Having given directions 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? Oh what peace, what pleasure, what stability, what holy courage and confidence would result from such an observation of Providence, as hath been directed to! But alas! we may say, with reference to the voices of Divine Providence, God speaketh once, yea twice. yet man perceiveth it not,” Job xxxiii. 14. Many a time Providence hath spoken instruction in duty, conviction for iniquity, encouragement under despondency; but we regard it not. How greatly are we all wanting to our duty and comfort by this neglect! It will be but needful therefore to spread before you the loveliness and excellency of walking with God in due and daily observation of his providences, that our souls may be fully engaged to it.
First motive. And first, let me offer this as a moving argument to all gracious souls: That by this means you maintain sweet and sensible communion with God from day to day. And what is there desirable in this world in comparison therewith! ‘I’hou, Lord, hast made me glad through thy work: I will triumph in the works of thy hands,” Psal. xcii. 4; your hearts may be as sweetly and sensibly refreshed by the works of God’s hands, as by the words of his mouth. Psalm civ. is spent in the consideration of the works of Providence, which so filled the psalmist’s heart, that, by way of ejaculation, he thus expresses the effect of it: My meditation of him shall be sweet,’’ ver, 34,
Communion with God, properly and strictly taken, consists in two things, namely, God’s manifestation of himself to the soul, and the soul’s answerable returns to God. This is that 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 the rod, and who hath appointed it,” Micah vi. 9. This discovery 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, Psal. xxxii. 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, Lam. ii. 17—19. And then, in the next place, for caution against sin for the time to come. It is plain, that the rebukes of Providence leave that effect also upon gracious hearts, Ezra ix. 13, 14; Psal. lxxxv. 8.
Sometimes he 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! Doth God lift them up by prosperity? They will also lift up their God by praises. See Psal. xviii. 1—3. So Moses, and the people with him, Exod. xv., when God had delivered them from Pharaoh, how do 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, Rev. xv. 3.
Upon the whole, whatever effects our communion with God, in any of his ordinances, doth use to produce upon our hearts, the same we may observe to follow our conversing with him, in his providences. For,
1. It is usually found, in the experience of all the saints, that, in what ordinance or duty soever they have any sensible communion with God, it naturally produces in their spirits a deep abasement and humiliation from the sense of divine condescensions to such vile, poor worms as we are. Thus Abraham, I am but dust and ashes,” Gen.
xviii. 27. The same effect follows our converse with God in his providences. Thus when God had, in the way of his providences, prospered Jacob, how doth he lay himself at the feet of God, as a man overwhelmed with the sense of mercy! “And Jacob said, I am not worthy of the least of all thy mercies, and of all the truth which thou hast showed thy servant; for, with my staff I passed over this Jordan, and now I am become two bands,” Gen. xxxii. 9, 10. Thus also it was with David, Who am I, and what is my father’s house, that thou hast brought me hitherto 7’ 2 Sam. vii. 18. And I doubt not but some of you have found the like 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? Oh that ever so great and holy a God should be thus concerned for so vile and sinful a worm!
2. Doth communion with God in ordinances melt the heart into Jove to God? Cant. ii. 3—5. Why, so doth 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, Psal. xviii. 1, compared with the title. When God had delivered him from the hand of Saul, and all his enemies, he said, 1 will love thee, O Lord, my strength.” 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; but yet these things serve to blow up the flame of love to God in their hearts, and they find it so. To
3. Doth communion with God set the keenest edge upon the soul against sin? You see it does, and you have a striking 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, Exod. xxxii. 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 was so abundantly manifested in Psal. li. 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 Sam. xii. 7—10, you shall 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, that broke his heart to pieces in the sense of it; and I doubt not but some of us have sometimes found “the like effects by comparing God’s ways and our own together.
4. 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 their course. Thus, when Isaiah had obtained a special manifestation of God, and the Lord asked, Whom shall I’send 2” He presents a ready soul for the employment, Here am I, Lord, send me,’ Isa. vi. 8. Why, the very same effect follows sanctified providences, as you may see in Johoshaphat, 2 Chron. xvii. 5. 6, and in David, Psalm cxvi. 12. Oh! when a soul considers what God hath done for him, he cannot fail to say, What shall I return? Ilow 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 hath done you good, when his mercies produce such effects on your hearts: he will say of every favour, thus improved, it was well bestowed, and he will rejoice over you to do you good for ever.
Second motive. A great part of the pleasure and delight of the Christian life is made out of the observations of Providence. It is said, The works of the Lord are great, sought out of all them that have pleasure therein,” Psal. cxi. 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 isit to a well-tempered soul to behold and observe,
1. 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 cach other. Mercy and truth have met together; righteousness and peace have kissed each other,” Psal. lxxxv. 10. It is spoken with an immediate reference to that signal providence of Israel’s deliverance out of the Babylonish captivity, and the sweet effects thereof; wherein the truth and righteousness of God in the promises, did, as it were, kiss and embrace the mercy and peace that were 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 demonstrations 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; 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, a mediate reference of 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! Oh, if with Habakkuk, chap. ii. ver. 1, we would but stand upon our watch-tower to take due observations of Providence, what rare prospects might we have! Luther understands it of the word of God, as if he had said, I will look into the word, and observe there, how God accomplisheth all things, and brings them to pass, and how his works are the fulfilling of his word. Others, as Calvin, understand it of man’s own retired thoughts and meditations, wherein a man carefully observes what purposes and designs God hath upon the world in general, or upon himself in particular, and how the truth and righteousness of God in the word, work themselves 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, hath his watchtower, as well as Habakkuk; and give me leave to say, it is an angelical employment to stand upon it, 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, Rev. xiv. 1-3. 8.
