Classic Audiobook Collection - Divine Conduct, or the Mystery of Providence by John Flavel ~ Full Audiobook [religion]

Episode Date: January 15, 2024

Divine Conduct, or the Mystery of Providence by John Flavel audiobook. Genre: religion In Divine Conduct, or the Mystery of Providence, Puritan pastor John Flavel guides listeners through a careful, Scripture-soaked exploration of how God governs the world and the lives of ordinary believers. Written for Christians who wrestle with confusion, loss, delay, and sudden change, this classic work treats providence not as an abstract doctrine but as a lived reality that meets the soul in daily anxieties and long seasons of waiting. Flavel asks how faith can remain steady when circumstances appear tangled, prayers seem unanswered, or afflictions feel undeserved. With pastoral warmth and clear reasoning, he defines what providence is, distinguishes it from chance and fate, and shows how God can pursue wise and gracious ends through ordinary means and painful trials. Along the way, he addresses common temptations: interpreting events without humility, forgetting past mercies, envying the prosperity of others, or assuming that hardship proves abandonment. The central conflict is inward: learning to read lifes changing scenes in the light of Gods character, and to practice watchful trust when the meaning of events is still hidden. This is a companion for troubled consciences and a call to patient, reverent confidence. For ad-free listening try our premium subscription Chapters (Approximate) (00:00:00) Chapter 01 (00:22:53) Chapter 02 (01:04:27) Chapter 03 (01:47:10) Chapter 04 (02:24:34) Chapter 05 (02:39:14) Chapter 06 (03:02:03) Chapter 07 (03:23:45) Chapter 08 (03:52:36) Chapter 09 (04:03:31) Chapter 10 (04:50:02) Chapter 11 (05:19:44) Chapter 12 (05:53:28) Chapter 13 (06:53:06) Chapter 14 (07:03:57) Chapter 15 (07:46:47) Chapter 16 (08:39:34) Chapter 17 (08:45:24) Chapter 18 Learn more about your ad choices. Visit megaphone.fm/adchoices

Divine Conduct or the Mystery of Providence by John Flaville. Section 1 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 unsurgeable mystery. 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 Guard to Men is also a profound mystery, though the Lord be high, yet have 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 with forming all things for a poor distressed creature It is the great support and solace of the saints In all the distresses that before 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 The blessed and happy issues And indeed it will not worth while 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 this Psalm presents us with. It was composed as the title notes

by David, prayer-wise, when he hid himself and Saul in the cave and is inscribed of a double title, Altarshif Mitchim of David. Altarsh refers to the scope, emitschim to the dignity of the subject matter. The former signifies, destroy not, or let there be no slaughter. It may either refer to Saul concerning whom he gave charge to his servants not to destroy him,

or rather it have reference to God, to whom in this great exigence he poured out his soul in this prophetical ejaculation. Altarshif, Destroy Not. The latter title, Mitcham, signifies a golden ornament, as so is suited to the choice and excellent matter of the psalm which much more deserves such a title than bythagoras his golden verses did three things are remarkable in the former part of the psalm namely one his extreme danger two his earnest address to god in that extremity three the arguments he pleads with god in that address one his extreme danger expressed both in the title and body of the psalm. The title tells us, this Psalm was composed by him

when he hid himself and Saul in the cave. This cave was in the wilderness of Engedi among the broken rocks, where the wild goats inhabited, an obscure and desolate hole, yet even thither the envy of Saul pursued him. On Samuel 24, 1 and 2. And now he that is a man,

had been so long haunted as a partridge upon the mountains seems to be enclosed in the net for the place was begurred with his enemies and having in this place no outlet another way and saw himself entering into the mouth of this cave in the sides and creeks whereof he and his men lay hid and saw him judged to how great an extremity and to what a desperate state things were now brought well might he say as it is verse four my soul is among lions and i lie even among them that are set on fire what hope now remained what but immediate destruction could be expected two yet this frightes him not 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 This excellent psalm was composed by him when there was enough to discompose the best man in the world. The repetition denotes 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. Three, the arguments he pleads for obtaining mercy, in this. distress are very considerable. 1. 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 when I make my refuge, until these calamities be overpassed, thus one. This, his trust and dependence on God, though it be not argumentative in respect to the dignity of the act, yet it is so in respect both of the nature of the object, a compassionate God, who will not expose any that takes shelter under his wings, and in respect of the promise, whereby protection is assured to them that fly to him for sanctuary, thou would keep him in perfect peace, whose mind is stayed on thee, because he trusteth in thee. Isaiah 36, three.

Thus he encourages himself on the consideration of that God to whom he betakes himself. Two, he pleads former experiences of his help in past distresses as an argument encouraging hope under the present straight. I will cry unto God most high, unto God that performeth all things for me, Thus two, in which words I shall consider two things. One, the duty resolved upon. Two, the encouragement to that resolution.

One, the duty resolved upon. I will cry unto God. Crying onto God is an expression that doff not only denote prayer, but intense and thervent prayer. To cry is to pray in an holy passion, and such are usually speeding prayers. Psalm 18, verse 6, and Hebrews, verse 7.

2. The encouragement of this resolution. And these are twofold. 1. Objective taken from the sovereignty of God. 2. Subjective taken with the experience he had of his providence. 1.

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 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 defence or escape before him, but the most high is not limited by means. This is a singular prop to faith. Psalm 59, verse 9. to the experience of his providence hitherto unto god that performeth all things for me the word which we translate performeth comes from a root and signifies both to perfect and to desist or cease so when a business is performed and perfected the agent then ceases and desists from working he puts to the last hand when he finishes the work to such a happy issue the Lord have brought all his doubtful and difficult matters before, and this gives him encouragement, that he will still be gracious,

and perfect that which concerneth him now as he speaks. The Lord will perfect that which concern of me. Psalm 138, verse 8. The subjutant renders it, who profiteth or benefit of me. And it is a certain truth, that all results in issues of providence are profitable, and beneficial to the saints.

But the supplement in our translation will receive the importance of the place, who perform of all things, in those 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, fetabulus and mouse supply and fill up the room

which the conciseness of the original leaves, thus i will cry unto god most high unto god that performeth the things which he have promise payment is the performance of promises grace makes the promise and providence the payment piscata fills it with 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 before of it to us. Castillo'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 fully agreeable to the scope of the text, for it cannot but be a great encodement to his faith, that God have transacted all things, or performed all things for him. this providence that never felt 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 now fail him, though this were an extraordinary and matchless one. Bring we then our thoughts a little closer to this scripture, it would give us a fair and lovely prospect of providence. In its one universal, two effectual, three beneficial four encouraging influences

upon the affairs and concerns of the saints one the expression imports the universal interest and influence of providence in and upon all the concerns and interests of the saints

it have not only its hand in this or that but in all that concerns them it have his eye upon everything that relates to them throughout their lives and first to last to last. Not only 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. Two, it displays the efficacy of providential influences. Providence do not only undertake, but performs and perfects what concerns us. It goes through with its design. and accomplishes what it begins. No difficulty so clogs it. No cross-accidents so falls in its way, but it carries its design through it. Its motions are irresistible and uncontrollable. He performs it for us. Three, and which is sweet to consider, all its products and issues are exceedingly beneficial to the saints. the saints. It performs all things for them. It is true. We often prejudice its works and unjustly censure its designs, and under many of our straits and troubles we say, all these things are against us. But indeed, providence neither doff, 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 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 doth in their concerns, it must be, as the text speaks, the performance of all things for them. For, and if so, how cheering, supporting, and encouraging must a consideration of these things be in a day of distress and trouble? What life and hope will it aspire our hearts and prayers with, with great pressures, lie upon us? It had such a cheering influence upon the

psalmist at this time, and the state of his affairs was, to the eye of sense and reason, forlorn and desperate. There was then but a hair's breath, as we say, between him and ruin, a potent, enraged and implacable enemy had driven him into the hole of a rock or has come after him into that hole. Yet now, while his soul is among lions, whilst he lies in the 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, supported his soul and inspired hope and life into his prayer. I will cry unto God most high, unto God that perform of all things for me. The amount of all you have in this doctrinal conclusion, that it is the duty of the saints, especially in times of straits, to reflect upon the performances of providence for them,

in all the states, and for 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, verse 12. Instead it have 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 performed 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 favours 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, Jehovahe, Nisai, the Lord my banner, Exodus 17, 14 and 15 Thus Mordecai and Esther took all care perpetuate the memory of that signal deliverance from the plot of Haman be ordaining the feast of Purim as an anniversary throughout every generation

every family, every province and every city that those 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, the title. Parents giving suitable names to their children

that every time they looked upon them they might refresh the memory of God's mercies. On Samuel 1.20 The very places where eminent providences have appeared. new named upon no other design, but to perpetuate the memory of those sweet providences, which so refreshed them there. Thence Bethel took its name, Genesis 28, verse 19, and that well of water where Hager was seasonably refreshed by the angel in her distress,

Beir, Lahar, Roy. The well of him that live of and look of on me. Genesis 1614 Yea, the saints have given And God have assumed to himself New titles upon this very score and account Abraham's Jehovah Jira The Lord will provide

And Gideon's Jehovah Shalom The Lord send peace Were ascribed to him upon this reason Sometimes you find the Lord style himself The God that brought Abraham From earth the cold ease then the Lord God that brought them out of Egypt, then the Lord that gathered them out of the North country,

still reminding them of the gracious providences which in all those places he had wrought for them. Now there is a two-fold reflection upon the providential works of God. One. One entire and full, in the whole complex and perfect frame thereof. This blessed sight is reserved for the perfect state. footnote, when the records of eternity shall be exposed to view, all the counsels and results of the profound wisdom looked into, how will it transport? When it shall be discerned, lo, those where the

designs laid, here were the apt junctures, and admirable dependencies of things, which, when acted upon the stage of time, seems so perplexed and intricate. Howe's Blessedness, page 76. end a footnote. It is in that mount of God where we shall see both the wilderness and Canaan, the glorious kingdom into which we are to come, and the way through which we were led into it. There the saint shall have a ravishing view of that beautiful frame,

and every part shall be distinctly discerned, as if it had its particular use, and 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 then that love God, etc., Romans 828. For it is certain that no ship at sea keeps more exactly by the compass which directs its course, than providence doth by that promise, which is its pole star.

Two, the other partial and imperfect in the way to glory, where we only view it, it in its simple acts, or at most in some branches, a more observable course 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 side of the hole, united in one frame and working in one orderly motion, or between an ignorant spectator's viewing some more observable vessel or joint of a dissected body, and the accurate anatomist discerning the course of all the veins and arteries of the body as he follows the several branches of them through the whole and plainly sees the proper places figure and use of each with their mutual respect to one another O how ravishing and delightful a sight is that, 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. For what Christ said to Peter, John 13.7, is as applicable to some providences in which we are now concerned, as it was to that particular action. What I do thou know us not now, but that thou do, thou know us not now, but that. thou shalt know hereafter. All the dark, intricate, puzzling providences, at which we were sometimes so stumbled and sometimes amazed, which we could neither reconcile with the promise nor with each other, nay, which we so unjustly censored and bitterly bewailed, as if they had fallen out quite cross to our happiness. We shall then see to be unto us, as the difficult passage through the

wilderness was unto Israel, the right way to a city of habitation. Psalm 107. And yet, though our present views and reflections upon providence be so short and imperfect, in comparison with that in heaven, yet such as it is under all its present disadvantages, it has so much ecstency and sweetness in it, that I may call it a little heaven, or as Jacob called his befell, the gate of heaven. It is certainly a high way of walking with God in this world, and a sweet communion may a soul enjoy 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 have 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 interest more than their importunity, and not suffering them to perish by their own desires. End of Section 1. of divine conduct or the mystery of providence. All Librethox recordings are in the public domain. For more information or to volunteer, please visit libidox.org. Divine conduct or the mystery of providence by John Flaville. Section 2

The benefits of adverting to the works of providence are manifold and unspeakable. as in its place we shall show you. But not to entangle the thread of the discourse, I shall cast it into this method. First, I shall prove that the concerns of the saints in this world are certainly conducted by the wisdom and care of special providence. Second, I will show you in what particular concerns are theirs this providential care is evidently discovered. Third, that it is the duty of saints to a third,

to, and carefully observe these performances of providence for them in all their concernments. Fourth, in what manner this duty is to be performed by them? Fifth, what singular benefits result to them from such observations, and then apply the whole in such uses as offer themselves from the point, the first general head. First, I shall undertake the proof and defense of this great truth. that the affairs of the saints in this world are suddenly conducted by the wisdom and care of special providence and herein i address myself with cheerfulness to perform as well as i am able a service for that providence which have 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 is general, exercised about all creatures, rational and irrational, animate and inanimate,

the other special and peculiar. Christ have a universal empire over all things. Ephesians 1.22, 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. The saviour of all men, but especially of them that believe, 1 Timothy 4, 10. The church is his special care and charge. He rules the world for her good, as a head consulting the welfare of the body.

