The Mystery of Providence

The Mystery of Providence by John Flavel Publisher's Introduction On February the 13th, 1688, amidst the splendor of the banqueting house at Whitehall, an epic-making event took place. Prince William and Princess Mary of Orange accepted the crown from the Estates of England. They were proclaimed as King and Queen. Thus, in the words of Lord Macaulay, was consummated the English Revolution. Throughout the land, the following day was observed as a public thanksgiving for the deliverance of the nation from papacy. Preaching at this celebration, one of the few surviving Puritan leaders, John Flavel, had occasion to observe a remarkable coincidence. In 1588, England had experienced a signal deliverance from Roman Catholicism. The mighty armada of Spain, sent to dethrone the Protestant Elizabeth and restore her people to the old faith, had been blasted by the winds and waves. A hundred years had passed, Flavel reminded his readers. Yet behold, another eighty-eight, crowned and enriched with mercies, no less admirable and glorious than the former. Another attempt to subjugate England to the yoke of Rome had been thwarted by the providence of God. The century spanned by the Spanish armada and the glorious revolution was as decisive in the religious as in the political history of England. The religions of Rome and of the Reformation were locked in a struggle for national supremacy. 1662 saw the expulsion from the National Church of the Puritans, those who above all stood for the Reformation principle of the supremacy of Scripture in the Church. In 1688, the claim of Roman Catholicism to be the religion of England was, for generations to come, repudiated. This did not mean, however, the triumph of Puritanism. Indeed, it would be true to say that by 1688, the Puritan movement was virtually at an end. Its aims were to a large extent still unrealized. The history of Puritanism is quite remarkable. As a movement for thorough reform of the Church on the basis of the word of God, it was indeed as old as the Reformation. But if the Reformation revived preaching, the Puritans came to stand for preaching of a particular kind. It has been the verdict of competent judges ever since that, for applying the word of God to the conscience with power, thoroughness, and unction, the Puritans stand alone. Yet it is difficult to define in detail how they differ from preachers of other ages. It is as difficult to explain how the movement arose, in a short time producing a host of outstanding preachers, and then a hundred years or so later, how this supply dried up. If we take the view that the Puritan movement was nothing less than an outpouring of the Holy Spirit upon the Church of England, then it is a signal instance of the principle of divine working enunciated by our Lord. The wind bloweth where it listeth, and thou hearest the sound thereof, but canst not tell whence it cometh, and whither it goeth. This view of the Puritan movement as preeminently God-given is borne out by the absence of anything in the nature of a gradual decline in the caliber of the Puritans. One of the most noteworthy of the later Puritans, John Flavel of Dartmouth, will bear comparison as a practical writer with any of his predecessors, though by far the greater part of his ministry fell after the great ejection of 1662. His father, Richard Flavel, was a minister at Broomsgrove in Worcestershire, and from all accounts a faithful servant of God. His ministry, like many others, was terminated by law in 1662, and he died prematurely of the plague in 1665 after being imprisoned in Newgate on a charge of sedition. John was the eldest son in a Puritan household, and like many similarly placed, he was sent to university at what would now be considered an early age, entering University College, Oxford. The visitation of Oxford ordered by Parliament in 1647, after the First Civil War, and the consequent reorganization of the university took place almost certainly while Flavel was there. Speaking of his time at Oxford, Flavel regretted that he had neglected the good of his own soul so much. Nonetheless, in 1650, he was recommended as assistant to the minister of Dipford, Devon, and so commenced his life's work. Mr. Walplate, the rector of Dipford, had sought help because of failing health. Consequently, his young assistant was not starved of ministerial duties. Flavel was formally ordained to the ministry in October 1650. Hearing of an ordination service at Salisbury, he offered himself there for examination by the presbytery and was duly recognized. Though he succeeded Walplate as rector of Dipford on the latter's death and was comparatively well paid, Flavel accepted a call to another sphere of service in 1656. The seaport of Dartmouth in Devon could look back upon a long history. From an early period it was noted for its capacious harbor and in 1190 had been the rendezvous of the crusading fleet. Coming down to the 17th century, it was an important post in the Civil War, captured for the king by Prince Maurice after a siege of four weeks in 1643 and retained by the royalists until 1646 when it was taken by General Fairfax. In 1656, Anthony Hartford, minister of Dartmouth, died. Two churches were associated in the incumbency, St. Saviour's and Townstall. To St. Saviour's, the inhabitants chose Alan Gere, son-in-law of the famous John Canne, pastor of the English church at Amsterdam. As Hartford's successor in Townstall Church, a young man was designated who had recently presided with distinction at a provincial synod of the Devonshire churches. That young man was John Flavel, and so commenced an association with Dartmouth which