2. 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 God’s 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, as 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,” Hab. li. 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, Our hope is perished from the Lord,” Lam. iii. 18. But, oh, how sweet and comfortable is it to see these prayers fulfilled, after we have given up all expectations of them! May we not say of them as the Scripture speaks of the restoration of the Jews, it is even life from the dead? This was Da-vid’s case, Psal. xxxi. 22, he gave up his hopes and prayers for lost, yet he lived to see the comfortable and unexpected returns of them. And this was the case of Job, chap. vi. 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 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 upon the waters, for thou shalt find it after many days,” Eccles. xi. 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, oh how ravishing and transporting was it! Gen. xlvi. 29, 3. What a transporting pleasure is it to behold great blessings and advantages to us wrought by Providence out of those very things that seem to threaten our ruin and 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, Gen. xlv. 5. Wait and observe, and you shall assuredly find that promise, « And we know that all things work together for good to them that love God, to them who are the called according to his purpose,” Rom. viii. 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,” Psal. cxix. 71. Oh what a difference have we seen betwixt 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.
4. What unspeakable comfort is it 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 hath 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, as it is in Psal. xxiii. 6. Other men prosecute good, and it flies from them, and they can never overtake it: but goodness and mercy follow the people of Godand they cannot avoid or escape it; it gives them chase, day by day, and finds them out, even when they sometimes, by sin, put themselves out of the way of it. In all the providences that befall them, goodness and mercy pursue them. Oh 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 1, that mercy should thus pursue me, when vengeance and wrath pursue others as good by natare as Lam? It certainly argues the great esteem God hath of a man, when he thus follows him with sanctified providences, whether they be comforts or crosses, for his good; and so much is plain, from this passage: Lord, what is man, that thou shouldst visit him every morning, and try him every moment?’ Job vii. 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 xxxvi. 7. I say not that God’s favour and respect to a man may be concluded singly from his providences; but sanctified providences may very much clear it to us; and when it doth so, it cannot but be matter of exceeding great joy.
5. ‘I’o conclude: What is there in all this world that can give a soul such joy and comfort, as to find himself by every thing set on and furthered in his way to heaven? And yet this may be discerned by a heedful attendance to the effects and issues of Providence.
How cross soever 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,
St. Paul knew that both his bonds and the afflictions added to them, should turn to, or finally issue in his salvation, Philip. i. 19, not that in themselves they serve to any such purpose, but as they are overruled and determined to such an end, through prayer, and the supply of the Spirit of Jesus Christ. When prayer, the external means, and the Spirit, the internal means, are joined with affections, then they become excellent means to promote salvation. And have we not with joy observed, how those very things which sense and reason tell us are opposite to our happiness, have been the most blessed instruments to promote it? How hath God blessed crosses to mortify corruption, wants to kill our wantonness, disappointments to wean us from the world! Oh we little think how comfortable those things will be in the review, which are so burdensome to present sense! Third motive. ln the next place, I beseech you to consider, what an effectual mean 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 prosper in the world, and godly men crushed and destroyed in the way of righteousness and integrity, it may tempt us to think that 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 that prosper in the world, they increase in riches,” Psal. Ixxiii, 12, 13. And what doth the flesh infer from thence? 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.” This irreligious inference carnal reason was ready to draw from the dispensations of outward prosperity to wicked men; but, now, if we would heedfully observe either the signal retributions of Providence to many of them in this world, or to all of them in the world to come, oh what a full confirmation is this to our faith! The Lord is known by the judgment which he executeth,”’ Psal. ix. 16.
The fifty-eighth Psalm 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; 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 sensible consumption of them, verse 7, 8, or by a sudden and unexpected stroke, verse 9. And what shall the effects of such providences 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.
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, Psal. xciv. 1.
Yea, he shows himself to spiritual eyes in his providences, as clearly as the sun manif sts himself by his own beams of light: His brightness was as the light, he had horns coming out of his hand; and there was the hiding of his power,” Hab. iii. 3, 4, Ttis spoken of the Lord’s going forth for his people in their deliverance from their enemies; and then he had horns, or rays, and beams of power and mercy coming out of his hand. By his hand is meant his providential administrations and dispensations, and the horns that came out of it is 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? See Exod. vi. 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,” Rev. xix. 13. His name was the Word of God before; but then he was the word revealing and discovering the promises and truths of God, now accomplishing and fulfilling them. That his name is near, his wonderful works declare, Psal. Ixxv, 1.
But, more particularly, let us bring it home to our own experience. lt may be, we find ourselves sometimes assaulted with atheistical thoughts: we are tempted to think God hath left all things below to the course and sway of nature, that our prayers reach him not, as itis in Lam. ni. 44, that he regards not what evils befall us. But tell me saints, have you not enough at hand to stop the mouths of all such temptations? Oh do but reflect upon your own experiences, and solemnly ask your own hearts,
1. Have you never seen the all-sufficient God in the provisions he hath 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? It ig he that hath given bread to them that fear him, and hath been ever mindful of his covenant,” Psal. cxi. 5. O do but consider the constancy, seasonableness, and, sometimes, the extraordinariness of these provisions, and how they have been given in upon 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 xxxvi. 7.
2. Have you not plainly discerned the care of God in your preservations from so many and great dangers as you have escaped, and been carried through, hitherto? How is it that you have outlived so many mortal dangers, sicknesses, accidents, designs of enemies to ruin you? tis, I presume, beyond question with you, thatthe very finger of God hath 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,” saith he, I know thou favourest me, because mine enemy doth not triumph over me,” Psal. xli. 11. He gathered from those gracious protections the care God had over him.