Heathens generally deny providence, and no wonder, since they denied a guard, for the same arguments that prove one will prove the other. Aristockel, the prince of heathen philosophers, could not, by the utmost search of reason, found out the world's origin, and therefore concludes it was from eternity. The Epicureans did, in a sort, acknowledge a God,

but yet denied a providence, and wholly excluded him from any interest or concern in the affairs of the world. has been inconsistent with the fidelity and tranquillity of the divine being to be diverted and cumbered with the care and labour of government this assertion is so repudulent to reason that it is a wonder they themselves blushed not at its absurdity but i guess at the design and one of them speaks it out in broad language they foresaw that the concession of providence would impose an eternal yoke upon their neck by making them accountable to a higher tribunal for all they did, and that they must necessarily pass the time of their sojourning here in Thea, whilst all their thoughts, words, and ways were strictly noted and recorded, in order to an account by an all-seeing and righteous God, and therefore they laboured to persuade themselves, that that was not, which they had

no mind should be, but these atheistical and foolish conceits fall flat before the undeniable evidence of so great and clear a truth. Now my business here is not so much to deal with professed atheists, who denied the existence of God, and consequently devide all evidence is brought from Scripture, of the extraordinary events to fall out in favour of that people who are called his, but rather to convince those who professedly own all this, yet, never having tasted religion by experience,

suspect at least that all things which we call special providence to the saints are but natural events or mere contingencies and thus whilst 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 think and act as if there were no such things and really I fear this is the cause of the far greatest part of 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,

besides which, if at any time we observe an event to fall out, it is merely casual and contingent, or that which precedes them some hidden and secret causes, in nature. If this indeed was so, let those who are tempted to believe it rationally satisfy the following demands. First demand. How comes it to pass, that so many signal mercies and deliverances have befallen the people

of God, above the power and against the cause of natural causes, to make way for which there have been a sensible suspension and stop put to the course of nature? It is most evident that no naturally threat can exceed the power of its natural cause. Nothing can give to another more than it have in itself, and it is as clear that whatsoever acts naturally, acts necessarily. Fire burns to the utmost of its power, waters overflow and drown all that they can. Lions and other rapacious and cruel beasts tear and devour their prey. especially when hungry, and as to arbitrary and rational agents, they also act according to the principles and laws of their natures. A wicked man, when his heart is fully set in him, and his will stands in a full bent of resolution,

will certainly, if they have power in his hand, an opportunity to execute his conceived mischief, give it vent, and perpetuate the wicked devices of his heart. for having once conceived mischief and travailing in pain with it, he must, according to the course of nature, bring it forth, as it is in Psalm 7, 14. But if any of these inanimate, brutal or rational agents, when there is no natural obstacle, have their power suspended, and that when the effect is near, the birth and the design, and a very article of execution, so that though they would, yet they cannot hurt, to what, thank you, is this to be assigned and referred? Yet, so it have often been seen, where God's interest have been immediately concerned in the danger and evil of the event. The sea divided itself in its own channel, and made a wall of water on each side, to give God's distressed Israel a safe passage, and that not in a calm, but when the ways there are all,

of Ward. Footnote. How hard was Porphyry put to it, when instead of a better, this pretence must serve the turn, that Moses taking the advantage of a low water unknown to the Egyptians, passed over the people thereat, as if Moses a stranger were better acquainted there than the Egyptian natives. End of footnote, as it is in Isaiah 51.15. The fire, when blown up to the most intense and vermin flame, had no power to sing one hair of God's faithful witnesses, when at the same instant it had power to destroy their intended executioners at a greater distance. Daniel 3. 22. Year we find it have been sometimes sufficient to consume, but not to torment the body,

as in that known instance, of Blessed Bynham, who told his enemies the flames were to him as a bed of roses. The hungry lions put off their natural fierceness, became gentle and harmless, when Daniel was cast among them for a prey. The like account the church history gives us a polycarp, Dionysus Aropagetor, whom the fire would not touch, stood after the manner of a ship's sail, filled with the wind about them. Are these things according to the course and law of nature, to what secret natural cause can they be ascribed? In like manner, we find the vilest and fiercest of wicked men have been withheld, by an invisible hand of restraint from injuring the Lord's people.

By what secret cause in nature was Jerboe's hand dried up, and made inflexible at the same instant it was stretched out against the man of God? 1 Kings 13 4 No wild beasts rend and devour their prey more greedily Than wicked men would destroy the people of God Who dwell among them Were it not for this providential restraint upon them So the psalmist expresses his case in the words following my text

My soul is among lions And I lie among them that are set on fire The disciples were sent forth as sheep into the midst of wolves Matthew 10. 16. It will not avail in this case to object by saying that these miraculous events depend only upon Scripture testimony, which is not assented to by the atheist, or besides all that may be alleged for the authority of that testimony, which is needless to produce to men that own it. What is it less than every eye sees or may see at this day? Do we not behold, a weak, defenseless handful of men, wonderfully, and accept this way unaccountably preserved from viewing,

in the midst of potent, enraged, and turbulent enemies, but feign would, but cannot destroy them, when as yet no natural impediment can be assigned while they cannot. And if this puzzle us, what shall we say when we see events produced in the world, for the good of God's chosen, by those very hands and means which were intentionally employed for their ruin. These things are as much beside the intentions of their enemies as they are above their own expectations, yet such things are no rarities in the world. Were not the envy of Joseph's brethren,

the curse plot of Haman, the decree procured by the envy of the princes against Daniel, with many more of like nature, all turned by a secret and strange hand of providence to their greater advancement and benefit. Their enemies lifted them up to all that honour and preferment they had. Second demand, how is it, if the saints' concerns are not ordered by a special divine providence, that natural causes unite and associate themselves of their relief and benefit in so strange a manner as they are found to do?

it is undeniably evident that there are marvellous coincidences of providence, confederating and agreeing, as it were, to meet and unite themselves to bring about the good of God's chosen. There is a like face of things, showing itself in diverse places at that time when any work for the good of the church is come upon the stage of the world, as when the Messiah, the capital mercy, comes to the temple, Then Simeon and Anna were brought thither by Providence as witnesses to it.

So in the Reformation work, when the images were pulled down in Holland, one and the same spirit of zeal possessed them in every city and town that the work was done in the night. He that carefully reads the history of Joseph's advancement to be the Lord of Egypt, may number in that history twelve remarkable acts or steps of providence, by which he ascended to that honour and authority. If but one of them had failed, in all likelihood, the event had done so too,

but every one fell in order, exactly keeping its own time and place. So in the church's deliverance from the plot of Haman, we find no less than seven acts of providence, strangely concurring to produce it, as if they had all met by appointment and consent, to break that snare for them. one thing so aptly suiting with and making way for another,

that every careful observer must needs conclude this cannot be the effect of casualty, but wise counsel. Even as in viewing the accurate structure of the body of the man, the figure, position, and mutual respects of the several members and vessels have convinced some, and are sufficient to convince all, that it was the effect of divine wisdom and power, in like manner, is the admirable adapting of the means and instruments employed for mercy to the people of God,

be heedfully considered. Who can fail to confess that, as there are tools of all sorts and sizes in the shop of Providence, so there is a most skillful hand that uses them, that they could no more produce such effects of themselves, than the axe, saw or chisel, can cut or carve a rude log into a beautiful figure without the hand of a skillful artifier. We find by manifold instances that there certainly are strong combinations

and predispositions of persons and things and to bring about some issue and design for the benefit of the church, which they themselves never thought of. They hold no intelligence, communicate not their counsels to each other, yet meet together and work together, as if they did,

which is as if ten, ten men should all meet together at one place, and in one hour, about one and the same business, and that without any full appointment among themselves, can any question that such a meeting of means and instruments is certainly, though secretly overruled by some wise and visible agent. Third demand, if the concerns of God's people be not governed by a special providence, whence is it that the most apt and powerful means employed a decision? destroy them, are rendered ineffectual, and weak contemptible means, employed with their defence and comfort, crowned with success.

This could never be if things were wholly swayed by the course of nature. If we judge by that rule, we must conclude the more apt and powerful the means are, the more successful and prosperous they must needs be, and when they are unithed, weak and contempt nothing can be expected from them. Thus reason lays it according to the rules of nature. The providence crosses its hands, as Jacob did in blessing the sons of Joseph, and all does quiet contrary issues and events. Such was the mighty power and deep policy used by Pharaoh to destroy God's Israel,

that to the eye of reason it was as impossible to survive it, as for crackling thorns to abide uncons unconsumed amidst divest, firing flames. By which emblem, their miraculous preservation is expressed. Exodus 3. The bush was all in a flame, but no consumption of it. The heathen Roman emperors, who made the world tremble and subdued the nations under them, have employed all their power and policy against the poor, naked, defenceless church to ruin it, yet could not accomplish it. Revelation 12, 3 and 4. Oh, the seas of blood that he even Rome shed in 10 persecutions. Yet the church lives. When the dragon gave his power to the beast, Revelation 132,

that is, the state of Rome became anti-Christian. Oh, what slaughterers were made by the beast in all his dominions. So that the Holy Ghost represents him as a drunken with the blood of the Saints, Revelation 176. Yet all will not do. The gates, that is, the powers and policies of hell, cannot prevail against it. How manifest is the care and power of providence herein? Had half that power been employed against any other people, it had certainly swallowed them up immediately, or in the hundredth part of the time, warned them out. How soon was the Persian monarchy swallowed up by the Grecian, and that again by the Roman. Diocletian and Maximus, in the height of their persecution, found themselves so baffled by providence that they both resigned the government and lived as

private men. But in this wonderful preservation, God makes good that promise. Though I make a full end of all nations, yet will I not make a full end of thee. Jeremiah 30 11 And again No weapon formed against thee shall prosper Isaiah 54 17

On the contrary How successful have weak contemptible means been made for the good of the church Thus, in the first planting of Christianity in the world By what weak contemptible instruments was it done Christ did not choose the eloquent orators, or men of authority in the courts of kings and emperors, the twelve poor mechanics and fishermen, and these not sent together in a troop,

for some to take one country to conquer it, and some another, the most ridiculous course in appearance, for such a design as could be imagined, and yet, in how short a time was the gospel spread, and the churches planted by them in the several kingdoms of the world, This the psalmist foresaw by the spirit of prophecy when he said, Out of the mouth of babes and succlins has thou ordained strength, that thou might astil the enemy and the avenger. Psalm 8, verse 2. At the sound of ram's horns, Jericho is delivered into the hands of Israel.

See Joshua 6.20. By 300 men with their pictures and lamps, the huge host of Midian is discomforted. Judges 7.19 The Protestants besieged at Beziers in France are delivered by a drunken drummer who going to his quarters at midnight rang the alarm bell of the town,

not knowing what he did, and just then their enemies were making their assault. And as weak and improbable means have been blessed with success to the church in general, so to the preservation of its particular members also a spider by weaving her web over the mouth of an oven shall hide a servant of christ juma from his enemies who took refuge there in the bloody parisian massacre a hen shall sustain another many days at the same time by lodging her egg every day in the place we had hid himself from the cut-throats examples might be easily multiplied in the case but the truth is too plain and obvious to the observation of all ages to need them and can we fail to acknowledge a divine and special providence overruling these matters when we see the most apt and potent means for the church's ruin frustrated and the most silly and contentable means succeeded and prospered for its good fourth demand

if all things be governed by the course of natural courses then how comes it to pass that men are turned like a bowl by a rub footnote hindrance obstruction difficulty end a footnote out of the way of evil on to which they were driving on with full speed good men have been engaged in the way to their own ruin and knew it not the providence have met them in the way and reserved them by strangers diversions. The meaning of which they understood not, until the event discovered it, Paul lay bound at Caesarea the high priest and chief of the Jews request Festus, that he might be brought bound to Jerusalem, having laid weight in the way to kill him. But Festus, though ignorant of the plot, utterly refuses it. He chooses rather to go with them to Caesarea and judge him there. By this check, their bloody design is frustrated, Acts 25, 3 and 4, for Citadonius, in the life of Augustine, tells us that the good father going to teach the people of a certain town,

took a guide with him to show him the way. The guide mistook the usual road, and eagerly fell into a by-path, by which means he escaped ruined by the hands of the bloody dastinus. for knowing his intention where he laid him to kill him in the road. And as memorable and wonderful are these checks and diversions which wicked men have met with in the way of perpetrating the evils conceived, intended in their own hearts. Laban and Esau came against Jacob with mischievous purposes,

Genesis 31, 24. But no sooner are they come nigh to him, then the shackles of restraint are immediately clapped upon them both, so that their hands cannot perform their enterprises. Baelin runs greedily for reward to curse Israel, but meets with an unexpected check at his very outset, and though that stopped him not, but he tried every way to do the mischief,

yet he still finds himself fettered by an effectual bond of restraint that he can no way shake off. Number 22, 5 to 38. Saul, the High Priest's Bloodhound, breathes out threatenings against the church and goes of a bloody commission toward Damascus to hail the poor flock of Christ

to the slaughter when he comes nigh to the place he meets an unexpected stop in the way by which the mischief is not only diverted but in self-converted to Christ Acts 9 1 to 4 Who can fail to see the finger of God in these things

If demand If there be not a and overruling providence, ordering all things for the good of God's people, how comes it to pass that the good and evil which is done to them in this world is accordingly repaid into the bosom of those who are instrumental therein? 1. How clear is it to every man's observation, but the kindnesses and benefits any have done to the Lord's people have been rewarded with full measure into their bosoms? The Egyptian midwives refused to obey Pharaoh's inhuman command

and served to the male children of Israel. For this the Lord dealt with them and built them houses. Exodus 1.21 The Schumannite was hospitable and careful for Elisha and God recompensed it with the desirable enjoyment of a son. 2 Kings 4, 9 and 17 Rehab hid the spies and was exempted from the common destruction for it. Hebrews 11.31.