continued until his death. Flavel's ministry at Dartmouth might well have been attended by great outward prosperity and success had it fallen in another era. In fact, like many others including his own father, he was ejected by the Act of Uniformity in 1662. This enactment was successful in silencing some of the non-conforming ministers. Many, however, considered that their divine commission took precedence over any man-made laws. Thus Flavel continued to exercise his ministry in Dartmouth as he was able. Not satisfied with the ejection, the government of Charles II sought to destroy dissent altogether. In 1665, the Oxford Act forbade non-conforming ministers to come within five miles of a town unless they took an oath including a promise not to endeavor any altercation in church or state. Some of the non-conformists in Devon, notably John Howe, took the oath. Flavel, however, refused to do so, though this meant leaving his home and flock. Moving to Slapton, a village which was the prescribed distance from Dartmouth, he was resorted to by many of his old parishioners to whom he preached on Sundays. A brief respite for the Puritans followed upon the Declaration of Indulgence issued by Charles II in 1672. The king, unknown to the nation and to Parliament, had entered into an engagement with Louis XIV of France to establish Roman Catholicism in England and as a preliminary step granted liberty of worship to dissenters, Protestant and Roman Catholic. Flavel took advantage of this liberty and was licensed as a Congregationalist. Even when, shortly afterwards, the indulgence was withdrawn as a result of Parliamentary pressure, he continued to preach in Dartmouth. He preached in private houses and woods and even held meetings at low water on a rock called Saltstone in Kingsbridge Estuary. As a leading and active non-conformist, Flavel was often in danger and in 1682 was compelled to leave Dartmouth for London. In the city, he met with other dissenting ministers, notably William Jenkin. In September 1684, Jenkin, Flavel and other friends were gathered for prayer when soldiers broke in upon them. Jenkin was arrested and though Flavel managed to escape, he was close enough to hear the soldiers' insolence to their captive. He returned to Devon soon after this experience, refusing an invitation to succeed Jenkin, who died in prison in January 1685. Flavel lived to enjoy the liberty given to dissenters by the last Stuart King, James II, and rejoiced in the bloodless revolution of 1688 and 1689, which made the English Crown Protestant and gave lasting toleration to non-conformists. At this time, measures were afoot to settle the differences between the Presbyterians and the Congregationalists. This work was dear to Flavel's heart and he played a leading role in promoting the happy union in Devon. It was while engaged in this work that he died suddenly in Exeter in 1691. He was buried at Dartmouth, being accompanied to his grave by many dissenters, says an unsympathetic witness. It is recorded that in 1709 his epitaph was removed. The vicar objected to it as being worthy of a bishop. Even a brief glance at Flavel's history gives some indication of his outstanding character. Of his influence, Wood, the royalist historian, observes that he had more disciples than either John Owen or Richard Baxter. The same writer accused him of plagiarism, sedition, and faction. It seems, however, that to Wood his great crime was that he did not conform in 1662. One who was intimately acquainted with him, John Galpin of Totemies, draws attention in his memoir of Flavel to three characteristics, his diligence, his longing for the conversion of souls, and his peaceable and healing spirit. In addition to the incidents recorded in his own writing, there are some remarkable examples of the effects of Flavel's ministry. Luke Short was a farmer in New England who attained his hundredth year in exceptional vigor, though without having sought peace with God. One day as he sat in the fields reflecting upon his long life, he recalled a sermon he had heard in Dartmouth as a boy before he sailed to America. The horror of dying under the curse of God was impressed upon him as he meditated on the words he had heard so long ago, and he was converted to Christ eighty-five years after hearing John Flavel preach. Another remarkable convert was a London gentleman who tried to obtain some plays from a bookshop. The owner was a godly man, and had none in stock, but recommended Flavel's treatise on Keeping the Heart. The would-be reader scorned and threatened to burn the book, but took it, and returned in a month's time saying that God had used it to save his soul. Flavel was a prolific writer, and his works, separate and collected, have been republished many times since the author's lifetime. His complete works were republished in 1820 by W. Baines and Son in London, making up six volumes. Although some of these writings are polemical, the author confessed that he found this kind of work disagreeable. His preference was for practical divinity, and it is here that his skill as a physician of souls shines most eminently. Divine Conduct, or The Mystery of Providence Opened, was first published in 1678, and has passed through several editions, the most recent being that published by the Sovereign Grace Union in 1935. The present edition differs from the original in two respects. Slight alterations of vocabulary and punctuation have been made, not to change, but to make clear the original force and sense of Flavel's words. Moreover, the treatise has been freshly subdivided and given new chapter headings. These are divisions which arise naturally out