The third case. How may a Christian discern when a providence is sanctified, and comes from the love of God to him?
There are two sorts or kinds of providences concerning men in this world, the issues and events of which are vastly different, yea, contrary to each other To some, all providences are overruled and ordered for good, according to that blessed 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, not only things that are good in themselves, as ordinances, graces, duties, and mercies; bat things that are evil in themselves, as temptations, afflictions, and even their sins and corruptions, shall turn, in the issue, to their advantage and benefit. For though sin be so intrinsically and formally evil in its own nature, that, in itself, it be not capable of sanctification, yet, out of this worst of evils, God can work good to his people; and though he never makes sin the instrument of good, yet his providence may make it the occasion of good to his people, so that spiritual benefits may, by the wise overruling of Providence, be occasioned to the people of God by it. And so for afflictions of all kinds, the greatest and sorest of them, they do work, by the influence of Providence, a great deal of good to the saints, and that not only as the occasions, but as the instruments and means of it. By this shall the iniquity of Jacob be purged,” Isa. xxvii. 9, that is, by the instrumentality of this sanctified affliction.
To other persons nothing is sanctified, either as an instrument or occasion of any spiritual good; but as the worst things are ordered to the benefit of the saints, so the best things wicked men enjoy do them no good. Their prayers are turned into sin, Psal. eix. 7; the ordinances are the savour of death, 2 Cor. ii. 16; the grace of God turned into wantonness, Jude, ver. 4; Christ himself a rock of offence, 1 Pet. ii. 8; their table a snare; Psal. lxix. 22; their prosperity their ruin, Prov. i. 32. As persons are, so things work for good or evil. “” T’o the pure all things are pure, but to them that are defiled and unbelieving is nothing pure,” “Lit. i. 15. Seeing, therefore, the events of Providence fall out so opposite to each other upon the godly and ungodly, every thing furthering the eternal good of the one, and the ruin of the other, it cannot but be acknowledged a most important case, in which every soul is deeply concerned, whether the providences under which he is, be sanctified to him or not?
For the clearing of which, I shall premise two necessary considerations, and then subjoin the rules which will be useful for the determination of the question,
1. Let it be considered, that we cannot know from the matter of the things before us, whether they be sanctified or unsanctified to us; for so considered, All things come alike to all; and no man knoweth either love or hatred by all the things that are before him,’’ Eccles. ix. 1, 2. We cannot understand the mind and heart of God by the things he dispenseth with his hand. If prosperous provideneces befall us, we cannot say, Herein is a sure sign that God loves me; for who hath more of those providences than the people of his wrath? « They have more than their hearts can wish,” Psal. 1xxiii. 7. Sure that must be a weak evidence for heaven, which accompanies so great a part of the world to hell.
By these things we may testify our love to God; but, from ten thousand such enjoyments, we cannot get any solid assurance of his love to us.
And from these adverse, afflictive providences, we cannot know God’s hatred. If afflictions, great afflictions, many afflictions, long-continued afflictions, should set a brand, or fix a character of God’s hatred upon the persons on whom they fall, where then shall we find God’s people in the world? We must then seek out the proud, vain, sensual wantons of the world, who spend their days in pleasure, and say, These are the men whom God loves.
Outward things are promiscuously dispensed, and no man’s spiritual estate is discernible by the view of his temporal. When God draws the sword, it may cut off the righteous as well as the wicked,” Ezek. xxi. 3.
2. Though the providences of God materially considered, afford no evidences of God’s love to us, yet the manner in which they befall us, and the effects and fruits they produce in us, distinguish them very manifestly, and by them we may discern, whether they be sanctified providences, and fruits of the love of God, or not. But yet these effects and fruits of providences, by which we discern their nature, do not always presently appear; but time must be allowed for the soul’s exercise under them. Now no affliction for the present seemeth to be joyous, but grievous, nevertheless afterward it yieldeth the peaceable fruits of righteousness unto them which are exercised thereby,” Heb. xii. 11.