Publius, the chief man of the island of Melita, courteously recede and lodged Paul after his shipwreck. The Lord speedily repaid him for that kindness, and healed his father, who lay sick at that time of a bloody flux and fever. Acts 28, 7 and 8 In like manner we find the evils done to God's people, have been repaid by a just retribution to their enemies. Pharaoh and the Egyptians were cruel enemies to God's Israel, and designed the ruin of their poor innocent babes, and God repaid it by smiting all the firstborn in Egypt

in one night, Exodus 12, 29. Haman erected a gallows fifty cubits high for good Mordecai, and God so ordered it that he himself and his ten sons were hanged on it and indeed it was but meat that he should eat the fruit of that tree which himself had planted, Esther 7, 10. A Hithafel plots against David he gives counsel like an oracle how to procure his fall

and that very counsel like a surcharged gun recalls upon himself and procures his ruin for seeing his good counsel rejects, good politically, not morally. It was now easy for him to guess at the issue, and so at his own fate. 2 Samuel 17, 2 and 3 Charles the 9th, most inhumanly made the very canals of Paris

to stream with Protestant blood, and soon after he died miserably, his blood streaming from all parts of his body. Stephen Gardner, who burnt so many of God's dear servants to Ashton, was in South so scorched up by a terrible inflammation that his very tongue was black and hung out of his mouth and in dreadful torments he ended his wretched days. Maximinus, that cruel emperor

who set forth his proclamation in graven in brass for the utter abolishing of the Christian religion was speedily smitten like herald with a dreadful judgment, swarms of lice preying upon his entrails and causing such a stench that his physicians could not endure to come nigh him and for refusing it were slain. Hundreds of like instances might easily be produced

to confirm this observation. And who can fail to see by these things that thoroughly there is a God that judgeeth in the earth? Yea so exact have been the retributions of providence to the enemies of the church to not only the same persons, but the same members that have been the instruments of mischief have been made the subjects of wrath.

The same arm which Jerboone stretched out to smite the prophet, God smites. The Emperor Erulyan, when he was ready to subscribe the edict for the persecution of the Christians, was suddenly cramped in his knuckles that he could not write. Mr. Greenhill, in his exposition upon Ezekiel 1113, tells his auditory, that there was one, then present in the congregation,

who was an eyewitness of a woman scoffing at another for purity and holy walking, who had her tongue stricken immediately with the palsy, and died thereof within two days. Henry II of France, in a great rage against a Protestant counsellor, committed him into the hands of one of his nobles to be imprisoned, and that with these words,

that he would see him burnt with his own, eyes. But mark the righteous providence of God. Within a few days after, the same noble man, with a lance, put into his hands by the king, did at a tilting match run the said lance into one of the king's eyes, whereof he died. Yee providence have made the very place as sinning the place of punishment. In a place where dogs lick the blood of Nabov, shall dogs lick thy blood? One king's twenty-one, 19, and it was exactly fulfilled. 2 Kings 9, 26. Thus Tofit is made a burying place for the Jews,

until there is no room to bury, and that was the place where they had offered up their sons to Molok. Jeremiah 6, 31 and 32 The story of Nightingale is generally known, which Mr. Fox relates, how he fell out of the pulpit and broke his name, neck whilst he was abusing that scripture on john one ten and thus the scriptures are made good by providence who so dig of a pit shall fall therein and he that roll of a stone it shall return upon him

proverbs twenty six twenty seven and with what measure you meet it shall be measured to you again matthew seven two if any yet say these things may fall out casually that many thousands of the enemies of the Church of died in peace, and their end being like other men, and the answer with Augustine, if no sin were punished here, no providence would be believed, and if every sin should be punished here, no judgment will be expected, but that none may think these events to be merely casual and accidental, the yet further demand. Sixth demand, if these things be merely casual, how is it they scum, they scum, they square and agree so exactly with the scriptures in all particulars.

We read, Can two walk together except they be agreed? Amos free, free. If two men travel in one road, it is likely they are agreed to go to the same place. Providences and scriptures go all one way, and if they seem at any time to go diverse or contrary ways, be sure they will meet at the journey's end.

There is an agreement between, them so to do. Do of God miraculously suspend the power of natural causes as in the first demand was opened? Why? This is no accidental thing, but what harmonizes with the word? When thou pass us through the waters, I will be with thee, and through the rivers they shall not overflow thee. When thou walkest through the fire, thou should not be burnt, neither shall the flame kindle upon thee. Isaiah 43, 2. Do natural causes unite and associate themselves for the good of God's people?

Why, this is no more than what is contained in the promises, and is but the fulfilling of that scripture. All is yours for ye are Christ's. 1 Corinthians 3.22. That is, the use, benefit and service of all the creatures are for you, as your need shall we require, are the most apt and powerful means employed with their ruin frustrated? Who can but see the scriptures fulfilled in, and expounded by such providences? See Isaiah 14, 15 to 17, and Isaiah 8, 7 to 10, expanded by two kings 17, etc.

See you at any time a check of providence diverting the course of good men from falling into evil? are wicked men from committing evil. How loudly do such providences proclaim the truth and certainty of the scriptures, which tell us that the way of man is not in himself, neither is it in him that walks to direct his steps. Jeremiah 10.23 and that a man's heart devise of his way

but the law direct of his steps. Proverbs 16. 9. Do you see adequate retributions made to those, that injure or befriend the people of God. When you see all the kindness and love, any have shown the saints returned of an overplus into their bosoms. How is it possible? But you must see the accomplishment of those scriptures and such providences.

The liberal soul devise of liberal things, and by liberal things he shall stand. Isaiah 32, 8, and 2 Corinthians 9, 6. And when you see the evils, men have, done, I intend to do to the Lord's people, recalling upon themselves, he is perfectly blind, who sees not the harmony such providences bear with these scriptures. Psalm 130, 11 and 12, 7 14 to 16 9. 16.

Oh, what exact proportions do providences and scriptures hold? do men take notice of it. Why did Cyrus, contrary to all rules of state policy, freely dismiss the captives, for to fulfil that scripture? Messiah 45-13, so that it was well observed by one, that as God has stretched out the firmament over the natural, so he has stretched out his word over the rational word, and as the creatures and earth are influenced by those heavenly bodies, so are all. creatures in the world influenced by the word, and do infallibly fulfil it when they design to cross it.

Seventh demand, if those things be contingent, how is it they fall out in such remarkable nicks and junctures of time, which makes them so greatly observable to all that consider them? We find a multitude of providences so timed to a minute that had they fallen out ever so little sooner or later. They are signified but little to what they now do. Certainly, it cannot be casually, but counsel that so exactly nixed the opportunity.

Contingencies keep to no rules. How remarkable to this purpose were the tidings brought to Saul that the Philistines had invaded the land, just as he was ready to grasp the prey. On Samuel 23-27 The angel calls to Abraham, and shows him another sacrifice, just when his hand was giving the fatal stroke to Isaac. Genesis 22, 10 and 11 A well of water is discovered to Hagar, just when she had left the child as not able to see its death.

Genesis 21, 16 and 19 Abshika meets of a blasting providence. He is a rumor that frustrable. his design, just when ready to give the shock against Jerusalem, Messiah 37, 7 and 8, so when Haman's plot against the Jews was ripe, and all things ready for execution, on that night could not the king sleep.

Esther 6.1. When the horns are ready to gore, Judah, immediately carpenters prepared to drive them away. Zechari 1 18 to 21. how remarkable was the relief of Rochelle by a shoal of fish that came into the harbour when they were ready to perish with famine, such as they never observed before or after that time. Mr. Dodd could not go to bed one night, but had a strong impulse to visit, though unreasonable, a neighbouring gentleman. Just as he came, he meets him at his door with a halter in his pocket, just going to hang himself. Dr. Tate and his wife in the Irish rebellion, flying through the woods of a sucking chard,

which was just ready to expire. The mother going to rest it upon a rock, puts her hand upon a bottle of warm milk by which it was preserved. A good woman, from whose mouth I received it, been driven to a great extremity, all supplies failing, was exceedingly plunged into unbelieving doubts of fears, not seeing when supplies could come when low at that very time by turning some things in her chest unexpectedly she lights upon a piece of gold which supplied her present wants

to a god opened another door of supply if these things fall out casually how is it they observe time so very exactly that is become proverbial in scripture in the mount of the Lord it shall be seen Genesis 22, 14 8th demand Lastly, were these things casual and contingent

How can it be that they should fall out so immediately upon And constantly to the prayers of the saints So that in many providences They are able to discern a very clear answer to their prayers And are sure they had the petitions they asked of him 1 John 515 Thus when the sea divided itself just to upon Israel's cry to heaven, Exodus 14. 10.

When so signal and opportunity is given to Asa, immediately upon that prophetical cry to heaven, Help us, O Lord, our God. 2 Chronicles 14, 11 and 12. When a Hifah fell shall go and hang himself, just upon that prayer of distress David. 2 Samuel 15, 31. When Haman shall fall and His Lord shall fall and His Lord.

His plot be broken, just upon the fast kept by Mordecai and Esther. Esther 4.16. Our own speed in his history of Britain tells us, the rich of the thirst besieged the castle of his army. They offered to surrender if he would save their lives. He refuses and threatens to hang them all. Upon this, an archer charged his bow with a square arrow, making thirst his prayer to God that he would direct the shot.

and deliver the innocent from oppression. It struck the king himself, whereof he died, they were delivered. Abraham's servant prayed for success, and see how it was answered. Genesis 24, 45. Peter was cast into prison, and prayer was made for him by the church, and see the event. Acts 12, 5 to 12. I could easily add to these the wonderful example. of the return of prayers which was observed in Luther and Dr. Winter in Ireland, and many more.

But I judge it needless, because most Christians have a stock of experience of their own, and are well assured that many of the providences look before them are, and can be, no other than the return of their prayers. And now, who can be dissatisfied on this point, and wisely considers these things? Thus do we not conclude, that he withdraw of not his eye from the right to, Job 36 7, and that the eyes of the Lord run to and fro throughout the whole earth to show himself strong in the behalf of them whose heart is perfect toward him. 2 Chronicles 16 9 His providences proclaim him via God hearing prayers. End of Section 2

Section 3 of divine conduct or the mystery of providence. are in the public domain. For more information or to volunteer, please visit libidox.org. Divine conduct or the mystery of providence by John Flaville, Section 3. The Second General Head Having proved that the concerns of the saints in this world

are certainly conducted by the wisdom and care of the special providence, my next work is to show you in what affairs and concerns of theirs the providence of god doth most especially appear or what are the most remarkable performances of providence for them in this world and here i am not led directly by my text to speak of the most internal and spiritual performances of providence immediately relating to the souls of his people though they all relate to their souls mediately and eventually but the more visible and external performances of Providence for them. It is not to be supposed that I should touch all these neither. They are more than the sands.

But that which I aim at is to discourse to you so more special and more observable performances of Providence for you. And we shall begin with, 1. The first performance of Providence. Let us consider how well Providence have performed the thirst work whatever it did for us, in our formation and protection in the womb. Certainly, this is a very glorious and admirable performance.

It is what the psalmist admires. My substance was not hid from thee when I was made in secret and curiously wrought in the lowest parts of the earth. Psalm 139.15. The womb is so called upon this account because as curious artists, when they have some choice peace in hand, affected in private, and then bring it into the light for all to gaze at, so it was here.

And there are two things admirable in this performance of providence for us. One, the rare structure and excellent composition of the body. I am wonderfully made. The word in the Hebrew is very full, the Vulgate renders it, painted us with a needle, that is richly embroidered with nerves and veins. O, the curious workmanship that is in that one part the eye! How has it forced some to acknowledge a God upon examination of it? Providence, when it went about this work, and its model or pattern before it, according to

which it moulded every part, as in verse 16, in thy book were all my members written. Has thou an integral perfection and fullness of members? It is because God wrote them all in his book, or lined that out to thy body, according to that exact model, which he drew of thee in his own gracious purpose, before thou hast a being. Had an eye, an ear, a hand, or a thut, been wanting in the platform, there has now been sadly sensible of the defect. This wood had been but a dungeon to thee, without those windows. There has lived, as many do, an object of pity to others. if thou hast low forts of this mercy, ask the blind, the death, the lame and the dumb, the value and worth of those mercies, and they will tell thee.

There is a world of cost bestowed upon thy very body. Thou mightest have been cast into another mould, and created a worm, or a toad. I remember Luther tells us of two cardinals, riding in great pomp to the Council of Constance. and by the way they heard a man in the fields bitterly weeping and wailing. When they came to him, they found him intently viewing an ugly toad,

and asking why he wept so bitterly, he told them, his heart was marited with the consideration that God had not made him such a loathsome and deformed creature. This is what I love to weep at, said he. Whereupon one of them cries out, well said the tharver,

the unlearned will rise and take heaven, and we with all our learning shall be cast into hell. No part of the common lump was so figured and polished as man is. Galen gave Epicureus a hundred years' time to imagine a more commodious situation, configuration or composition of any one member of a human body. If all the angels are studied to this day,

they could not have cast the body of man into a more curious mould. and yet all this is but the ennalling of the case, while polishing the casket, wherein the rare jewel lies. Providence have not only built the house, who brought the inhabitant, I mean the soul, into the possession of it. A glorious peace it is, that bears the very image of God upon it,

being all in all, and all in every part. How noble are its faculties and affections, How nimble, various and indefatible are its motions. How comprehensive is its capacity? It is a companion for angels, nay capable of espousals to Christ, an eternal communion with God. It is the wonder of earth and the envy of hell.