3. 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, 1 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,” Psal. xxxiv. 4—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. Oh how satisfying and convincing are these things! 4. Have you not evidently discerned the Lord’s hand, in guiding and directing your paths to your unforseen advantage? Things that you never projected for yourselves have been brought about beyond all your thoughts. Many such things are with God; and which of all the saints hath not found that word verified by clear and undeniable experience, The way of man is not in himself,” Jer. x. 23. 1 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 performeth all things for them”.
5. 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 if you have not seen that promise made good, «I will be with him in trouble,” Psal. xei. 15, and that God is faithful, who will not suffer you to be tempted above what you are able: but wil, with the temptation, also make a way to escape, that ye may be able to bear it,” 1 Cor. x. 13. Have not these been as clearly made out by Providence before your eyes as the sun at noon-day? What room then is left for atheistical suggestions in your breasts? GU ns ln
Fourth motive. The recording and recognizing 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 considerations 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 Sam. xvii. 37; and the apostle Paul improves his experiences to the same purpose, 2 Cor. i. 9, 10. Indeed the whole Scripture is full of it: what Christian understands not the exceeding usefulness of those experiences he hath 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. For this purpose, I shall desire the reader to ponder seriously these following particulars: 1. 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 any thing hath been once tasted, felt, and judged by 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 1t, 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 be a difficulty in all the acts of faith, yet scarce any in comparison with the first adventure it makes upon Christ; and the reason lies here: because in the subsequent acts, it hath all its former experiences to aid and encourage it; but, in the first adventure, it hath none at all of its own; it takes a path which it never knew before. = Te,” a:
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. Oh it is no small advantage to a soul, in a new plunge of 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 stirred up his disciples’ memories with what Providence had formerly wrought for them in a day of straits. QO ye of little faith, why reason ye among yourselves, because ye have brought no bread? Do ye not yet understand, neither remember?” Matt, xvi. 8—11. As if he had said, Were ye never under any strait for bread before now? Is this the first difficulty that ever your faith combatted with? No, you have felt straits, and experienced the power and care of God in supplying them before now; and, therefore, I cannot but call you men of litle 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. ~~ ~~ A —
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 which unbelief stumbles at in God: one is his power, the other his willingness to help:
(1.) Unbelief objects 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?” Psal. lxxviii. 19. Oh vile and unworthy thoughts of God! proceeding from our measuring the immense and boundless power of God by our own line and measure; because we see not 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 hath helped, therefore he can say, his hand is not shortened,” Isa. lix. 1, that is, he hath as much power and ability as formerly.
(2.) Unbelief objects against the will of God,
1H2 DIVINE CONDUCT; OR and questions whether he will now be gracious, though he hath formerly been so. But after so many experiences of his readiness to help, what room for doubting remains? Thus Paul inferred from the experience of what he had done, what he could do, 2 Cor. i. 10, and so did David, 1 Sam. xvil. 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 2. It gives great encouragement to faith, as it answers the objections of unbelief, drawn from the subject: now these objections are of two sorts alos Sb Cw a ge ITE
(1.) Such as are drawn from our great unworthiness. How, saith 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, &ec., but these were men of eminent holiness, men who obeyed God, and denied themselves for him, and lived more in a day to his glory than ever 1 did in all my days, ge 7
Well, but what signifies all this to a soul, that, under all its sensible vileness and unworthiness, hath tasted the goodness of God as well as they? As unworthy as I am, God hath 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 deserve it not. If, when we were enemies, we were reconciled to God by the death of his Son, how much more, being reconciled, shall we be saved by his life 7” Rom. v. 10.
(2.) Such as are drawn from the extremity of our present condition. If troubles or dangers grow to a height, and we see nothing bat ruin and misery in the eye of reason before us; now unbelief becomes importunate and troublesome to the soul; now, where are thy prayers, thy hopes, yea, where is now thy 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 hath carried me through all, Psal. lxxvii. 7—9. This is it that suffers not a Christian to unravel all his hopes in an hour of temptation. Oh how useful are these things to the people of God!. = PE —,
Fifth motive. The recognition 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.
See Psal. lxi. 7, 8. If God will prepare mercy and truth for David, he will prepare praises for his God, and that daily. + 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 recognised;) “my praise shall be continually of thee,” Psal. Ixxi. 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, Isa. xi. 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,” Psal. ciii. 2. Hence the Lord brands the ingratitude of his people, They soon forgat his works,” Psal. cvi. 13. 3. A due appreciation and valuation of every providence that doth us good, 1 Sam. xii. 24. That Providence that fed them in the wilderness with manna wis the most remarkable providence to them; but they not valuing it at its worth, God had not that praise for it which he expected, Numb. xi. 6. 4. The excitation 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,” Psal. ciii. 1. Soul praise is the very soul of praise, this is the very fat and marrow of that thank-offering. 5. A suitable retribution for the mercies received. This David was careful about, Psal. cxvi. 1, and the Lord taxes good Hezekiah for the neglect of it, 2 Chron. xxxii. 24, 25. This consists in a fall and hearty resignation of all to him, that we have received by providence from him; and in our willingness actually to part with all for him, when he shall remand it. AL A natal. Thus you see how all the ingredients to praise have respect to Providence; but, more particularly, I will show you, that, as all the ingredients of praise have respect to providence, so all the motives and arguments, obliging and engaging souls to praise, are found therein also. T’o this end, consider how the mercy and goodness of God are exhibited by Providence to excite our thankfulness. 1. That the goodness and mercy of God are let out upon his people in his providences about 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 loving kindness is better than life, my lips shall praise thee,” Psal. lxiii. 3. To give, maintain, and preserve our life, are choice acts of Providence; but to do all this in a way of grace and loving-kindness, 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, Psal. ciii. 4. Tt is this a sanctified soul desires God would manifest in every providence about him, Psal. xvii. 7, and what is our praising of God else but our showing forth that loving-kindness which he showeth forth in his providences? Psal. xcii. 1, 2.