of the author's treatment of his subject. Thus, for all practical purposes, the matter of Flavel's work is unchanged, while the style of presentation has been altered slightly to help modern readers. This may have diminished the academic historical value of this edition, but it is hoped that it has greatly increased its spiritual usefulness to this generation. Yet, even granting the timeless spiritual value of John Flavel as a writer, some friends will deem it unwise to introduce him to the Christian public through his work on Providence. Surely it would be better to let an old writer speak on a subject that is not peculiar to his own era. Why not see what Flavel had to say on personal evangelism, on guidance, or on the way to achieve peace and victory in the Christian life? These, without doubt, are the themes which popular preachers in our own day chiefly dwell upon. These are the topics about which most Christians wish to read. Why should we not, then, find out whether the Puritans really can help us on the burning issues of this day? In answer to this, there is no doubt that Flavel and his colleagues gave advice in these matters. But their whole approach was in marked contrast to that to which we are accustomed. Our modern piety, when it deals with spiritual problems, tends to be self-centered and subjective. How can I find peace? How can I be victorious and effective? How can I be guided? If we know the answers to these questions, it is often felt, nothing more can be asked of us. Within the terms of such an outlook, little time and attention can be spared for the consideration of such an apparently theoretical subject as the providence of God. It may even provoke some impatience. In view of the demands of modern life, is it really necessary for us to spend time reading a lengthy treatment of what is not a priority? Flavel's approach to the subject of providence cuts clean across our modern criticism. He insists from the outset that it is the duty of believers to observe all the performances of God's providence for them, especially when they are in difficulties. Clearly, this conviction is not shared by the majority of evangelical Christians in the present day. It is not our custom, nor is it regarded as a mark of spiritual keenness, to seek to discover and meditate upon the work of providence in all that happens to us. Two reasons for this may be suggested. First and foremost, the Puritans had a lively sense of the sovereignty of God, and it is just this that, speaking generally, we lack today. Many Christians reject it intellectually as repugnant to free will, and their understanding of the love of God. When they suffer a setback in their personal affairs or in the work of the gospel, it is ascribed wholly to the devil or to failure in themselves to fulfill the conditions. They feel a sense of personal frustration and may even believe that God himself has been frustrated. Their only hope of success is to intensify their spiritual exercises. Prayer on this basis is not so much a plea to omnipotence as the throwing of one's weight into the scale on the side of God. Even those who profess to accept without question the truth of divine sovereignty are not infrequently guilty of practical unbelief. Glibly to assert that all things work together for good to them that love God is relatively easy, but to believe this when our circumstances are distasteful and appear likely to deteriorate is evidence of a spiritual apprehension of the sovereignty of God. Yet we cannot truly recognize and improve the workings of providence until we learn from the scriptures that God performs all things for us. A second reason may be suggested why we do not meditate on the providence of God. It is that we have a deep distaste for meditation. This is not a matter of temperament. The recluse or introvert has no advantage over the active, busy Christian. True meditation is a work to which we are all naturally indisposed, but it is one to which the Holy Spirit prompts those whom he indwells, those who have trusted Christ. To the work of meditation upon providence, believers must apply themselves, but first they must recognize it as a duty and understand what it involves. When John Flavel writes of the providence of God, he does not simply deliver a lecture. He writes in a thrilling way out of a full heart. He knows from church history and from his own experience of the works of God on behalf of his people. Above all, he knows the word of God intimately, and he knows how to apply it. He shows how the hand of God may be discerned in our personal affairs, avoiding the extravagances of mysticism as well as the skepticism of unbelief. His treatise is calculated to abase man and exalt God, and yet to kindle faith and adoration in the heart of every child of God. To learn of the providence of God under the tuition of John Flavel will bring Christian believers into a sphere they never reckoned with before. It will also, we are confident, shed light on the great concerns of present-day evangelicals. How may we live a consecrated and victorious life? Let us first realize that everything does not depend on us. Let us see what God has done and is doing for our spiritual good. Then we may seek to work out what he is working in us. And what of guidance? Let us learn that, in an ultimate sense, we can never be outside of the will of God. Flavel would teach us that God's will for us is our duty to be found in his word. Moreover, we should have a right attitude to all circumstances, even the most adverse. Finally, our Christian witness will not be crippled, as many fear, but quickened by a right apprehension of the sovereignty of