Suppose now, and why should you not suppose what you so frequently behold in the world, that Providence had so permitted and ordered it, that thy soul had entered into thy body with one or two of its faculties wounded and defective. Suppose its understanding had been cracked. What a miserable life has thou lived in this world, neither capable of service nor comfort.

And truly, when I have considered those works of providence in bringing into the world in all countries and ages, some suspecticals of pity, some deprived of the use of reason, and differing from beasts in little more than shape and figure, and others, though sound in their understandings, yet deformed or defective in their bodies, monstrous, reshapent and loathsome creatures.

I can resolve the design of this providence into nothing besides the demonstration of his sovereign power, except they be designed as foils to set off the beauty of the other rare and exquisite pieces, and intended to stand before your eyes as monitors, of God's mercy to you, that your hearts, as often as you behold them, might be melted into thankfulness as so distinguishing favour to you. Look then, but not proudly upon thine outside and inside. See and admire what providence have done for thee, and how well it have performed the thirst service that ever it did for thee in this world. Yet this was not all it did for

before thou saw us this world, and besirred thee as well as formed thee in the womb. Oest thou hast been as those embryos Joe speaks of, that never saw the light. Joe three sixteen. Abortives go for nothing in the world, and there are multitudes of them, some that never had a reasonable soul breed into them,

but only the rudiments and rough draught of the body. These come not into the account of men, but perish as the beast. stuff. Others that die in are shortly after they come out of the womb, and though their life was but for a moment, yet that moment entailers an eternity upon them, and had this been your case, as is the case of millions, then supposing your salvation, yet had you been utterly unserviceable to God in the world, none had been the better for you, nor you the better for any in the world, you had been utterly incapable for all that good, which throughout your own.

your life you have either done to others or a seed from others. And if we consider the nature of that obscure life we live in the womb, how small an accident, had it been permitted by providence, had extinguished our life like a bird in the shell. We cannot therthel but admire the tender care of providence over us, and say with the psalmist, there has covered me in my mother's womb. Psalm 139.

Not only so, but thou art heed. that took me out of my mother's womb. Psalm 22, 9. He preserved thee there to the fullness of time, and when that time was come, brought thee safely through manifold hazards, into that place in the world which he from eternity aspired for thee, which leads us to the second performance. Two, the next great performance of providence to the people of God respects the place and time in which it ordered their activity to fall. And truly, this is no small concern to every one of us, the vast consequence, either to our good or evil,

though it be of little-minded by most men. I am persuaded the thoughts of few Christians penetrate deep enough into this providence, but slide too slightly and superficially over an abyss of much mercy, rich and manifold mercy, wrapped up in this gracious performance of providence for them. Our friends, can you think it an indifferent thing into what part of the world you are cast? Is there no odds upon what spot of the creation, or what age of the world your lot had fallen?

It may be you have not seriously purport yourselves about this matter, and because this point is so seldom touched, I will therefore dive a little more particularly, and distinctly into it, an endeavour to warm your affection through a representation of the many enriched benefits you owe to this one performance of Providence for you, and we will consider it under a double respect or relation, as it respects your present comfort in this world, and as it relates to your eternal happiness in the world to come.

1. This performance or Providence for you do not very much concern your present comfort in this world. All the rooms in this great house are not a light pleasant and commodious for the inhabitants of it. You read of the dark places of the earth. which are full of the habitations of cruelty psalm seventy four twenty and many such dismal places are found in the habitable earth what a vast tract of the world lies as a waste wilderness suppose your mothers have brought you forth in america among the savage indians who herd together as brute beasts are scorched with heat and starred with cold being naked destitute and defenceless how poor miserable and unprovided of earthly comforts and accommodations and many millions of the inhabitants of this world

what mercies do you enjoy in respect to the amenity fertility, temperature and civility of the place of your habitation what is it but a garden enclosed out of a wilderness I may without partiality or vanity say God hath even upon temporal accounts provided you with one of the most helpful pleasant and in all respects the best furnished room

in all the great house of this world you are here provided with necessary and comfortable accommodations for your bodies that a great part of the world are unacquainted with it is not with the poorest among us as it is said to be with the poor in a foreign land

whose poverty pinches and bites as such sharp teeth that their poor cry at their doors give me and cut me give me and kill me say not the barbarous nations in this excel you do they possess the mines of silver and gold which it may be you think enough to compensate for all other inconveniences of life alas poor creatures better had it been for them if their country had brought forth briars and farns instead of gold silver and precious stones for this have been the occasion of ruining all their other comforts in this world this have invited their cruel avatious enemies among them under whose servitude they groan and die without mercy and thousands of them have chosen death rather than life on the terms they enjoyed it why not your lot have fallen there as well as where it is are not they made of the same clay endowed of as good a nature as yourselves oh what a distinction have divine mercy made

where nature made none consider ungrateful man thy mightest have fallen into some of those regions where a tainted air frequently clois the troils of death where the inhabitants differ very little from the beasts in a manner of their living but god have provided for thee and given the poorest among us far better accommodations of life than the greatest among them ordinarily provided with o what have providence done for you But all that I have said is very inconsiderable, in comparison with the spiritual mercies and advantages you here enjoy for your souls. Oh, this is such an advantageous cast of Providence for you, as obliges you to a thankful acknowledgement of it to all eternity. For, let us make but a few suppositions in the case before us, and the glory of Providence will shine like a sunbeam full in your faces. 1. Suppose it had been your lot to have fallen into any of those vast continents, possessed by pagans and heathens at this day, who bow down to the stock of a tree and worship the hosts of heaven. This is the case of many millions, the pagan idolaters, as that searching scholar Mr. Beirwood informs us in his inquiries, do not only fill the circumference of 900 miles in Europe, but almost the one half of Africa, more than the half of Asia, and almost the whole of America.

Footnote, America is much improved since Mr. Flabel's time, editor. End a footnote. Oh, how deplorable had thy case been, if a pagan idolatress had brought thee forth. Idolatry had been sucked in with thy mother's milk. Then, in all probability, there has been at this day worshipping devils. and posting with full of speed in the direct road to damnation, for these are the people of God's wrath. Pour out thy fury upon the heathen that know thee not,

and upon the families that call not upon thy name, Jeremiah 10, 25. How dreadful is that implication against them, which takes hold of them, and all that is theirs, and founded by all they that serve graven images, the birth and styles of idols, Psalm 97, 7. two or suppose your lot had fallen among manhamitans who next to pagans spread over the greatest tract of the earth for though arabia bred that unclean bird yet it was not that cage that could long contain him for not only the arabians but the persians turks and tartars to all bow down their backs under that grand impostor this poison have dispersed itself through the veins of asia

O for a great part of Africa, even the circumference of 7,000 miles, a stop not there, but have tainted a considerable part of Europe also, had your lot fallen here, O what unhappy men and women had you been, notwithstanding the natural immunity and presentness of your native soil, you had then adored a grand imposter and died in a fool's paradise, instead of God's lively oracles, who had been as they now are,

to see to your eternal ruin with such fond, mad, and wild dreams, as whose whoever considers would think the authors had more need of menacles and fetters than arguments or sober answers. Three, or if neither had these had been your lot, that you had been placed in a country

which is Christianised by profession, but nevertheless for the most part overrun by popish idolatry, and anti-Christian delusions. What unhappy men and women had you been, had you sucked a popish breast, for this people are to be the subjects of the fathers of God's wrath. We poured out successfully upon them,

as you may read Revelation 16, and the scriptures in round and plain language tell us what their fate must be, and for this cause God shall send them strong delusion, to they shall believe the lie, and they all might be damned who believe in. not the truth, but a pleasure in unrighteousness. 2 Thessalonians 2. 11. 12.

Now you might have fallen into the same land in which your habitation now is, yet have had no advantage by it as to salvation. With he who chose the bounds of your habitations had not also graciously determined the times for you. Acts 1726. 4. Suppose your lot had fallen where it is, during the pagan state of England, whose inhabitants for many hundred years were gross and vile idolaters. Thick darkness overspread the people of this island, and as in other countries the devil was worshipped,

and his lying oracles zealously attended upon. The shaking of the top of Jupiter's oak in Dodana, the cauldron smitten with the rod in the hand of Jupiter's image, the laurel and fountain in Daphne, these were the ordinances of which the poor deluded wretches waited so in this nation they worshipped idols also the sun and moon were adored for gods with many other abominable idols which our ancestors worshipped and whose memorials are not today quite obliquerated among us five or suppose our lot have fallen in those latter miserable days in which queen mary sent so many hundreds to heaven in a fiery chariot and a poor protestants sculpt up and down in holes and woods preserve them from popish inquisitors who like bloodhounds hunted up and down through all the cities towns and villages of the nation to seek up the poor sheep of christ for a prey there such have been a special care of providence towards us that our turn to be brought upon the stage of this world was graciously reserved for better days so that if we had had our own option we could not have chosen for ourselves as providence have

we are not only furnished with the best room in this great house but before we were put into it it was swept of the besom of national reformation from idolatry yea and washed by the blood of martyrs and pope foolish filthiness, and adorned with gospel lights, shining in as great lustre in our days, as ever they did since the Apostles' days. It might have been born in England, for many ages, and not have found a Christian in it. Yea, and since Christianity was here owned, and not have met a Protestant in it, oh, what an obligation have providence laid you under by such a merciful performance as this are you. If you say all this indeed is true,

what is this to eternal salvation? Do not multitudes that enjoy these privileges, eternally perish notwithstanding them, yea, and perish with an aggravation of sin and misery beyond other sinners. True, they do so,

and it is of a very sad consideration that it should be so. But yet we cannot deny this to be a very choice and singular mercy, to be born in such a land and at such a time. But let us consider what helps for salvation men here enjoy, beyond what they could enjoy, had their lot fallen according to the four mentions suppositions.

One, here we enjoy the ordinary means of salvation, which elsewhere men are denied and cut off from, so that if any among the heavans be saved and brought to Christ, it must be in some miraculous or extraordinary way. for how shall they believe in him of whom they have not heard and how shall they hear without a preacher Romans 10

14 Alas were there a desire awakened in any of their hearts after a gospel discovery of salvation which ordinarily is not nor can be rationally supposed yet poor creatures they might travel from sea to sea

to hear the word and not find it whereas you can hardly miss the opportunities of here in the gospel. Sermons meet you frequently, so that you can scarcely shun or avoid the ordinances and instruments of your salvation. And is this nothing? Christ even forces itself upon us. Two, here in this age of the world,

the common prejudices against Christianity are removed by the advantage it had of a public profession among the people, and protection by the laws of the country. Whereas were your habitation among Jews, Mamemitans or heathen idolaters, you would find Christ and Christianity the common odium of the country, everyone defying and deriding both name and thing, as such a cell as likely had been,

if your birth and education had been among them, for you may observe that whatever is traditionally delivered down from father to son, everyone is fond of and zealous in its defence. The Jews, heathens, and Mammaeatenes, are at this day so tenacious of their errors, but with spitting, hissing, and clapping of hands, and all other signs of indignation and abhorrence, they chased away all others from among them.

Is it not then a special mercy to you, to be cast into such a country and age, where as a learned divine observes, the true religion had the same advantages over every false one, as in any other countries they have over it? Here you have the presence of precious means, in the absence of soul-destroying prejudices. Two, singular mercies. Three, here in this age of the world, Christianity bespeaks you as soon as you are capable of any sense or impressions of religion upon you.

And so by a happy anticipation blocks up the passages by which a false religion would certainly enter. Here you suck in the first notions and principles of Christianity, even with you. the mother's milk. And certainly such a pre-possession is a choice advantage. Train up a child in the way he should go, and when he is old who will not depart from it, Provodes 22, 6. Thor, here you have or may have the help and assistance of Christians to direct your way. Resolve your doubts, support your burdens, and help you through those difficulties that attend the new birth. Alas, if the poor poor soul had any beginnings or faint workings and stirrings after Christ and true religion.

In many other countries, the hand of every man would presently be against him, and none would be found to relieve, assist or encourage, as you may see in that example of Galatius. The nearest relations would in that case prove the greatest enemies. The country would quickly hoot at him as a monster and cry away with the heretic to the prison. or stake. Whether these eventually proved blessings to your souls or not, certain I am, that in themselves they are singular mercies and helps to salvation, though denied to millions around you, so that if Plato, when he was near his death, could bless God for free things, namely that he was a man and not a beast, that he was born in Greece, that he was brought up

in the time of Socrates, much more cause have used to admire providence, that you are men and not beasts, that you are born here and brought up in gospel days here. This is a land the Lord have aspired for you, as expression is, Ezekiel 26. And concerning it, you have abundant cause to say, as in another case the psalmist off, the lines have fallen to me in pleasant places. Have a goodly heritage. Psalm 16, 6. 3. The next of observable performance of Providence, which must be heedfully adverted to and weighed, is the designation of the stock and family out of which we should spring and rise.

And truly this is a special consideration, both as to our temporal and eternal good, however the families in which we grew up were great or small in Israel, whether our parents were of higher or lower class and rank among men, yet if they were such as feared God and brought righteousness they took any care to educate you righteously and trained you up in the nurture and admonition of the Lord you are bound to reckon it among your chief mercies that you descend it from such parents

for from this spring a double stream of mercy rises to you temple and external mercies to your outward man you cannot but know that as godliness entails a blessing so wickedness and unrighteousness a curse upon posterity the instance of the former you have in Genesis 17, 18, 20 On the contrary, you have the threatening, Zechariah 5, 4 We both together in this passage The curse of the Lord is in the house of the wicked

But he blesseth the habitation of the just For verse 333 True it is that both these imply the children's treading in the steps of their parents, according to Ezekiel 18. But how frequently is it seen that wicked men bring up their children vainly and wickedly, so that, as it is said of Abbejan, he walked in all the sins of his father, which he had done before him, one king's fifteen three, and so the curse is entailed from generation to generation. To escape this curse is a choice of providence.