2. As the loving-kindness of God, manifested in providences, 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. What am I! O Lord God? and what is my father’s house, that thou hast brought me hitherto 2” 2 Sam. vii. 18, that is, to raise me by providence from a mean condition to all this dignity: «From following the ewes, to feed Jacob his people,” Psal. Ixxviii. 70, 71. O this it is that engages thankfulness! Gen, xxxii. 10. “LC
3. As the freeness of mercies, dispensed by providences, engageth 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, Psal. v. 7. We have our loads of mercies, and that every day, Psal. lxviii. 19. Oh what a rich heap will the mercies of one day make, being laid together!
4. 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 regards the Lord hath to all our wants, straits, and burdens. Like as a father pitieth his children, so the Lord pitieth them that fear him,” Psal. ciii. 13. He is full of bowels, as is signified in James v. 11. 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, Isa. xlix. 15. He feels all our pains, as if the apple of his eye were touched, Zech. ii. 8, and all this is discovered to his people in the way of his providences with them, Psal. cxi. 1—4. Oh who of all the children of God hath not often found this in his providences? And who can see it, and not be filled with thankful ness? 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.
Sixth motive. 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 Cor. iii. 21—23. All things are ours, upon no other title but our being his.
Now there are six things in providence, which exceedingly endear the Lord Jesus Christ to his people; and these are the most sweet and delicious parts of all our enjoyments,
1. 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 acquisitions of his blood. For, as sin forfeited all, so Christ restored all these mercies to us again by his death. Sin had so shut up mercy from us, that had not Christ made an atonement by his death, we should never have obtained it to all eternity. It is with him that God freely gives us all things,” Rom. viii. 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 must 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? Oh what transcendent, matchless love was the love of Christ! You have known parents who 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 afflictive and sad to him, ours could not have been so sweet and comfortable to us: it is through his poverty we are enriched, 2 Cor. viii. 9. These sweet mercies, that are born of Providence every day, are the fruits of the travail of his soul.
2. The sanctification of all 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, Curist, Matt. vi. 33. They are given with him, as in Rom. viii. 32. This is the tenure by which we hold them, 1 Cor. iii. 21—23. What we lost in Adam, is restored again with advantage in Christ. Immediately upon the fall, the curse, Gen. iii. 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 doth for them that are Christless is but to feed so many poor condemned wretches, till the sentence they are under be 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,’’ Prov. i. 32.
But when a man is once in Christ, then all providences are sanctified and sweet. Unto the pure all things are pure,” Tit. i. 15. « A little that a righteous man hath, is better than the treasures of many wicked,” Psal. xxxvii. 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, Eph. i. 22.
3. 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 Providence, Ezek. i. Now, what an endearing meditation is this! Whatever creature be instrumental for any good to you, it is our Lord Jesus Christ who gave the orders and commands to that creature to do it, and without it they could have done nothing for you. Ttis your Head in heaven, that consults your peace and comfort on earth. These are the fruits of his care for you. So in the preventions and restraints of evil, it is he that bridles in the wrath of devils and men, he holds the reins in his own hands, Rev. ii. 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 ix.
4. The continuation of all your mercies and comforts, outward as well as inward, is the fruit of his intercession in heaven for you. For, as the offering up of the Lamb of God, 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, Rev. v. 6; Heb. ix. 24. By this his intercession, our peace and comforts are prolonged to us, Zech. i. 12, 13. Every sin we commit would put an end to the mercies we possess, were it not for that caution which is put in for us by it. 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 ii. 1, 2. This stops all pleas, and procures new pardons for new sins. Hence it is “he saves to the uttermost,” Heb. vii. 25, to the last completing act. New sins do not irritate our former pardons, nor cut off our privileges settled upon us in Christ.
5. The returns and answers of all your prayers and cries to heaven, for the removing of your afflictions, or supply of your wants, 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, how great soever your distresses should be, Rev, viii. 3, 4. It is his name that gives your prayers their acceptance, John xv. 16, because the Father can deny him nothing, therefore your prayers are not denied. Doth God condescend to hear you in the day of trouble? Doth 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!
6. 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 betwixt God and you. Your mercies are all comprised in this covenant, even your daily bread, Psal. cxi. 5, as well as your justification, and other spiritual mercies. It is your covenant interest that secures to you whatever it comprises, Isa. Iv. 3. Hence they are called the sure mercies of David. Nay, this is it that 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. On these accounts it was that David so rejoiced in his covenant interest, though laden with many afflictions, 2 Sam. xxiii. 5. But now all this hangs entirely upon Christ. The new testament is in his blood, 1 Cor. xi. 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.
Seventh motive. The due observation of Providence hath a marvellous efficacy to melt the heart, and make it thaw, and relent ingenuously before the Lord.