God. What a great God is ours, greater than we ever thought when we first trusted him for salvation. How futile for men and women to fight against him. If Christians showed at all times, by their demeanor, that they had a living faith in the God of the Scriptures, they would be better placed to commend to an unbelieving world their God and his power to save. Michael Boland, February 1963 Introduction I will cry unto God Most High, unto God that performeth all things for me. Psalm 57 verse 2 The greatness of God is a glorious and unsearchable mystery. For the Lord Most High is terrible, he is a great king over all the earth. Psalm 47 verse 2 The condescension of the Most High God to men is also a profound mystery. Though the Lord be high, yet hath he respect unto the lowly. Psalm 138 verse 6 But when both these meet together, as they do in this Scripture, they make up a matchless mystery. Here we find the Most High God performing all things for a poor distressed creature. It is the great support and solace of the saints in all the distresses that befall them here, that there is a wise spirit sitting in all the wheels of motion and governing the most eccentric creatures and their most pernicious designs to blessed and happy issues. And indeed, it were not worthwhile to live in a world devoid of God and providence. How deeply we are concerned in this matter will appear by that great instance which Psalm 57 presents us with. It was composed, as the title notes, by David when he hid himself from Saul in the cave. It is ascribed with a double title, Al-Tashith, Midshim of David. Al-Tashith refers to the scope, and Midshim to the dignity of the subject matter. The former signifies destroy not, or let there be no slaughter, and may either refer to Saul, concerning whom he gave charge to his servants not to destroy him, or rather it has reference to God, to whom in this great necessity he poured out his soul in this passionate ejaculation. Al-Tashith, destroy not. The latter title, Midshim, signifies a golden ornament, and so is suited to the choice and excellent matter of the psalm, which much more deserves such a title than do Pythagoras' golden verses. Three things are remarkable in the former part of the psalm. His extreme danger, his earnest address to God in that extremity, and the arguments he pleads with God in that address. His extreme danger is expressed in both the title and the body of the psalm. The title tells us this psalm was composed by him when he hid himself from Saul in the cave. This cave was in the wilderness of En-Jedi, among the broken rocks where the wild goats lived, an obscure and desolate hole. Yet even there the envy of Saul pursued him. 1 Samuel 24 verses 1 and 2 And now he that had been so long hunted as a partridge upon the mountains seems to be enclosed in the net. His enemies were outside the cave, from which there was no other outlet. Then Saul himself entered the mouth of this cave, in the sides and creeks of which David and his men lay hidden, and they actually saw him. Judged to how great an extremity, and to what a desperate state things were now brought, well might he say, My soul is among lions, and I lie even among them that are set on fire. Verse 4 What hope now remained? What but immediate destruction could be expected? Yet this does not frighten him out of his faith and duty, but between the jaws of death he prays and earnestly addresses himself to God for mercy. Be merciful unto me, O God, be merciful unto me. Verse 1 This excellent psalm was composed by him when there was enough to discompose the best man in the world. The repetition notes both the extremity of the danger and the ardency of the supplicant. Mercy, mercy, nothing but mercy, and that exerting itself in an extraordinary way can now save him from ruin. The arguments he pleads for obtaining mercy in this distress are very considerable. First, he pleads his reliance upon God as an argument to move mercy. Be merciful unto me, O God, be merciful unto me, for my soul trusteth in thee, yea, in the shadow of thy wings will I make my refuge, until these calamities be overpassed. Verse 1 This his trust and dependence on God, though it is not an argument in the respect of the dignity of the act, yet it is so in respect of the nature of the object, a compassionate God, who will not expose any that take shelter under his wings, also in respect of the promise by which protection is assured to them that fly to him for sanctuary. Thou wilt keep him in perfect peace, whose mind is stayed on thee, because he trusteth in thee. Isaiah 26.3 Thus he encourages himself from the consideration of that God in whom he trusts. He pleads former experiences of his help in past distresses as an argument encouraging hope under the present strait. I will cry unto God Most High, unto God that performeth all things for me. Verse 2 In these words I shall consider two things, the duty resolved upon, and the encouragement to that resolution. The duty resolved upon, I will cry unto God. Crying unto God is an expression that denotes not only prayer, but intense and fervent prayer. To cry is to pray in a holy passion, and such are usually speeding prayers. Psalm 18 verse 6 and Hebrews 5 verse 7 The encouragement to this resolution are taken from the sovereignty of God and from the experience he had of his providence. The sovereignty of God. I will cry unto God Most High. Upon this he acts his faith in extremity of danger. Saul is high, but God is the Most High, and without his permission he is assured Saul cannot touch him. He had none to help, and if he had, he knew God must first help the helpers, or they cannot help him. He had no