But especially take notice what a stream of spiritual blessings and mercies flows from this providence to the inner man. O, it is no common mercy to descend from pious parents. Some of us do not only owe our natural life to them as instruments of our being, but our spiritual and eternal life also. It is no small mercy to Timothy that he descended from such progenitors, 2 Timothy 1.5, nor to Augustine that he had such a mother as Monica

who planted in his mind the precepts of life with her words watered them with her tears and nourished them with her example we will a little more particularly inspect this mercy and in so doing we shall find manifold mercies contained in it one what a mercy was it to us to have parents who prayed for us before they had us as well as in our infancy and we could not pray for ourselves. Thirsted Abraham, Genesis 15, 2, and Hannah 1 Samuel 1, 10, 11.

And some here likely are the fruits and returns of their parents' prayers. This was that holy course they continued all their days for you, carrying all your concerns, especially your eternal ones, before the Lord is their own, and pouring out their souls to God, so affectionately for you, and their eye-strings and heart-strings were breaking. O put a value upon such mercies for their precious. It is a greater mercy to descend from praying parents than from nobles.

See Joe's pious practice, Joe 1, 5. 2. What a special mercy was it to us to have the exvergences of corruption nipped in the bud for their pious and careful discipline. we now understand what a critical and dangerous season youth is, the wonderful proneness of that age to everything that is evil. Why else are they called youthful lusts? 2 Timothy 2.22. And David asks,

Wherewith shall a young man cleanse his way? It is plainly enough implied in the very question. The way he takes lies for the pollutions of the world in his youth. Psalm 119. When you find a David praying that God would not remember the sins of his youth, Psalm 25, 7. And a Job bitterly complaining that God made him to possess the sins of his youth, Job 1326. Sure you cannot but reflect with a very thankful heart upon those happy means by which the corruption of your nature was happily prevented or restrained in your youth. 3. And how great a mercy was it that we had parents who carefully instilled the good knowledge of God into our souls in our tender years?

How careful was Abraham of this duty? Genesis 18, 19. And David, on Chronicles 28 to 9. We had some of us had parents who might say to us as the apostle, My little children, and whom I'd avail again in birth, Christ to be formed in you. galatians four nineteen as they longed for us before they had us and rejoiced in us when they had us so they could not endure to think that when they could have no more the devil should as they fought no pains care or cost too much for our bodies to feed them clove and heal them so did they think no prayers counsels or tears too much for our souls that they might be saved the newer parting time would come between them and us and strived to make it as easy and comfortable to them as they could, believing us in Christ, within the blessed bond of his covenant,

they were not glad that we had health and indifferent if we had grace. They have sensibly felt the miseries of our souls as of our bodies, and nothing was more desirable to them than that they might say in the great day, Lord, here am I, and the children which thou hast given me. And four, and was it not a special favour to us to have parents, to went before us as a pattern of holiness, and beat the path to heaven for us by their examples, who could say to us, what things ye have heard and seen in me do? Philippians 4, 9. And be ye followers of us as we are of Christ. On Corrimpians 11. 1. Parents' life is the child's copy. O, it is no common mercy to have a fair copy set before us,

especially in the moulding age. We saw what they did as well as heard what they said. It was Abraham's commendation that he commanded his children and his household after him to keep the way of the Lord, and such mercy some of us have had also. Ah, my friends, let me beg you that you will set special remarks upon this providence,

which is so graciously wroughtful, you, and that your hearts may be more thoroughly warmed in the sense of it. Compare your condition with others and seriously bethink yourselves. 1. How many children there are among us are drawn headlong to hell by their cruel and ungodly parents? You teach them to curse and swear as soon as they can speak. Many families there are, wherein little other language is heard for what is the dialect of hell. these like the old logs and small twigs are preparing for the fire of hell

where they must burn together of such children that scripture will one day be verified except they repent they shall go to the generation of their fathers where they shall not see light Psalm 49 19 2 and how many families are there though not so profane

who yet bred up their children vainly and sensually as in Job 21, 11, etc. And take no care what becomes of their souls, so they can but provide for their bodies. If they can but teach them to carry their bodies, no matter if the devil direct their souls, if they can but leave them lands or monies, they think they have very fully discharged their duties.

Oh, what will the language be wherewith such parents and children shall greet each other, at the judgment seat, and in hell, forever. Three, and how many are there who are more sober and yet hate the least appearance of godliness in their children? Instead of cherishing, do all they can to break bruised wreaths, to quench smoking flax, the stifle and strangled of thirst appearances and offers they make towards Christ, they would rather accompany them to their graves than to Christ, do him all that in them dies, herald-light to kill Christ in the cradle.

Our sirs, you little know what a mercy you do or have enjoyed in godly parents. What a good lot providence cast for you in this concern of your bodies and souls. If any shall say this is not their case, they little help heaven would from their parents. To such I shall thus reply, if you had little fervence, yet only as a special providence, that you had no hindrance,

or if you had opposition, yet admire the grace of God in plucking you out by a wonderful distinguishing hand of mercy from among them, and keeping alive the languishing sparks of grace amidst the floods of opposition, and learn from hence if God give you a posterity of your own, be so much the more strict and careful of relative duties by how much you have sensibly felt the want of it in yourselves.

The scenes that a train of blessings, both as to this life and that to come, follows upon a holy education of children. I will not dismiss the point, till I have discharged my duty in exhorting parents and children to their duties. Exaltation to parents. And first, for you that are parents, or to whom the education of children is committed, I beseech you to reflect what important duty lies on you. and that I may effectively impress it, consider 1. How near the relation is between you and your children, and therefore how much you are concerned in their happiness or misery.

Consider but the scripture account of the dearness as such relations, expressed by longings for them, as it is in Genesis 15.2 and Genesis 31, and by our joy when we have them, as Christ expresses it. John 1621 The high value set on them Genesis 42-38 The sympathy with them in all their troubles Mark 9 22

And by our sorrow a parting Genesis 37 35 Now shall all this be to no purpose For to what purpose do we desire them before we have them Rejoicing them when we have them value them so highly, sympathies with them so tenderly, grieve for their death so excessively, if in the meantime no care be taken what shall become of them to eternity.

2. How God have charged you with their souls as well as bodies. This appears by precepts directly laid upon you. Deuteronomy 6, 6 and 7 In Ephesians 6, 4. And by precepts laid on them to obey you. Ephesians 6.1. Which plainly imply your duty, as well as express theirs. 3. What shall comfort you at the parting time if they die, through your neglect in a

Christless condition? O this is the cutting consideration. My child is in hell, and I did nothing to prevent it. I helped him thither. Duly discharged with the only route of comfort in that day. 4. If you neglect to instruct them in the way of holiness, will the devil neglect to instruct them in the way of wickedness?

No, if you will not teach them to pray, he will to curse, swear and lie. Ground be uncultivated, weeds or spring. Five, if the season of their youth be neglected, how little probability is there of any good fruit afterwards? That is the Moulding Age. follows 22, 6. How few are converted in old age.

A twig is brought to any form, but grown trees will not bear. Six, you are instrumental causes of all their spiritual misery, and that by generation and limitation. They lie spiritually dead of the plague which you brought home among them. Behold, I was shapen in iniquity,

and in sin did my mother conceive me. 5.5. 7. Those none in the world so likely as you do instruments of their eternal good. You have peculiarly advantages that no others have, as the interest you have in their affections. Your opportunities to instill the knowledge of Christ into them, being daily with them. Dutonovies 6, 7. And your knowledge of their tempers. But therefore you neglect who shall help them. the consideration of the great day should move your feelings of pity for them. I remember that text.

I saw the dead, small and great stand before God, Revelation 20, 12, etc. What a sad thing will it be to see your dear children at Christ's left hand? O friends, do your utmost to prevent this misery. Knowing the terrors of the Lord we persuade men, 2 Corinthians 5, 11. And you children, especially you that sprang from religious parents, I beseech you to obey their counsels and tread in the steps of their pious examples.

To press this, I offer these considerations. One, your disobedience to them is a resisting of God's authority. Children obey your parents in the Lord. Ephesians 6.1. There is the command. Your rebellion therefore runs higher than you think. It is not man, but God, but you disobey. And for your disobedience, God will punish you.

It may be their tenderness will not suffer them, or you are grown beyond their correction. All they can do is complain to God. If so, it will handle you more severely than they could do. 2. Your sin is greater than the sin of young heavans and infidels, and so will your account be also. O better if a wicked child,

that there has been the offspring of savage Indians, nay, of beasts, then as such parents. So many councils disobeyed, hopes and prayers prostrated, returned to a sad aggravation. Free Disusual with God to retaliate men's disobedience to their parents

in kind. Commonly our own children should pay us home for it. I have read, in a grave author of a wicked wretch, that dragged his father along the house. The father begged him not to draw him beyond such a place. For said he, I dragged my father no further. Oh, the sad but just retribution of God. And for you, in whose heart's grace have been planted by the blessing of education. I proceed you to admire God's goodness to you in this providence. Oh, what a happy lot has God cast for you. How few children are partakers of your mercies. See that your honour of parents. The ties double upon you so to do. Be you the joy of their hearts and comfort of their lives if living. If not, yet still remember the mercy while you live and tread in their pious paths.

but you and they may both rejoice together in the great day and bless God for each other to all eternity. End of Section 3 Section Thor of Divine Conduct or the Mystery of Providence. All Librethox recordings are in the public domain. For more information or to volunteer, please visitlibothox.org. Divine Conduct of the Mystery of Providence by John Flaville

Section 4 4 The next remarkable performance of providence of the people of God which our instance shall be with respect to its ordering the occasions, instruments and means of their conversion

in nothing doff providence shine forth more gloriously in this world than it doff in this performance of the people of God how curiously soeither its hand had moulded your bodies, how tenderly so whether it had preserved them, and how bountifully soever it had provided for them, if it had not also ordered some means or other for your conversion, all the form of favours and benefits it had done for you had signified little.

This, oh this, is the most excellent benefit you ever received from its hand. You are more beholden to it for this than for all your own. other mercies. And in opening this performance of Providence, I cannot but think your hearts must be deeply affected. This is a subject which every gracious heart loves to steep its thoughts in. It is certainly the sweetest history that ever they repeated. They love to think and talk of it. The places where, an instrument by whom this work was wrought, I exceedingly endeared to them for the work's sake, yea endeared to that degree, that for many years after their hearts have melted, when they have but passed occasionally by those places, or but seen the faces of those persons,

who will use these instruments in the hand of Providence for their good. As no doubt but Jacob's B' B'fell was there after that night sweet to his forts, so other saints have had their B'erfels as well as he. O blessed places, tines and instruments All of the deep, the sweet impressions Never to be raised out of the memory or heart That this providence has made upon these On whom it wrought this blessed effect at years of discretion

And in a more sensible way But less any poor soul should be discouraged Under the display of this providence Because he cannot remember the time, place, instruments and manner wherein and by which conversion work was wrought, I was therefore premised this necessary distinction to prevent injury to some, whilst I design benefit to others.

Conversion, as to the subject of it, may be considered two ways, either as it is more sensibly wrought in persons of riper years, who in their youthful days were more profane and vire, or upon persons in their tender years, into whose heart's grace was more insensibly and indiscernible instilled by God's blessing upon pious education. In a former sort, the distinct acts of the spirit as illuminating, convincing, humbling, drawing them to Christ and seething them, and more evident and discernible, in the latter more obscure and confused.

