how many bitter potions are necessary lo purge out this tough, malignant humour!
[3.] Consider how near you are to the change of your condition. Have but a little patience, and all will be as well with you as your hearts can desire. [tis no small comfort to the saints, that this world is the worst place that ever they shall be in; things will be better every day with them. If the traveller have spent all his money, yet it doth not much trouble him, if he krow himself within a few miles of his own home. If there be no candles in the house, we do not much care for it, if we are sure it is almost break of day; for then there will be no use for them. This is your case: Your salvation is nearer than when you believed,” Rom. xiii. 12.
I have done with the directive part of this discourse; but before I proceed further, I judge it necessary to leave a few cautions to prevent the abuse of Providence, and your miscarriages in your behaviour towards it.
First caution. If Providence delay the performance of any mercy to you, that you have long waited and prayed for, yet see that you despond not, nor grow weary of waiting upon God for that reason. It pleases the Lord oftentimes to try and exercise his people this way, and make them cry, How long, Lord, how long?”’ Psal. xiii. 1, 2.
“T’hese delays, both upon spiritual and temporal accounts, are frequent, and, when they befall us, we are too apt to interpret them as denials, and fall into a sinful dispondency of mind, though there be no cause at all for 1t, Psal. xxxi. 12, and Lam. iii. 8. 44. It is not always that the returns of prayer are despatched to us in the same hour they are asked of God; yet sometimes it falls out so, Isa. Ixv. 24, and Dan. ix. 23. But though the Lord means to perform to us the mercies we desire, yet he will ordinarily exercise our patience to wait for them; and that for these reasons: 1. Because our time is not the proper season for us to receive our mercies in. Now the season of mercy is a very great circumstance, that adds much to the vaiue of it. God judges not as we do; we are all in haste, and will have it now, But he is a God of judgment, and blessed are they that wait for him,” Isa. xxx. 18. 2. Afflictive providences have not accomplished that design upon our hearts which they were sent for, when we are so earnest and impatient for a change of them, and till then the rod must not be taken off, Isa. x. 12, 3. The more prayers and searchings of heart come between our wants and supplies, our afflictions and reliefs, the sweeter are our reliefs and supplies thereby made tous. This is our God, we have waited for him, and he will save us: this is the Lord, we have waited for him, we will rejoice and be glad in his salvation,” Isa. xxv. 9. This recompenses the delay, and pays us for all the expenses of our pafience. 0 Coo, dre - Py But though there be such weighty reasons for the stop and delay of refreshing, comfortable providences, vet we cannot bear it, our hands hang down, and we faint, I am weary of my crying, my throat is dry, mine eyes fail, while I wait for my God,” Psal. lxix. 3. For alas! we judge by sense and appearance, and consider not that God’s heart may be towards us, whilst the hand of his Providence seems to be against us. If things continue at one rate with us, we think our prayers are lost, and our hopes perished from the Lord: much more when things grow worse and worse, and our darkness and trouble increase, as usually they do, just before the break of day and change of our condition, then we conclude God is angry with our prayers. See Gideon’s reply, Judg. vi. 13. This even staggered the faith of a Moses, Exod. v. 22, 23. Oh what groundless jealousies and suspicions of God are found at such times in the hearts of his own children! Job ix. 16, 17, and Psal. lxxvii. 7—9.
But this is our great evil, and, to prevent it in future trials, 1 will offer a few proper considerations in the case:
1. The delay of your mercies is really for your advantage. You read, that the Lord waits that he may be gracious,” Isa. xxx. 18. What is that? Why, it is nothing else but the time of his preparation of mercies for you and your hearts, for mercy that so ye may have it with the greatest advantage of comfort. The foolish child would pluck the apple whilst it is green; but, when it is ripe, it drops off of its own accord, and is more pleasant and wholesome, =~ ~~,
R. It is a greater mercy to have a heart willing to refer all to God, and to be at his disposal, than to enjoy presently the mercy we are most eager and impatient for: in that, God pleases you; in this, you please God. A mercy may be given you as the fruit of common providence, but such a temper of heart is the fruit of special grace. So much as the glorifying of God is better than the content and pleasure of the creature, so much is such a frame better than such a fruition.
-3. Expected mercies are never nearer than when the hearts and hopes of God’s people are lowest. Thus in their deliverance out of Egypt and Babylon, Ezek. xxxvii. 11, so we have found it in our own personal concerns: At evening time it shall be light,” Zech. xiv. 7. When we look for increasing darkness, light arises.
4. Our unfitness for mercies is the reason why they are delayed so long. We put the blocks into the way of mercy, and then repine that they make no more haste to us. The Lord’s hand is not shortened, but our iniquities have separated betwixt him and us,” Isa. lix. 1, 2.
5. Consider, the mercies you wait for are the fruits of pure grace; you deserve them not, nor can claim them upon any title of desert; and therefore have great reason to wait for them in a patient and thankful frame.
6. Consider how many millions of men, as good as you by nature, are cut off from all hope and expectation of mercy for ever, and there remains to them nothing but a fearful expectation of wrath.” This might have been your case: and therefore be not of an impatient spirit, under the expectations of mercy.
Second caution. Pry not too curiously into the secrets of Providence, nor suffer your shallow reason arroganily to judge and censure ils designs.
There are hard texts in the works, as well as in the word of God. It becomes us modestly and humbly to reverence, but not to dogmatize too boldly and positively upon them; a man may easily get a strain by over-reaching. When I thought to know this,” saith Asaph, it was too wonderful for me.” [I thought to know this: there was the arrogant attempt of reason, there he pried into the arcana of Providence; but it was foo wonderful for me: it was buat useless labour, as Calvin expounds it. He pried so far into that puzzling mystery of the afflictions of the righteous, and prosperity of the wicked, till it begat envy towards them, and despondency in himself, Psalm Ixxili. 3. 13, and this was all he got by summoning Providence to the bar of reason. Holy Job was guilty of this evil, and was ingenuously ashamed of it, Job xlii. 3.
I know there is nothing in the word, or in the works of God, that is repugnant to sound reason; but there are some things in both, which are opposite to carnal reason, as well as above right reason; and therefore our reason never shows itself more unreasonable, than in summoning those things to its bar, which transcend its sphere and capacity. Manifold are the mischiefs which ensue upon this practice. For, by this we are drawn into an unworthy suspicion and distrust of the faithfulness of God in the promises. Sarah laughed at the tidings of the son of promise, because reason contradicted and told her, it was naturally impossible, Gen. xviii. 13, 14. Hence come despondency of mind and faintness of heart, under afflictive providences; reason can discern no good fruits in them, nor deliverance from them, and so our hands hang down in a sinful discouragement, saying, Ail these things are againstus,”’ Gen. xlii. 36. Hence flow temptations to deliver ourselves by indirect and sinful niediums, Isa. xxx. 15, 16. When our own reason fills us with a distrust of Providence, it naturally prompts us to sinful shifts, and there leaves us entangled in the snares of our own making.
Beware, therefore, you lean not too much to your own reason and understanding. Nothing is more plausible, nothing more dangerous. In other matters it is appointed the arbiter and judge: we make it so here; and, therefore, we are so diffident and distrustful, notwithstanding the fullest security of the promises, whilst our reason stands by unsatisfied.