means of defense or escape before him, but the Most High is not limited by means. This is a singular prop to faith. Psalm 59 verse 9 The experience of his providence hitherto. Unto God that performeth all things for me. The word which we translate performeth comes from a root that signifies both to perfect and to desist and cease. For when a business is performed and perfected, the agent then ceases and desists from working. To such a happy issue the Lord has brought all his doubtful and difficult matters before, and this gives him encouragement that he will still be gracious and perfect that which concerns him now as he speaks, the Lord will perfect that which concerneth me. Psalm 138 verse 8 The Septuagint renders Psalm 57 too, the well-doer saving me, who profits or benefits me. And it is a certain truth that all the results and issues of providence are profitable and beneficial to the saints. But the supplement in our translation well conveys the sense of the text, who performeth all things. And it involves the most strict and proper notion of providence, which is nothing else but the performance of God's gracious purposes and promises to his people. And therefore, that Abulus and Muus supply and fill up the room left by the conciseness of the original with which he hath promised, thus I will cry unto God Most High, unto God that performeth the things which he hath promised. Payment is the performance of promises, grace makes the promise, and providence the payment. Piscator fills it thus, unto God that performeth his kindness and mercy. But still it supposes the mercy performed to be contained in the promise. Mercy is sweet in the promise, and much more so in the providential performance of it to us. Castilio's supplement comes nearer to ours, I will cry unto God Most High, unto God the transactor of my affairs. But our English making out the sense by a universal particle, is most agreeable to the scope of the text. For it cannot but be a great encouragement to his faith that God had transacted all things or performed all things for him. This providence that never failed him in any of the straits that ever he met with, and his life was a life of many straits, he might well hope would not fail him now, though this were an extraordinary and matchless one. Let us then bring our thoughts a little closer to this scripture, and it will give us a fair and lovely prospect of providence in its universal, effectual, beneficial, and encouraging influence upon the affairs and concerns of the saints. The expression imports the universal interest and influence of providence in and upon all the concerns and interests of the saints. It not only has its hand in this or that, but in all that concerns them. It has its eye upon everything that relates to them throughout their lives from first to last. Not only the great and more important, but the most minute and ordinary affairs of our lives are transacted and managed by it. It touches all things that touch us, whether more nearly or remotely. The text displays the efficacy of providential influences. Providence not only undertakes, but perfects what concerns us. It goes through with its designs and accomplishes what it begins. No difficulty so clogs it. No cross-accident falls in its way, but it carries its design through it. Its motions are irresistible and uncontrollable. He performs it for us. And, which is sweet to consider, all its products and issues are exceedingly beneficial to the saints. It performs all things for them. It is true we often prejudge its work and unjustly censure its designs. And in many of our straits and troubles we say, all these things are against us. But indeed, providence neither does nor can do anything that is really against the true interest and good of the saints. For what are the works of providence but the execution of God's decree and the fulfilling of his word? And there can be no more in providence than is in them. Now there is nothing but good to the saints in God's purposes and promises. And therefore, whatever providence does concerning them, it must be, as the text speaks, the performance of all things for them. And if so, how cheering, supporting, and encouraging must the consideration of these things be in a day of distress and trouble. What life and hope will it inspire our hearts and prayers with when great pressures lie upon us? It had such a cheering influence upon the psalmist at this time when the state of his affairs was, to the eye of sense and reason, forlorn and desperate, there was now but a hair's breadth, as we say, between him and ruin. A powerful, enraged, and implacable enemy had driven him into the hole of a rock and was come after him into that hole. Yet now, while his soul is among the lions, while he lies in a cranny of the rock, expecting every moment to be drawn out to death, the reflections he had upon the gracious performances of the Most High for him from the beginning to that moment support his soul and inspire hope and life into his prayers. I will cry unto God Most High, unto God that performeth all things for me. From the text, then, you have this doctrine. It is the duty of the saints, especially in times of straits, to reflect upon the performances of providence for them in all states and through all the stages of their lives. The church, in all the works of mercy, owns the hand of God. Lord, thou hast wrought all our works in or for us. Isaiah 26, 12 And still it has been the pious and constant practice of the saints in all generations to preserve the memory of the more famous and remarkable providences that have befallen them in their times as a precious treasure. If thou be a