How can a sanctified heart do less than melt into tears, whilst 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 track of Providence as it hath led him all along the way that he hath gone, and if there be any principle of gracious tenderness in him, he shall meet with variety of occasions to excite and draw it forth. Reader, go back with thy serious thoughts,
1. To the beginning of the ways of God with thee, the mercies that broke out early in thy youth, even the first-born mercies from the womb of Providence, and thou wilt say, What need I go further? Here is enough not only to move, but overwhelm my heart May I not, from this time, ery unto thee, My Father, thou art the Guide of my youth,” Jer iii. 4. What a critical time is the time of youth! It is the moulding age, and, ordinarily, according to the course of those leading providences, after providences do steer their course. What levity, rashness, ignorance, and strong propensions 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 not the Lord guide thee by his providence when but a child? Did he then preserve thee from those follies and miscarriages which blast the very blossom, and nip the bud, so that no good fruit is to be expected afterwards? Did he then cast thee into such families, or among such company and aecquaintance as moulded and formed thy spirit to a better temper? Did he then direct thee into that way of employment wherein thou hast seen so large a train of happy consequences, ever since, following thee? and wilt thou not from henceforth say, My Father, my Father, thou art the Guide of my youth!”
2. 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 de. signed (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” Among the eminent mercies of thy life, reader, how many of them have been mere surprisals to thee! Thine own projects have been thrust aside to make way for better things, designed by Providence for thee.
3. Do but observe the springs and autumns of Providence, in what order they have flourished and faded with thee, and thou wilt find thyself overpowered with the sense of divine wisdom and goodness. When necessity required, such a friend was stirred up to help thee, such a place opened to receive thee, such a relation raised up or continued to refresh thee; and no sooner doth providence deprive thee of any of them, but either thy need of them ceased, or some other way is opened 10 thee. Oh the depth of God’s wisdom and goodness! Oh the matchless tenderness of God to his people! Pa
4. Compare the dealings of Providence with you and others, yea, with others that sprung 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 hath made betwixt 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? Oh grace, grace, astonishing grace!
5. Compare the carriage of Providence towards you with your own carriage towards the Lord, and it must reeds melt your hearts, to find so much mercy bestowed, where so much sin hath been committed. What place did you ever live in where you cannot remember great provocations committed, and manifold mercies, notwithstanding that, received? Oh, with how many notwithstanding and neverthelesses, hath the Lord done you good in every place! What relation hath not been abused by sin, and yet both raised up and continued by Providence for your comfort? In every place, God hath left the marks of his goodness, and you the remembrance of your sinfulness. Give yourselves but leave to think of these things, and 1t is strange if your hearts relent not at the remembrance of them. ——
6. Do but compare your own dangers with your fears, and both with the strange outlets and doors of escape Providence hath 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 estate, and sometimes your dearest relations, in whom, it may be, your life was bound up. Remember, in that day, what faintness of spirit seized you, what charges of guilt stirred up fears of the issue within you: you turned to the Lord in that distress, and hath he not made a way to escape, and delivered you from all your fears? Psal. XXxiv. 4.
Oh! is your life such a continued throng, such a distracted hurry, that there is no room to be found with Christians to sit alone, and think on these things, and press these marvellous discoveries 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 veins.
Eighth motive. Due observation of Providence will both beget and secure inward tranquillity in your minds, amidst the vicissitudes and revolutions of things in this unstable, vain world.
1. will both lay me down in peace and sleep, for the Lord only maketh me to dwell in safety,” Psal. iv. 8. He resolves the sinful fears of events shall not rob him of his inward quiet, nor torture his thoughts with anxious presages. He will commit all his concerns into that faithful, fatherly hand, that had hitherto wrought all things for him, and he means not to lose the comfort of one night’s rest, nor bring the evil of to-morrow upon the day, but knowing in whose hand he was, wisely enjoys the sweet felicity of a resigned will.
Now this tranquillity of our minds is as much begotten and preserved by a due consideration of Providence, as by any thing whatsoever. Hence it was that our Lord Jesus Christ, when he would cure the disciples’ anxious and distracting solicitudes about a livelihood, bids them consider the care Providence hath over the birds of the air and the lilies of the field, how he 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, Matt, vi. 25—34.
Two things destroy the peace and tranquillity 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 them, causing the good they foresaw (according to their conjectures) coming to their hand yet to balk 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 tranquillity of our lives. a wo
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, whilst events hang in a doubtful suspense.
1. The supremacy of Providence, and its incontrollable 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 labours of our hands. ] had not thought,” said Jacob, io have seen thy face; and lo, God hath showed me thy seed also,” Gen. xlviii. 11. There is a frequent coincidence of providences in a way of surprisal, which, from no appearance, or the remotest tendency of outward causes, could be foreseen, but rather falls visibly cross to the present scheme and posture of our affairs, Nothing tends to convince us of the vanity and folly of our own solicitudes and projections more than this doth.
2. The profound wisdom of Providence in all that it performeth for the people of God. The wheels are full of eyes, Ezek. 1. 18; that is, there is an intelligent and wise Spirit who 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 Chris-tian’s mind, that he knows not but his good may be imparted 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,” Deut, viii. 16. Sad and dismal was the face of that Providence which sent them out of their own land into the land of the Chaldeans; yet even this was a project to do them good, Jer. xxiv. 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? SE
3. The experiences we have had throughout our lives, of the faithfulness and constancy of Providence, are of excellent use to allay and quiet our hearts in any trouble that befalls us. Hitherto God hath helped,” 1 Sam. vii. 12. We never found him wanting to us in any case hitherto: this is not the first strait we have been in; 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 doth his faithfulness fail. O recount in how great extremities former experience hath taught you not to despair!
4. The conjectures Christians may make of the way of Providence towards them, from what its former methods have been towards them, are 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 do know what course Providence usually holds; and, accordingly, with great probability, collect what they may expect from what, in like cases, they have formerly observed. Christian, examine thine own heart and its former observations, and thou wilt find, as in Psal. lxxxix. 30—32, that it is usually the way of God to prepare some smart rods to correct thee, when either thy heart hath secretly revolted from God, and is grown vain, careless, and sensual, or when thy steps have declined, and thou hast turned aside to the commission of iniquity; and then when those rods have been sanctified to humble, reduce, and purge thy 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 thee. “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,” &ec., Jer. iii. 12, 13.