They can remember that God gave them an esteem and liking of God. persons, care of duty and conscience of sin, if as to the time, place, instruments and manner of the work, they can give but a slender account of them. However, if the work be savingly wrought in them, there is no reason they should be troubled, because the circumstances of it are not so evident to them as they are to others. Let the substance and reality of the work appear, and there is no reason to afflict yourselves because the evidence of such circumstances is wanting. But yet when the circumstances as well as substance are clear to men, when we can call to remembrance the time when, the place where, the instrument by whom that work was wrought,

it must needs be exceedingly sweet, and they cannot but yield a fresh delight to the soul every time they are reflected upon. There are many of the following occasions, which it may be we took for stragglers when they first befell us, but the prud scouts sent out from the main body of providence, which they make way for. Now there are diverse things in these providences that are connected with this work, which are exceedingly sweet and taking,

as one, the wonderful strangeness and unaccountableness of this work of providence and casting us into the way, and ordering the occasions, yea the minutest circumstances about this work. This you find, in Acts 8, 26, the 30, etc. The eunuch at that very instant when he was reading the prophet Isaiah, half an interpreter, one among a thousand that joins his chariot, just as his mind was, by a fit occasion, prepared to receive the first light of the knowledge of Christ.

and how strange was that change, how far soever it went, upon Naaman the Syrian, recorded two kings five, one to four. The Syrians in their incursions should bring away this girl. Lightly her beauty was the inducement, and she must be presented to Naiman's wife, and relate to her the power of God that accompanied the prophet. Though you find in that particular case, there had never been an instance given. before. Luke 4. 27. Doubtless the whole of this affair was guided by the signal direction of providence. So for the conversion of the Samaritans it is observed. John 4. 4. Christ must needs go that way, because it lay just in the road between Judea and Galilee, and that at the

sixth hour, that is high noon, he rests himself upon Jacob's well, still seeming to have no design, but his own refreshment, by sitting and drinking there. But oh, what a train of blessed provinces follow this, it seemed but an accidental thing. Thirst the woman of Samaria, and then many more in that city are brought to believe in Christ, as you find in verses 29 and 41. It is noted by Melkor Adam in the life of Junius, how very an atheist who grew up in his younger years. But in order to his conversion to God, first a wonderful preservation of his life in a public tournament at Leons in France must make way, which forces from him the acknowledgement of a deity, that his father sends for him home, and with much gentleness persuades him to

read the scriptures. He lights upon the first of John, and with it he sensibly feels a divine, supernatural majesty and power seizing his soul, which brought him over by a complete conversion to Jesus Christ. Thus, as the woman of Takerer told David, that of God devised means to bring back his banished. Laverter tells us that many Spanish soldiers, going into the wars of Germany, were there converted to Christ, by falling into the cities and towns inhabited by godly ministers and Christians. Mr. Robert Bolton, though an excellent scholar, yet in his younger years, was a very irreligious person and a jeerer of holy men, but being cast into the company of the godly Mr. Peacock was by him brought to repentance and proved a famous instrument in the Church

of Christ. A scrap of paper, accidentally coming to view, have been used as an occasion of conversion. This was the case for a minister in Wales who had two livings that took little care of either. He being at a fair, bought something at a peddler standing, and rent off a leaf of Mr. Perkins' catechism to wrap it in, and reading a line or two in it, God set it home, so as it did the work. The marriage of a godly man into a carnal family have been ordered by providence for the conversion and salvation of many therein. Those who read, in the life of that renowned English worthy, Mr. John Bruin, that in his second match, it was agreed that he should have one year's diet in his mother-in-law's

house. During his abode there that year, say of Mr. Clark, the Lord was pleased by his means graciously to work upon her soul, as also upon his wife's sister and half-sister, their brothers, Mr. William and Mr. Thomas Fox, with one or two of the servants in that family. The reading of a good book have been the means of bringing others to Christ, and thus we find many of the German divines converted by reading Luther's books. Yea, and what is more strange, Mr. Sladen in his commentary, tells us, that Vergarius, though he were present, and eye and ear witness to that doleful case aspire, which one would think should move a stone,

yet still continued so firm to the pope's interest, but when he fell into some suspicion among the cardinals, he resolved to purge himself by writing a book against the German apostates, but whilst he read the Protestant books out of no other design, but to confute them, whilst he is weighing the arguments, he is himself convinced and brought to Christ. in finding himself those overcome by the truth, and parts his conviction to his brother, the zealous papist also. This brother deplores the misery of his case and seeks to reclaim him, but Vagarius in treating him to weigh well the Protestant arguments,

he also yields, and so both immediately betook themselves to preach justification by the free grace of God through the blood of Christ. Yea, not only the reading of a book, or hearing of a minister but which is most remarkable the very mistake or forgetfulness of a minister have been improved by providence for this end and purpose augustine once preaching to his congregation forgot the argument which he first proposed and fell upon the errors of the mantiches besides his first intention by which discourse he converted one thermos his auditor who failed out of turned at his feet weeping and confessing that he had lived a manchi many years. Another I knew, who going to preach, took up another Bible, and that he designed,

in which not only missing his notes, but the chapter also in which his text lay, was put to some loss thereby. But after a short pause, he resolved to speak to any other scripture that might be presented to him, and accordingly read the text, the Lord is not slack concerning his promise. 2 Peter 3.9 And there he had nothing prepared, yet the Lord helped him to speak both methodically and pertently from it, by which discourse a gracious change was wrought upon one in the congregation.

They have since given good evidence of a sound conversion and acknowledged this sermon to be the first and only means thereof. the accompanying of others in a neighbourly civil visit have been overruled to the same end. Thus many of the Jews accompanied Mary into Bethany, designing only to manifest their civil respect, but there they met Christ, saw the things which he did, and believed on him.

John 11.45 Mr. Furman, in his real Christian, tells us of one who had lived many years in a town where Christ had been as clearly and as long preached as in any town in England. This man, when he was about 76 years of age, went to visit a sick neighbour. A Christian friend of mine, said my author, came to see him also, and finding this old man there, whom we judged to be one that lived upon his own stock, civility, good works, etc. He purposely fell into that discourse

to show how many persons lived upon their duties, but neither came to Christ. The old man sitting by the bedside heard him, and God was pleased to convince him that he was such a person who had lived upon himself without Christ to that day, and he would say afterwards, had I died before three score and sixteen,

I had perished, for I knew not Christ. The committing of a godly man to prison have been the method of providence to save the soul of a poor keeper, so Paul was made a prisoner to make his keeper a spiritual free man. Acts 1627 The light success had Dr. Barnes and Queen Mary's days who celebrated the Lord's supper in prison with his converted keeper. The scattering of ministers and Christians by persecution from cities and towns

into the ignorant and barbarous parts of the country have been the way of providence to find out and bring home some lost sheep that were found there to Jesus Christ Acts 8 1 and 4 The light signal event have since followed upon the like scattering of godly ministers

Whereof there are many pregnant instances At this day A servant running away from his master Likely upon no other design But to live an idle life Yet falling into such places and companies as providence ordered, and a design to him unknown, have thereby been brought to be the servant of Christ. This was the very case of Enisimus, who ran away from his master Philemon to Rome,

whereby strange providence, possibly a mere curiosity to see the prisoners, who falls into Paul's hands, who begat him to Christ in his bonds. Going to hear a sermon in jest had proved some men's conversion in earnest. The above-named Mr. Furman, in the foresighted book, tells us of a notorious drunkard, who the drunkards called father, that one day would needs go to hear what Wilson said, out of no other design it seems, but to scoff at that holy man. But in the prayer before sermon, his heart began to fall, and when he read his text, which was, sin no more, less than the worst thing come on to thee, John 5.14. He could not contain, and in that sermon the Lord changed his heart, those are bitter an enemy, though the minister and lecture days was afraid to go to church

before his shop door. Lo, these are parts of his ways, but how small a portion is known of him. The dropping of some grave and weighty word accidentally in the presence of vain, carnal persons, the death of a husband, wife or child, a fit of sickness, with a thousand other such-like occasions, have been thus improved by providence to the conversion of souls, and no less remarkable and wonderful are the designs of providence in ordering the removes and governing the motions of ministers from place to place, in order unto the conversion of souls.

Thus oftentimes it carries them to places where they intended not to go. God having unknown to them, some elect vessels there, who must be called by the gospel. Thus Paul and Timothy are sweet and lovely pair, when they were travelling through Phrygia and Galatia, were the bid to preach the word in Asia, to which probably their mind's inclined. Acts 16, 6. When they are said to go into Viphenia, the spirit suffered them not. verse 7 But a man of Macedonia That is an angel in the shape

Or habit of a man of that country Appeared to Paul in a vision And prayed him saying Come over into Macedonia and help us Verse 9 And there did God open the heart of Lydia I know a pious minister Now with God

Who falling in his study upon a very rousing subject Intended for his own congregation I was strongly moved when he had finished it, to go to a rude, far, profane people about five miles off, I first preach it to them, after many wrestlings with himself, not being willing to quench any motion that might be supposed to come from the spirit of God. He obeyed and went to this people, who had then no minister of their own, and few durst come among them, and there did the Lord, beyond all expectation, open a door, and several profane ones who see Christ in that place,

and he engaged this minister to a weekly lecture among them, in which many souls were won to God. The same holy man at another time, being upon a journey, passed by a company of vain persons who are wrestling upon a greed near the road, and just as he came near the place, one of them had thrown his antagonist, and stood triumphing in his strength and activity, this good man rode up to them, and turning his speech to this person, told him, "'Friend, I see you are a strong man, but let not the strong man glory in his strength.

You must know that you are not to wrestle with flesh and blood, but with principalities and powers and spiritual wickedness. How sad will it be that Satan should at last trip up the hills of your hope and give you an eternal overthrow, and after about a call, of an hour's serious discourse upon this subject, he left them and went on his journey. But this discourse made such an impression that the person had no rest till he opened his trouble to a guardian minister, and wisely following the work upon his soul, saw at last the blessed issue thereof in the gracious change of the person, whereof he afterwards gave the person a joyful account.

O, how unsearchable are the methods of providence in this matter! Nay, what is yet more wonderful, the providence of God has sometimes ordered the very malice of Satan, and the wickedness of men, as an occasion of eternal good to their souls. A very memorable example whereof I shall here give the reader, faith relating what not many years passed fell out in my own observation in this place, to astonishment of many spectators. in the year 1673 who came into this port

footnote Dartmouth End of footnote A ship of Poole in her return from Virginia In which ship was one of that place A lusty young man of 23 years of age He was surging in the ship

This person in the voyage Fell into a deep melancholy Which the devil greatly improved To serve his own design For the ruin of this poor man man. However, it pleased the Lord to restain him from any attempts upon his own life until he arrived here, but shortly after his arrival upon the Lord's day, early in the morning, being in bed of his brother, he took a knife prepared for that purpose and cut his own throat, and we've all leaped

out of the bed, and though the wound was deep and large, yet thinking it might not soon enough dispatch his wretched life, desperately thrust it into his stomach, and so lay wallowing in his own blood, until his brother awaking made a cry for help. Hereupon a physician and a surgeon coming in, found the wound in his throat mortal, and all they could do at present was only to stitch it, and apply a plaster, with a design rather to enable him to speak for a little while, then with any expectation of cure, for before that he breathed through the wound, and his voice was inarticulate. In this condition I found him that morning, and apprehending him to be within a few minutes of eternity. I laboured to work upon his heart the sense of

his condition, telling him, I had but little time to do anything for him, therefore desired him, to let me know what his own apprehensions of his present condition were. He told me, he hoped in God for eternal life. I replied that I feared his hopes were ungrounded, for that the scripture tells us, no murderer hath eternal life abiding in him, and insisting upon the aggregation and heinousness of the fact, I beseed his vain confidence began to fall, and some mountings of heart appeared in him. He then began to lament with many tears his sin and misery, and asked me if there might yet be hope for one that had destroyed himself and shed his own blood. I replied, the sin indeed is great, but not unpardonable, and if the Lord gave him repentance unto life, a faith to apply to Jesus

Christ, which should certainly be pardoned to him. And finding him unacquainted with these things, I opened to him the nature and necessity of faith and repentance, which he greedily sucked in, and with great vehementcy, cried to God that he would work. them upon his soul, and it treated me also to pray with him, and for him, that it might be so. I prayed with him, and the Lord ford his heart exceedingly in that duty, but off he was to part with me, but the duties of the day necessitating me to leave him, I briefly summed up what was most necessary in my parting counsel to him, and took my leave, never expecting to see him more in this world, but beyond my own,

and all men's expectations, he continued all that day, and panted most ardently after Jesus Christ. No discourses pleased him but Christ and faith. In this frame I found him in the evening. He rejoiced greatly to see me again, and he treated me to continue my discourses upon those subjects, and after all he told me, Sir, the Lord have given me repentance for this sin, yea, and for every other sin. I see the evil of sin now, so as I never saw it before. Oh, I loathe myself. I am a vile creature in my own eyes.

They do also believe. Lord help my unbelief. I am heartily willing to take Christ upon his own terms. One thing only troubles me. I doubt this bloody sin will not be pardoned. Will to Jesus Christ sayeth he apply his blood to me, that have shed my own blood? I told him, Christ shed his blood even for them That had wicked hands Had shed the blood of Christ And that was a sin of deeper guilt than his Well saith he

I will cast myself upon Christ Let him do by me what he will And so I parted with him that night Next morning the wounds were to be opened And then the opinion of the surgeons was He would immediately expire Accordingly at his desire I came that morning

and found him in a most serious frame, prayed with him, and then the wound in his stomach was opened. By this time the ventricle itself was swollen out of the offence of the wound, and lay like a livid, discoloured mass upon the body, was also cut through, so that all concluded it was impossible for him to live. However, they stitched the wound in the stomach,

enlarged the orifice, and fermented it, and brought it again into his body. And so stitching up the skin He left him to the disposal of Providence, But so it was that both the deep wound in his throat And this in his stomach healed. And the more dangerous wound sin had made upon his soul

Whilst I trust effectively healed also. I spent many hours with him in that sickness. And after his return home, received this account for Mr. Samuel Hardy, the minister in that town thought whereof I shall transcribe Dear sir

I was much troubled At the sad providence in your town But did much rejoice That he fell into such hands For his body and soul You have taken much pains with him And I hoped to good purpose I think if ever a great

And thorough work was done in such a way It is now If never the like I am persuaded now it is neither grow weary of such good works one such instances methinks enough to make you to abound in the work of the lord all your days etc oh how unsearchable are the ways of providence in needing men to christ let none be encouraged by this to sin the grace may abound these are rare and singular instances of the mercy of god as such as no presumptuous sinner can expect to find. He is only recited here to the honour of providence,

which works for the recovery of sinners in ways that we understand not. O what a reach have providence beyond our understandings. Two, and as providence orders very strange occasions to awaken and rouse our souls at first, so it works no less wonderfully in carrying on the work to perfection. And this it doff two ways. 1. By quickening and with thieving dying convictions and troubles for sin. Souls after their first awakening are apt to lose the sense and impression of their first troubles for sin.