Christian indeed, I know thou hast, if not in thy book, yet certainly in thy heart, a great many precious favors upon record. The very remembrance and rehearsal of them is sweet. How much more sweet was the actual enjoyment! Thus Moses, by divine direction, wrote a memorial of that victory obtained over Amalek as the fruit and return of prayer, and built there an altar with this inscription, Jehovah Nissi, the Lord my banner. Exodus 17, verse 14 and 15 Thus Mordecai and Esther took all care to perpetuate the memory of that signal deliverance from the plot of Haman by ordaining the Feast of Purim as an anniversary throughout every generation, every family, every province, and every city, that these days of Purim should not fail from among the Jews, nor the memorial of them perish from their seed. Esther 9, 28 For this end you find Psalms indicted to bring to remembrance. Psalm 70, Title You find parents giving suitable names to their children, that every time they looked upon them they might refresh the memory of God's mercies. 1 Samuel 1.20 You find the very places where imminent providences have appeared given a new name, for no other reason but to perpetuate the memorial of those sweet providences which so refreshed them there. Thus Bethel received its name. Genesis 28.19 And that well of water where Hagar was seasonably refreshed by the angel in her distress was called Bir Laharoi, the well of him that liveth and looketh on me. Genesis 16.14 Yea, the saints have given, and God has assumed to himself new titles upon this very score and account. Abraham's Jehovah Jireh and Gideon's Jehovah Shalom were ascribed to him for this reason. And sometimes you find the Lord styles himself the God that brought Abraham from Ur of the Chaldees or the Lord God that brought them out of Egypt or again the Lord that gathered them out of the north country reminding them of the gracious providences which in all those places he had wrought for them. Now there is a twofold reflection upon the providential works of God. One is entire and full in its whole complex and perfect system. This blessed site is reserved for the perfect state. It is in that mount of God where we shall see both the wilderness and Canaan, the glorious kingdom into which we are come and the way through which we were led into it. There the saints shall have a ravishing view of it in its entirety and every part shall be distinctly discerned as it had its particular use and as it was connected with the other parts and how effectually and orderly they all wrought to bring about that blessed design of their salvation according to the 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. Romans 8 28 For it is certain no ship at sea keeps more exactly by the compass which directs its course than providence keeps by that promise which is its sinosure and pole star. The other site is partial and imperfect which we have on the way to glory during which we only view it in its single acts or at most in some branches and more observable series of actions. Between these two is the same difference as between the sight of the disjointed wheels and scattered pins of a watch and the sight of the whole united in one frame and working in one orderly motion or between an ignorant spectator who views some more observable vessel or joint of a dissected body and the accurate anatomist who discerns the course of all the veins and arteries of the body as he follows the various branches of them through the whole and plainly sees the proper place, figure and use of each with their mutual respect to one another. Oh how ravishing and delectable a sight will it be to behold at one view the whole design of providence and the proper place and use of every single act which we could not understand in this world. What Christ said to Peter is as applicable to some providences in which we are now concerned as it was to that particular action. What I do thou knowest not now but thou shalt know hereafter. John 13 7 All the dark, intricate, puzzling providences at which we were sometimes so offended and sometimes amazed which we could neither reconcile with the promise nor with each other nay, which we so unjustly censured and bitterly bewailed as if they had fallen out quite against our happiness we shall then see to be to us as the difficult passage through the wilderness was to Israel the right way to a city of habitation. Psalm 107 verse 7 And yet though our present views and reflections upon providence are so short and imperfect in comparison to that in heaven yet such as it is under all its present disadvantages it has so much excellence and sweetness in it that I may call it a little heaven or as Jacob called his Bethel the gate of heaven. It is certainly a highway of walking with God in this world and a soul may enjoy a sweet communion with him in his providences as in any of his ordinances. How often have the hearts of its observers been melted into tears of joy at the beholding of its wise and unexpected productions. How often has it convinced them upon a sober recollection of the events of their lives that if the Lord had left them to their own counsels they had as often been their own tormentors if not executioners. Into what and how many fatal mischiefs had they precipitated themselves if providence had been as short-sighted as they. They have given it their hearty thanks for considering their interests more than their importunity and not allowing them to perish by their own desires. Part 1. The Evidence of Providence Chapter 1. The Work of Providence for the Saints First I shall undertake the proof and defense of the great truth that the affairs of the saints in this