If, therefore, I find the blessed effects of the rod upon me, that it hath 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.
5. 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.
(1.) It is a mighty composing meditation, when we compare the providences of God towards the inanimate and irrational creatures, with his providences towards us. Doth 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? Doth 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, who are of much more value than these?
(2.) Or if we compare the bounty and care that Providence hath expressed to the enemies of God, how it feeds, and clothes, and protects them, even whilst they are fighting against him with his own mercies, it cannot but quiet and satisfy us, that, surely, he will not be wanting to that people upon whom he hath set his love, to whom he hath given his Son, and for whom he hath designed heaven itself.
(8.) It must needs quiet 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 knew him not? provided for us, when we owned him not in any of his mercies? Bestowed thousands of mercies upon us, when we had no title to Christ, nor 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 tranquillity of it, under the most distracting providences.
Ninth motive. 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; for,
1. The holiness of God is manifested to us in all his works of providence. The Lord is righteous in all his ways, and holy is all his works,’’ Psal. cxiv. 17. The instruments used by Providence may be very sinful and wicked; they may aim at base ends, and make use of wicked mediums 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 noisome exhalations of a dunghill. “He 1s the rock, his work is perfect; for all his ways are judgment, a God of truth, and without iniquity; just and right is he,” Deut. xxxii. 4. So that in all his providences he sets before us a perfect pattern of holiness, that he might be holy in all our ways, as our Father is in all his ways. Bat this is not all.
2. His providences, if duly observed, promote holiness by stopping up our way to sin. = Oh! 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 in Hosea ii. 6, but that we should not find our paths to sin? Why doth he clog us, but to prevent our straying from him? ‘ Lest 1 should be exalted above measure, there was given me a thorn in the flesh, a messenger of Satan fo buffet me,” 2 Cor. xii. 7. Oh! itis good to attend to these works of God, and study the meaning of them. Sometimes Providence crosses a hopeful, thriving project to advance our estate, and frustrates all our labours and cares; why is this? but to hide pride from man. Shouldst thou prosper in the world, that prosperity might be thy snare, and make thee a proud, sensual, vain soul; the Lord Jesus sees this, and therefore withdraws the food and fuel from thy corruptions.
It may be thou hast a diseased, weak body; thou labourest often under infirmities: in this the wisdom and care of God over thy soul is manifested; for wert thou not so clogged, how probable is it that much more guilt might be contracted! Your poverty doth 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. ~~
3. The providences of God may be observed to conduce to our holiness, not only preventing sin, that we may not fall into it, but also purging our sins when we are fallen into them. By this, there-
fore, shall the iniquity of Jacob be purged; and this is all the fruit, to take away his sin,” Isa. xxvii, 9, and so Dan. xi. 33—35; they are of the same use that fire and water are for purging and cleansing; 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: for,
(1.) Such rebukes of Providence discover 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 whilst 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! Oh 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 xxxviii, 1—3.
(2.) By these rebukes for sin, the evil of sin is discovered more sensibly 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 be-
fore us, than formerly we ever saw. « 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,’ Jer. ii. 19. Oh the gall and wormwood that we taste iu it under God’s rebukes for it!
(3) Providence blasts and frustrates all sinful projects to the people of God; whoever thrives in them, they shall not, Isa. xxx. 1—35. And this also convinces them of the folly that is in sin, and makes them cleave to the way of simplicity and integrity.
(4.) Holiness is promoted in the soul, by cautioning and warning the soul against sin for time to come. “I have borne chastisements, I will not offend any more,” Job xxxiv. 31. Oh happy providences, how smart soever, 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. Behold this self-same thing that ye sorrowed afler a godly sort, what carefulness it wrought in you,” &ec., 2 Cor. vii. 11. Oh, if ever a man have been under a sanctified rod, which hath 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 shall run again into the fire, after I have been already scorched in it? J
(5.) 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 10 the God of his mercies, and so pain his heart that he shall not be quiet till he have found a place to pour out his soul in thankfulness to the Lord, 2 Sam. vii. 18.
Afflictive providences will drive us to the feet of God, and there make us to judge and condemn ourselves; and all this hath an excellent use to destroy sin, and promote holiness in the soul.
Tenth motive. Lastly, the consideration and study of providence will be of singular use to usin 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. We find, when Jacob died, what reflections he had upon the dealings of God with him in the various providences of his life. See Gen. xlviii. 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, Josh. xxiv., and I cannot but think it a sweet close: to the life of any Christian: it must needs sweeten a death-bed, 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 of truth he hath performed to 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:
1. The time of death is the time when souls are usually most violently assaulted by Satan, with horrid temptations and black suggestions. We may say of that figuratively, as it is said of the natural serpent, he never exerts his utmost rage till the last encounter, and then his great design is to persuade the saints that God loves them not, hath no care nor regard for them, nor their cries; though they pray for ease, and cry for sparing mercy, they see none comes. Ie handles them with as much roughness and severity as other men; yea, many of the vilest and most dissolute wretches endure less torments and are more gently handled than they. There are no bands in their death,” Psal. Ixxiii. 4, whereas thou must go through a long lane of sickness to the grave, and endure many deaths in one.