The providence is vigilant to prevent it, and doth effectually prevent it, sometimes by directing the minister to some discourse or passage, to fall as pat as if the case of such a person had been studied by him and designedly spoken to. How often have I found this in the cases of many souls, who professed they had stood amazed to hear the very thoughts of their hearts discovered by the preacher who knew nothing of them, sometimes by directing them to some proper rousing scripture that suits their present case,

and sometimes by suffering them to fall into some new sin, which shall awaken all their formal troubles again, and put a new efficacy and activity into the conscience? The world is full of instances of all these cases. And because most Christians have experience of these things in themselves, it will be needless to recite them here. Search but a few years back, and you may remember that according to this account,

at least in some particulars, Providence order the matter with you. Have you not found some broad or other prepared by Providence to rouse you out of your security? Why this is so common a thing with Christians? do they many times presage and affliction coming from the frames they find their own hearts in. Two, it gives also great assistance to the work of the spirit upon the soul, but ordering, supporting, relieving, and cheering means to pop up and comfort the soul

when it is overburdened, and ready to sink in the deeps of troubles. I remember Mr. Bolton gives us one instance that fits both these cases, to be thiving of convictions and seasonable supports in the deeps of troubles, and it is of a person that by convictions had been fetched off from his wicked companions and entered into a reformed course of life. But after this, through the enticement of his old companions, the subtlety of Satan and corruption of his own heart, did again relapse into the ways of sin,

then was providently brought to his view that Scripture, Proverbs 1, 24 to 26, etc. This renewed his trouble. He aggravated it to a greater height than ever, insomuch that he could scarcely think, as it seems by the relation, his sin could be pardoned. But in this plunge, the following text was presented to him, which sweetly settled him in a short and glorious peace. If he trespassed against these seven times and a day, the seven times in a day turn agaunted him, saying, I repent, thou shalt forgive him. Luke 17, four, nor can we here forget that miraculous work of Providence, in a time of great extremity, which was wrought for that good gentlewoman, Mrs. Honeywood, and is somewhere mentioned by the same author, who under a deep and sad desertion,

refused and pot off all comfort, seeming to despair utterly of the grace and mercy of God, a worthy minister being one day with her and reasoning against her desperate conclusions she took a then his glass from the table and said, sir, I am as sure to be damned as this glass is to be broken and there we threw it forcibly to the ground but to the astonishment of both the glass remained whole and sound

which the minister taking up with admiration rebuked her presumption and showed her what a wonder providence had wrought for her, satisfaction, and it greatly altered the temper of her mind. Oh, how unsearchable are his judgments, and his ways past finding out, Romans 11. 33. Lo, these are parts of his ways, but how small a portion do we know of him? Job 26, 14, and now suffer me to expostulate a little with thy soul reader. Has thou been duly sensible of thy obligation to Providence for this inestible favour?

O what have it done for thee? There are diverse kinds of mercies conveyed to men by the hand of Providence, but none like this. In all the treasury of his benefits none is found like this, did it cast thee into the way of conversion, and order the means and occasions of it for thee, and thou little thoughtest of any such thing? How dear and sweet!

should remembrance of it be to thy soul. He thinks it should astonish and melt you every time you reflect upon it. Such mercy should never grow stale, or look like common things to you. Four, do but consider the following particulars. One, how surprising the mercy was which it performed for you in that day. Providence had a design upon you for your eternal good, which you understood not.

The time of mercy was now fully come, the decree was now ready to bring forth that mercy with which it had gone big from eternity, and its gracious design must be executed, by the hand of providence, so far as concerned the external means and instruments, and how aptly did it cause all things to fall in with that design, though you knew not the meaning of it. Look over all the before-mentioned examples, and you shall see the blessed worker conversion begun upon these souls,

when they minded it no more and Saul did a kingdom that morning he went out to seek his father's asses on Samuel 9 3 and 20 Providence might truly have said to you in that day as Christ said to Peter What I do thou knowest not now But hereafter thou shalt know it

John 137 God's thoughts are not as our thoughts But as the heavens are higher than the earth So are his faults higher than ours and His ways and our ways Isaiah 55, 8, 9 Little did Zacchaeus think when he climbed up into the sycamore tree

to see Christ as he passed that way what a design of mercy Christ had upon him who took thence the occasion of becoming both his guest and saviour Luke 19 5 to 10 And as little did some of you think What the aim of providence was when you went some out of custom, others are to curiosity, if not worse ends, to hear such a sermon.

O how stupendous are the ways of God! 2. What a distinguishing and ceasable mercy was ushered in by Providence on that day, he brought you to the means of salvation in a good hour. At that very point of time, when the angel troubled the waters, you were brought to the pool to allude to that, John 5.4. Now the accepted day was come. The Spirit was in the ordinance or Providence that converted you, and you were set in the way of it. Maybe you had heard many hundred sermons before, but nothing could stick till now, because the hour was not come.

The Lord did, as it were, calling the word for such a man, such a woman, and Providence said, Lord, here he is. I have brought him before thee. There were many others under that sermon, who received no such mercy. you yourselves had heard many before, but not to that advantage, as it is said, Luke 4.27. There were many lepers in Israel in the days of Elias, but to none of them was the prophet sent, save unto Naaman the Syrian. So there were many poor unconverted souls beside you under the word that day. It may be to none of them was salvation sent that day but to you. O blessed providence that set you in the way of mercy,

at that time. What a weighty and important mercy was providentially directed to your souls that day. There are mercies of all sizes and kinds, in the hands of providence, to dispense to the sons of men. This left hand is full of blessing, as well as its right. It have health and riches, honour and pleasures, as well as Christ and salvation to dispense. The world is full of its left-hand favours. The blessings of its right hand are invaluable precious. A few there be that receive them. It doff thousands of kind offices for men, but among them all, this is the chief,

to lead and direct them to Christ. For consider one, Of all mercies this comes through most and greatest difficulties. Ephesians 1, 1920. 2. This is a spiritual mercy, excelling in dignity of nature. All of us, more than gold, excels the dirt under your feet. Revelation 3 18

1 such gift is worth thousands of other mercies 3. This is a mercy immediately flowing out of the fountain of God's electing love. A mercy never dropped into any but an elect vessel. 1 Thessalonians 1, 4 and 5. 4. This is a mercy that infallibly secures salvation. But as we may argue for conversion to election, looking back so from conversion to salvation looking forward hebrew six nine five this is an eternal mercy that which will stick by you when your father mother wife children estate honour health and life shall fail you john four fourteen oh therefore set a special mark upon that providence set you in the way of this mercy it have perform that for thee, which all the ministers on earth and angels in heaven, could never have

performed. This is a mercy that puts weight and value into the smallest circumstances that relates to it. End of Section 4. Section 5 of Divine Conduct or the Mystery of Providence. All Librethox recordings are in the public domain. For more information or to volunteer, Please visit libidox.org. Divine conduct or the mystery of providence by John Flaville. Section 5 5. Verse you hear how instrumental providence have been in ordering the means and occasions of the greatest mercies for your souls.

Let us now take into consideration another excellent performance of providence, respecting the good of your bodies and souls too. In respect of that employment and calling it ordered for you in this world, for it have not only an eye upon your well-being in the world to come, but upon your well-being in this world also, and that very much depends upon the station and vocation to which it calls you. Now the providence of God with respect to our worldly callings may be displayed very takenly in the following particulars.

1. In directing you to a calling in your youth, are not suffering you to live an idle, useless and sinful life, as many do, who are but burdens to the earth, the wends of the body politic, serving only to disfigure and drain it to eat what others earn. Sin brought in sweat, Genesis 319, but now not to sweat increase of sin, to Thessalonians 312. He that lives idly cannot live honestly,

as is plainly enough intimated. 1 Thessalonians 4 11 12 But when God puts men into a lawful calling wherein the labour of their hands or heads is sufficient for them It is a very valuable mercy For thereby they eat their own bread To Thessalonians 3 12 Many a sad temptation is happily prevented

And they are ordinarily furnished by it for works of mercy to others As surely it is more blessed to give than to receive receive. Two, in ordering you to such callings and employments in the world, as are not only lawful in themselves, but most suitable to you. There may be many persons employed in sinful trades and arts, merely to furnish other men's lusts. They do not only sin in their employments, but their very employments are sinful. They trade for hell and are factors for the devil. Dimitrius and a craftsman of Ephesus got their estates were making shrines for Diana, Acts 19, 24 and 25, that is, little cases or boxes with folding leaves, within which the image of their idol sat enshrined.

These were carried about by the people in possession in honour of their idol, and at this day how many wicked arts and employments are there invented, and multitudes of persons maintained by them, merely to gratify the pride and wantonness of a debauched age. Now to have an honest, lawful employment wherein you do not dishonour God in benefiting yourselves is no small mercy. But if it be not only lawful in itself, but suited to your genius and strength, there is a double mercy in it. Some poor creatures are engaged in callings that eat up their time and strength, and make their lives very uncomfortable to them. They have not only spending and wasting employments in the world, but such as allow little or no time for their general calling,

yet all those staff but keep them and theirs alive. Therefore, if God have fitted you with an honest employment, wherein you have less toil than others, and more time for heavenly exercises, ascribe this benefit to the special care of providence for you. in settling you in such an employment and calling in the world, as possibly neither you nor your parents could ever expect you should ever arrive at. There are among us such persons, as on this account, are signally obliged to divine providence.

God have put them into such a way as neither they nor their parents ever projected. For a look, as the needle in the compass turns now this way and that way, and never ceases moving till it settled to the north point, just so it is in our settlements in this world. A child is now designed for this, then for that, but at last settles in that way of employment, which Providence designed him to. How strangely are things wheeled about by Providence?

Not what we or our parents, but what God designed shall take place. Amos has very meanly employed at first, but God designed him from more honourable and comfortable calling. Amos seven. 14, 15. David followed the ewes and likely never raised his thoughts to higher things in the days of his youth.

The God made him the royal shepherd of a better flock. Psalm 78, 1771 Peter and Andrew were employed as fishermen, but Christ called them from that to a higher calling to be fishers of men.

Matthew 4, 18 and 19. Parius, when he was 14 years old, was by the instigation of his stepmother, placed with an apothecary, but Providence so wrought that he was taken off on that and fitted for the ministry, wherein he became a fruitful and eminent instrument to the church. James Andreas was by reason of his father's inability to keep him at school, designed for a carpenter, but was afterwards by the persuasion of his friends

and assistance of the church stock, sent to Stuttgart, and the, thence to the university, and so arrived at a very eminent station of service in the church. A master builder, Eklonopadius, was by his father designed for a merchant, but his mother, by earnest entreaties, befell to keep him at school, and this man was the best instrument and the reformation of religion. I might easily cite multitudes of such instances, but a few specimens may suffice. Four, in securing your estates and ruin, hast thou not made an hedge about him and all that he hath. Job 1.10. This is the enclosure of providence, which secures to us what, by its fath we acquire in the way of honest industry. Five, in making your calling sufficient for you,

it was the prayer of Moses for the tribe of Judah. Let his hands be sufficient for him. Deuteronomy 33 7 It is no small mercy if yours be so to you Some there be that have work But not strength to go through with it Others have strength but no employment for it Some have hands and work for them But it is not sufficient for them and theirs

If God bless your labour So as to give you and yours Necessary supports and comfort in the world by it It is a choice providence and we have all thankfulness to be acknowledged. If any that fear God should complain, that although they have a calling, yet it is a harsh, laborious one,

which takes that too much of their time, which they will gladly employ another and better work. I answer, one, it is likely the wisdom of providence, foresaw this to be the most suitable and proper employment for you. If you had more ease and rest, you might have more temptations than now you, you have. The strength and time which are now taken up in your daily labours, wherein you serve God,

might otherwise have been spent upon such lusts wherein you might have served the devil. Two, hereby it may be, your health is the better preserved, and natural refreshments made the sweeter to you. The sleep of a laboring man is sweet to him, whether he eat little or much, but the abundance of the rich will not suffer him to sleep. Ecclesiastes 5.12. 3. And as to the service of God, if your hearts be spiritual, you may enjoy much communion with God in your very employments, and you have some intervals and respites for that purpose. Have you not more spare hours than you employ to that end? But you may complain, all my labour will scarcely suffice to procure me and mine the necessaries of life. short and low to what others are, and this is a sad affliction, though the wisdom of providence have ordered you a lower and poorer condition than others, yet one, consider how many

are lower than you in the world, and you have but little of the world, yet others have less. Read the description of those persons. Job 30, 4, etc. 2. if God have given you but a small portion of the world, yet if you be godly, you have promised never to forsake you. Hebrews 13, 5. 3. Providence have ordered that condition for you,

which is really best for your eternal good. If you had more of the world than you have, your heads and hearts might not obey to manage it to your advantage. A small boat must have but the narrow sail. You have not wanted hitherto the necessaries of life, and are commanded having food and raiment though none of the finest to be there with content a little that a righteous man half is better than the riches of many wicked psalm thirty seven sixteen better in the acquisition sweeter in the fruition and more comfortable in the account well then if providence are so disposed of you all that you can eat your own bread and so advantageously directly some of you to improve employments, that afford not only necessaries for yourselves and families, but an overplus

the works of mercy to others, and all is brought about for you in a way you did not project, lest God be owned and honoured in this providence. Will you not henceforth call him, my father, the guide of my youth, as it is in Jeremiah three, for, surely it was the Lord who guided you to settle as you did in those days, of your youth. You reap at this day, and may to your last day, the fruits of those early providences in your youth. Now see that you walk answerable to the obligations of providence in this particular, and see to it in the fear of God that you abuse not any of those things to his dishonour, which it have wrought for your comfort, to prevent which I will here drop a few needful

cautions, and conclude this particular. 1. Be not slothful and idle in your vocations. It is said Augustus built an Ampragmopolis, a city void of business. But I am sure God never erected any city, town or family to that end. The command to Adam, Genesis 319, no doubt reaches all his posterity. And gospel commands back and second it upon Christians, not slothful in business. Romans 12, 11, and two Thessalonians 3, 11. And if you be negligent, you cannot be innocent, and yet, 2.