world are certainly conducted by the wisdom and care of special providence and in so doing I address myself with cheerfulness to perform as I am able a service for that providence which has throughout my life performed all things for me as the text speaks. There is a two-fold consideration of providence according to its two-fold object and manner of dispensation. The one in general exercised about all creatures rational and irrational animate and inanimate the other special and peculiar. Christ has a universal empire over all things Ephesians 1.22 He is the head of the whole world by way of dominion but a head to the church by way of union and special influence John 17.2 He is the savior of all men especially of those that believe 1 Timothy 4.10 The church is his special care and charge he rules the world for its good as a head consulting the welfare of the body. Heathens generally deny providence and no wonder since they deny the God for the same arguments that prove one will prove the other. Aristotle, the prince of heathen philosophers could not by the utmost search of reason find out how the world originated and therefore concludes it was from eternity. The Epicureans did in a way acknowledge a God but yet denied a providence and wholly excluded him from any interest or concern in the affairs of the world as being inconsistent with the felicity and tranquility of the divine being to be diverted and cumbered with the care and labor of government. This assertion is so repugnant to reason that it is a wonder they did not blush at its absurdity but I guess the reason and one of them according to Cicero speaks it out in broad language If this is so you have yoked us to an eternal master such as we would fear day and night for who would not be frightened of a prying busybody of a God who provides plans and observes everything and who considers that everything is his concern. They foresaw that the concession of a providence would impose an eternal yoke upon their necks by making them accountable for all they did to a higher tribunal so that they must necessarily pass the time of their sojourning here in fear while all their thoughts words and ways were strictly noted and recorded for the purpose of an account by an all-seeing and righteous God. They therefore labored to persuade themselves that what they had no mind for did not exist but these atheistical and foolish conceits fall flat before the undeniable evidence of this so great and clear a truth. Now my business here is not so much to deal with professed atheists who deny the existence of God and consequently deride all evidences brought from scripture of the extraordinary events that fall out in favor of that people that are called his but rather to convince those that professedly own all this yet never having tasted religion by experience suspect at least that all these things which we call special providences to the saints are but natural events or mere contingencies. Thus while they profess to own a God and a providence which profession is but the effect of their education they do in the meantime live like atheists and both act and think as if there were no such things and really I fear this is the case with the greater part of the men of this generation. But if it were indeed so that the affairs of the world in general and more especially those of the saints were not conducted by divine providence but as they would persuade us by the steady course of natural causes beside which if at any time we observe any event to fall out it is merely casual and contingent or proceeds from some hidden and secret cause in nature. If this indeed were so let them that are tempted to believe it give a rational answer to the following questions. How comes it to pass that so many signal mercies and deliverances have befallen the people of God above the power and against the course of natural causes to make way for which there has been an obvious suspension and stop put to the course of nature? It is most evident that no natural effect can exceed the power of its natural course. Nothing can give to another more than it has in itself and it is as clear that whatsoever acts naturally acts necessarily. 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And remember that John Calvin in defending the Reformation's regulative principle of worship or what is sometimes called the scriptural law of worship commenting on the words of God which I commanded them not neither came into my heart from his commentary on Jeremiah 731 writes God here cuts off from men every occasion for making evasions since he condemns by this one phrase I have not commanded them whatever the Jews devised there is then no other argument needed to condemn superstitions than that they are not commanded by God for when men allow themselves to worship God according to their own fancies and attend not to his commands they pervert true religion and if this principle was adopted by the papists all those fictitious modes of worship in which they absurdly exercise themselves would fall to the ground it is indeed a horrible thing for the papists to seek to discharge their duties towards God by performing their own superstitions there is an immense number of them as it is well known and as it manifestly appears were they to admit this principle that we cannot rightly worship God except by obeying his word they would be delivered from their deep abyss of error the prophet's words then are very important when he says that God had commanded no such thing and that it never came to his mind as though he had said that men assume too much wisdom when they devise what he never required nay, what he never knew