But what credit can these plausible tales of Satan obtain with a Christian, who hath been treasuring up all his life long the memories of God’s tender regard, both to his wants and prayers, and that hath carefully remarked the evident returns of his prayers, and gracious condescensions of God to him, from his beginning to that moment? In this case, his faith is mightily assisted by thousands of experiences which back and encourage it, and will not suffer the soul to give up so easily a truth which he hath so often sensibly felt and tasted. I am sure, saith he, God hath had a tender, fatherly care of me ever since I became his; he never failed me yet in any former strait, and I cannet believe he will doso now. I know his love is like himself, unchangeable. Having loved his own which were in the world, he loved them unto to the end,” John xiii, 1. For this God is our God for ever and ever, he will be our Guide, even unto death,” Psal. xlviii. 14. Did he love me in my youth, and will he cast me off in my decrepid age? «0 God,” says the psalmist, thou hast taught me from my youth, and hitherto have I declared thy wondrous works; now also, when I am old and grey-headed, O God, forsake me not,” Psalm Ixxi. 17, 18.
2. At death, the saints are engaged in the last and one of the most eminent works of faith, even the committing of themselves into the hands of God, when we are launching forth into that vast eternity, and entering into that new state, which will make so great a change upon us in a moment. In this, Christ sets us a pattern; Father, into thy hands I commend my spirit,” Luke xxiii. 46, and having said thus, he gave up the ghost. So Stephen, at his death, Lord Jesus receive my spirit, and immediately fell asleep,” Acts vii. 59, 60.
There are two signal and remarkable acts of faith, both exceedingly difficult, namely, its first act and its last The first is a great venture that it makes of itself upon Christ; and the last is a great venture too, to cast itself into the ocean of eternity, upon the credit of a promise. But yet I know the first adventure of the soul upon Christ is much more difficult than the last adventure upon death; and that which makes it so is, in a great measure, the manifold recorded experiences that the soul hath been gathering up from the day of its espousals to Christ, unto its dying-day, which is, in a sense, ils marriage-day. “Oh! with what encouragement may a soul throw himself into the arms of that God, with whom he hath so long conversed and walked, in this world! whose visits have been sweet and frequent, with whom the soul hath contracted so intimate acquaintance in this world; whom he hath committed all his affairs to, formerly, and still found him a faithful God; and now hath no reason to doubt but he shall find him so in this last distress and exigence also.
3. At death, the people of God receive the last mercies that ever they shall receive in this world by the hand of Providence, and are immediately to make up their accounts with God, for all the mercies that ever they received from his hand. What can be more suitable, therefore, to a dying person, than to recount with himself the mercies of his whole life, the manifold receipts of favour for which he is to reckon with God, speedily; and how shall this be done without a due and serious observation and recording of them now? I know there are thousands of mercies forgotten by the best of Christians; a memory of brass cannot contain them: and I know also that Jesus Christ must make up the account for us, or it will never pass with God; yet it is our duty to keep the accounts of our mercies, and how they have been improved by us, for we are stewards, and then we are to give an account of our stewardship.
4. At death, we owe an account also to men, and stand obliged, if there be opportunity for it, to make known to them that survive us, what we have seen and found of God in this world, that we may leave a testimony for God with men, and bring up a good report upon his ways. Thus dying Jacob, when Joseph was come to take his last farewell of him in this world, strengthened himself, and sat upon the bed, and related to him the eminent appearances of God to him, and the places where, Gen. xlviii. 2, 3, as also an account of his afflictions, ver. 7. So Joshua, in his last speech to the people, makes it his business to vindicate and clear the truth of the promises, by recounting to them how the providence of God hath fulfilled the same, to a tittle, in his day, And behold,” saith he, this day I am going the way of all the earth, and ye know in all your hearts, and in all your souls, that not one thing hath failed of all the good things which the Lord your God spake concerning you; all are come to pass unto you, and not one thing hath failed thereof,’’ Joshua + IE 5: RO
And certainly it is of great importance to the world to understand the judgments, and hear of the experiences of dying men. They, of all men, are presumed to be most wise and most serious; besides, this is the last opportunity that ever we shall have in this world to speak for God. Oh, then, what a sweet thing would it be to close up our lives with an honourable account of the ways of God! To go out of the world blessing him for all the mercies and truth which he hath here performed to us! How would this encourage weak Christians, and convince the atheistical world, that verily there is a reality and an excellency in the ways and people of God!
5. At death, we begin the angelical life of praise and thanksgiving: we then enter upon that everlasting sweet employment; and, as I doubt not but the providences in which we were concerned in this world will be a part of that song which we shall sing in heaven, so certainly it will become us to tune our hearts and tongues for it, whilst we are here, and especially when we are ready to enter upon that blessed state. Let it, therefore, be your daily meditation and study, what God hath been to you, and done for you, from the beginning of his way hitherto.. ont ME
And thus I have spread before you some encouragements to this blessed work. O that you would be persuaded to this lovely and every way beneficial practice! This I dare presume to say, that whoever finds a careful and a thankful heart, to record and treasure up the daily experiences of God’s mercy to him, shall never want new mercies to record, to his dying day. It was said of Claudian, that he wanted matter suitable to the excellence of his parts; but where is the head or heart that is suitable to this matter? Who can utter the mighty acts of the Lord? Who can show forth all his praise? Psal. cvi. 2.
Thus I have, through the aid of Providence, despatched the main design I aimed at in the choice of this subject. All that remains will now be speedily finished in some few corollaries to be briefly noted upon the whole, and three or four practical cases to be stated. You have heard how Providence performeth all things for you.” Learn hence,
First corollary. That God is therefore to be owned by you in all that befalls you in this world, whether it be in a way of success and comfort, or of trouble and affliction. O, it is your duty to observe his hand and disposal! When God gives you comforts, it is your great evil not to observe his hand in them. Hence was the charge against israel, She did not know that I gave her corn, and wine, and oil, and multiplied her silver and gold,” Hos. ii. 8, that is, she did not actually and affectionately consider my care over her, and goodness to her in these mercies. And so for afflictions, it is a great wickedness, when God’s hand is lifted up, not to see it, Isa. xxvi. 11. The ox knoweth his owner, and the ass his master’s crib,” Isa. i. 3; the most dull and stupid creatures know their benefactors. O look to the hand of God in all, and know, that neither your comforts nor afflictions arise out of the dust, or spring up out of the ground.
Second corollary. 1f God perform all things for you, how great is his condescension to and care over his people! What is man that thou shouldst magnify him, and set thine heart upon him? and that thou shouldst visit him every morning, and try him every moment?” Job vii. 17, 18. Such is his tender care over you, that he withdraws not his eye from you. See Job xxxvi. 7. Lest any hurt you, he himself will guard and keep you, day and night, Isa. xxvii. 3. Should he withdraw his eye or hand one moment from you, that moment would be your ruin. Ten thousand evils watch but for such an opportunity to rush in upon you, and destroy you and all your comforts. You are too dear to him to be trusted in any hand but his own. “All his saints are in thy hand,” Deut. Xxxiii. 3,
Third corollary. Learn hence how you are obliged to perform all duties and services for God, who performeth all things for you. It was the wish of a good man, Oh! that I could be to God what my hand is to me, namely, a serviceable, useful instrument! Shall God do all things for you, and will you do nothing for God? Is Providence every moment at work for you, and will you be idle? To what purpose then is all that God hath done for you? Is it not the aim and design of all to make you a fruitful people? If God plant, and fence, and water you by providence, surely he looks you should bring forth fruit, lsa. v, 1—4. O that, in return for all the benefits of Providence, you would say to God, as grateful Elisha said to the Shunammite, behold thou hast been careful for us with all this eare, what is to be done or thee? 2 Kings iv. 13, and with David, “What shall T render unto the Lord for all his benefits towards me?” Psal. cxvi. 12. He is ever doing you good, be you always abounding in his work. His providence stands by you in your greatest distresses and dangers; do not you flinch from God, when his service and your duty is compassed about with difficulties. O be active for that God who is acting every moment for you!
Fourth Corollary. Doth God perform all things for his people? Do not distrust him then as often as new or great difficulties arise. Why should you think that He who hath done so many things for you will now do no more? Surely the Lord’s hand is not shortened that it cannot save, nor his ear heavy, that it cannot hear,” Isa. lix. 1, if any thing put a stop to his mercy, it is your iniquities, your distrust, and infidelity. How long will it be ere you believe him?” If a thousand and ten thousand trials and experiences of his tender care, faithfulness, and love, will cure this distemper in you, you have them at hand to do it. If the frequent confutations of this your distrust, by the unexpected breakings-out of mercy for you, under like discouragements, will cure it, look back, and you may see them. Certainly you have been often forced by Providence, with shame and repentance, to retract your rash censures of his care! and yet will you fall into the same distemper again? O, that you would once learn this great truth, that no man ever wanted that mercy, which he wanted not a heart to trust and wait quietly upon God for. You never yet sought God in vain, except when you sought him vainly.
Fifth corollary. Doth God perform all things for you? Then seek God for all by prayer, and never undertake any design without him: certainly, if he do not perform it for you, you can never have what you desire and labour for: and though he have designed to perform this or that mercy for you, yet for these things he will be inquired of, that he may do it for you, Ezek, xxxvi. 37. Ireckon that business as good as done, that mercy as good as if it were in hand, thal trouble as good as over, for the doing, enjoying, or removing whereof we have engaged God by prayer. It is our folly to engage this instrument or that for us, o attempt this way and that way to compass our design, and all the while forget him, upon whose pleasure all instruments and means: entirely depend. That which begins not with prayer, seldom winds up with comfort. The way ol man is not in himself; if it were, prayer might then be reckoned lost labour. Olet him that performs all, be owned and acknowledged in zil.
Sixth corollary. Lastly, if God perform all things for us; then it is our great interest and concern in all things to study to please him, upon whom we depend for all things.
It is a grave and weighty observation of Chrysostom: Nothing should be grievous and bitter to a Christian, but to provoke the displeasure of God. Avoid that, and no affliction or trouble whatever can cast down such a prudent soul; but even as a spark is easily extinguished in the sea, so will the avour of God extinguish all those troubles, It is with such a soul, saith he, as it is with the hea-. vens: we think the heavens suffer, when they ave overspread with clouds, and the sun suffers when it 1s eclipsed; but there is no such thing, they suffer not when they seem to suffer. Every thing is well, and shall be well, when all is well betwixt us and God. The great consolation of the saints lies in this, that all which concerns them is in the hands of their Father. 1 had utterly despaired,’ saith Luther, “had not Christ been head of the church.” When he that performs all things is our God, even our God that delights in our prosperity, that rejoices over us to do us good, what ample security is there in the greatest confusions and dangers. When one told Borromeus, that there were some that laid wait for his life, his answer was, what! is God in the world for nothing? And as notable was the reply of Silentiarius in a like case, If God takes no care of me, how do I live, how have I subsisted hitherto? Though it seem a romance to many, saith a late grave author, yet we must either quit the Scriptures or give credit to this, that the most infallible rules for one to raise his fortune and insure a destiny, that can control the stars, are given forth there, namely, in the Scriptures, where it is evidently found, that a good man may even be his own carver. O that we would bul steer our course according to those rare politics of the Bible, those divine maxims of wisdom! Fear nothing but sin. Study nothing so much as how to please God. Warp not from your integrity under any temptation, Trust God in the way of your duty. These are sure rules to secure yourselves and your interest in all the vicissitudes of this life. ~~