Be not so intent upon your particular callings as to make them interfere with your general calling. Beware you lose not your God in the crowd and hurry of earthly business. Mind that solemn warning, but they that will be rich fall into temptation and a snare. and into many foolish and hurtful lusts which drowned men in destruction and perdition one timothy six nine the inhabitants of enon a dry island near athens bestowed much labour to draw in a river to water it and make it fruitful but when the sluices were opened the waters flowed so abundantly that it overflowed the island and drowned the inhabitants the application is obvious it was an excellent saying of Seneca, I do not give, but lend myself to business. 3. Remember always that the success of your callings and earthly employments is by the divine blessing, not human diligence alone. Thou shalt remember the Lord thy God, for it is he that

gave thee power to get wealth. Deutronomy 8.18. The devil himself was so far orthodox as to acknowledge it. Has thou not made and hedge about him and about his house and about all that he hath on every side? Thou hast blessed the work of his hands, etc. Job 1. 10. Recommend, therefore, you are therest to guard by prayer. Delight thyself also in the Lord, and he shall give thee the desires of thine heart. Commit thy way unto the Lord. Trust also in him, and he shall bring it to pass. 37, 4 and 5, and touch not that which you cannot recommend to God by prayer for a blessing. Thor, be well satisfied in that station and employment in which Providence have placed you,

and do not so much as wish yourselves and another, let every man abide in the same calling wherein he was called. 1 Corinthians 7.20 Providence is wiser than you, and you may be confident, have suited all things better to your eternal good than you could do had you been left to your own option. End of Section 5. Section 6 of Divine Conduct or the Mystery of Providence. All Librethox Recordings are in the public domain. For more information or to volunteer, please visit libidox.org. Divine conduct or the mystery of providence by

John Flavill Section 6 6 Thus you see the care Providence have had over you in your youth in respect to that worldly employment to which it guided you in those days. We will in the next place

consider it our guide and the order of our relations for us that Providence have a special hand in this matter is evident, both from Scripture assertions and acknowledgments of holy men who in that great concern of their lives has still owned and acknowledged the directing hand of Providence. Take an instance of both. The scripture plainly asserts the dominion of Providence over this affair.

A prudent wife is from the Lord. Proverbs 1914 And who so find of a wife find of a good thing and obtain a thither of the Lord? Proverbs 1822. So for children. though children are in heritage of the Lord, and a fruit of the womb is his reward. Psalm 127. 3.

It have ever been the practice of holy men to seek the Lord for direction and counsel, when they have been upon the change of their condition. No doubt Abraham's encodement in that case was the fruit of prayer. Genesis 24-7 His pious servant also, who was employed in that affair, did both earnestly seek counsel of God, verse 12, and thankfully acknowledged his gracious providence in guiding it, verse 26, 27. The same we may observe in children, the fruit of marriage, 1 Samuel 1.20, and Luke 1 13, 14. Now the providence of God may be diverse ways displayed for

the engaging of our hearts in love to the God of our mercies. One, though is very much a providence seen in appointing the parties for each other. In this the Lord goes oftentimes beyond our thoughts and projections, yea, and oftentimes crosses men's desires and designs to their great advantage. Not what they fancy, but what his infinite wisdom judges best and most beneficial for them, takes place. Hence it is that probabilities are so often dashed, and things remote, and utterly improbable are brought about in a very strained and unaccustomed. countable methods of providence. 2.

Those much of providence seen in the harmony and greeableness of tempers and dispositions, from whence a very great part of the tranquillity and comforts of our lives results, or at least through natural tempers and educations, did not so much harmonize before, yet they did so after they came under the ordinance of God. They too shall be one flesh, Genesis 2.24. not one only in respect of god's institution but one in respect of love and affection to those who so lately were mere strangers to each other are now endeared to a degree beyond the nearest relations in blood as a birth for this cause shall a man leave father and mother and shall cleave to his wife and they too shall be one flesh matthew nineteen five three but especially providence is remarkable in making one instrument

to the eternal good of the other. How knowest thou, O wife, but thou mayest save thy husband? Or how knowest thou, O man, whether thou shalt save thy wife? 1. Corinthians 7.16. Hence is that grave exhortation to the wives of unbelieving husbands. 1. Peter 3.1. To win them by their conversation, which should be to them instead of an ordinance.

Or, if both be gracious, than what singular assistance and mutual help is hereby gain to the fervence of their eternal good. While they live together as heirs of the grace of life, one Peter three seven, O blessed providence, that directed such into so intimate relation on earth, who shall inherit together the common salvation in heaven. Four, how much a providence is seen in children the fruit of marriage, to have any posterity in the earth and not be left altogether as a dry tree

to have comfort enjoying them is a special providence importing a special mercy to us to have the breaches made upon our families repaired is a providence to be owned with a thankful heart when God shall say to a man as he speaks in another case to the church the children which thou shalt have

after thou hast lost the other shall say again in thine ears the place is too straight for me, etc. Isaiah 49, 20. And these providences will appear more affectionately sweet and lovely to you if you but compare its allotments to what it have allotted to many others in the world. For, do but look abroad, and you shall find multitudes unequally yoked to the embittering of their lives,

whose relations are clogs and hindrances, both in temples and spirituals. yea we find an account in scripture of gracious persons a great part of his comfort in this world have been split upon this rock abigail was a discreet and virtuous woman but very unsuitably matched to the churlish nable one samuel twenty five twenty five what a temptation to the neglect of a known duty bevelled upon the renowned moses by the means of the poorer his wife exodus four twenty four twenty four twenty David had his scoffing miko 2 Samuel 6 20 A patient Job had no small addition to all his other afflictions from the wife of his bosom who should have been a support to him in the day of his trouble Job 1917

No doubt God sanctifies such rods to his people's good Ifsocrates knew how to improve his afflictions In his exanthropy to the increase of his patience, much more would they who converse with God under all providences, whether sweet or bitter. Nevertheless, this must be acknowledged to be a sad stroke upon any person, as such as mains them upon the working hand, by unthitting them for duty, one Peter three, seven, and cuts off much of the comforts of life also. How many are there who never enjoy the comfortable fruits of marriage, but I denied the sight or at least the enjoyment of children.

Thus saith the Lord, write this man childless, etc. Jeremiah 22.30. Or if they have children yet cannot enjoy them. Though they bring up children yet will I bereave them, that there shall not be a man left. Hesia 912. They only bear for the grave and have their expectations raised to produce a greater affliction to themselves.

and it is no rare or unusual thing to see children and near relations the greatest instruments of affliction to their parents and friends, so that after all their other sorrows and troubles in the world, nearest relations bring up the rear of sorrows, as one speaks and prove greater griefs than any other. Oh, how many parents have complained with the tree in the fable, that their very hearts have been torn asunder with those wedges that were cut off of their own bodies. What a grief was Esau to Isaac and Rebecca. Genesis 26, 34 and 35. What a scourge were Absalom and Amon to David.

Well then, if God have set the solitary in families, as it is in Psalm 486, built a house for the desolate, given you comfortable relations which are springs of daily comfort and refreshment to you. You are, upon many accounts, engaged to walk answerably, to these gracious providences, and that you may understand wherein that decorum and agreeable deportment

with these providences consist. Take up the sense of your duty in these brief hints. 1. Ascribe to God the glory of all those providential works which yield you comfort. You see a wise directing governing providence which have disposed and ordered

all things beyond your own projections and designs. The way of man is not, in himself, nor is it in him that walk of to direct his own steps, Jeremiah 10.23. Not what you objected, but what a higher counsel than yours determined is come to pass. Good Jacob, when God had made him the father of a family, admired God in the mercy. With my staff, said he, I passed over this Jordan, and now I am become two bands. And how'd off this mercy, humble and melt him? I am not worthy of the least of all the mercies,

and of all the truth which thou hast showed unto thy servant. 2. Be exact in discharging the duties of those relations which so gracious the providence have led you into. Abuse not the effects of so much mercy and love to you. The Lord expects praise wherever you have comfort. This aggravated David's sin that he should dare to abuse such great love and mercy as God had shown him in his family relations. 2 Samuel 12, 7 to 9.

3. Improved relations to the end providence designed them. Walk together as co-heirs of the grace of life. Study to be mutual blessings to each other. So walk in your relations that a parting day may be sweet. Death will shortly break up the family, and then nothing but the sense of duty discharged. or the neglects pardoned will give comfort seven you have heard how well providence have performed its part for you in planting you into families who once were solitary now let us in the next place view another gracious performance of providence for us in making provision from time to time for us and our families either rather put these providences together in this place because i find the scripture doff so

He set of the poor and high from affliction and make of him families like a flock. Psalm 107.41. You know the promises God have made to his people. The young lions shall lack and suffer hunger. But they that seek the Lord shall not want any good thing. Psalm 34. 10. And have you not also seen the constant performance of it? Cannot you give the same answer?

if the same question would propound it to you, the disciples did. Since I sent you forth, lacked ye anything, and they said nothing. Luke 22.35. Can you not with Jacob call him the God that fed you all your lifelong? Genesis 48, 15. Surely he have given bread to them that fear him, and be never mindful of his covenant. Psalm 111. 5.

To display this providence, we will consider it in the following particulars. 1. The aciduity and constancy of the care of providence for the saints. His mercies are new every morning. Lamentations 3. 23. It is not the supply of one or two pressing needs, but all your wants, as they grow from day to day through all your days. the God that thread me all my life long Genesis 4815

The care of providence runs parallel with the line of life Harken unto me at a house of Jacob And all the remnants of the house of Israel Which are born by me From the belly which are carried from the womb And even to your old age I am he And even to hoary hairs will I carry you I have made an hour bear

even I will carry and will deliver you Isaiah 46 3 and 4 So that as God bid Israel to remember from Shittam unto Gilgal Do they might know the faithfulness of the Lord Micah 6 5 So would I persuade thee reader To record the ways of providence

And first to last Throughout thy whole course to this day Thou mayst see what a guardian have been to thee 2. The seasonableness and opportunities of its provisions for them, as so runs to promise. When the poor and needy seek water, and there is none, and their tongue faileth for thirst, aye the Lord will hear them, I the God of Israel will not forsake them. Isaiah 41.17

As so have the performance of it been. And this have been made good to distress saints, sometimes in a more ordinary way, God secretly blessing a little, and making it sufficient for us and ours. Job tells us of the secret of God upon his tabernacle. Job 294. That is, his secret blessing is in their tabernacles, by reason whereof it is that they subsist, but it is, in an unaccountable way, did they do so. Sometimes in an extraordinary way it breaks forth for their supply, so you find in One Kings 17, 9 to 14, to Cruz and Barrel fail not. Mr. Samuel Clark, in the life of that painful and humble servant of Christ, Mr. John Fox, records a memorable

instance of Providence, and it is this, that towards the end of the reign of Henry VIII, he went to London, where he quickly spent that little his friends had given him, or he had acquired by his own diligence, and began to be in great want. As one day he sat in St. Paul's church, spent with long fasting, his countenance thin, and his eyes hollow, after the ghastly manner of dying men, everyone shunning a spectacle of so much horror. There came one to him whom he had never seen before, and thrust an untold sum of money into his hand, bidding him be of good cheer, and accept that small gift in good

apart from his countrymen, and that he should make much of himself, for that within a few days new hopes were at hand, and a more certain condition of livelihood. Three days after, the Duchess of Richmond sent for him to live in her house, and to be tutored to the Earl of Surrey's children, then under her care. Mr. Isaac Ambrose, a worthy divine, whose labours have made him acceptable to his generation in his epistle to the Earl of Bedford, prefix to his last things, gives a pregnant instance in his own case. His words are these,

for my known part, saith he, however, the Lord has seen cause to give me but a poor pittance of outward things, for which I bless his name. Yet in the income thereof, I have many times observed so much of his peculiar providence, that thereby they have been, very much sweetened, and my heart had been raised to admire his grace, when of late unto a hard

dispensation, which I judge not meet to mention, wherein I suffered conscientiously, all streams of wanted supplies being stopped, the waters of relief of myself and family did run low. I went to bed with some stragglings and doubtings of the fountains, letting out itself for our refreshing. But here I awoke in the morning. A letter was brought to my bedside, which was signed by a choice friend, Mr. Anthony Ash,

which reported some unexpected breakings out of God's goodness of my comfort. These are some of his lines. Your God who have given you a heart, thankfully, to record your experiences of his goodness, to offer new experiences for your encouragement. Now I shall report, which will raise your spirit toward the God of your mercies.

Whereupon he sweetly concludes, one morsel of God's provision, especially when it comes in unexpectedly and upon prayer, when once or most, will be more sweet to spiritual relish than all formal enjoyments were. Three, the wisdom of providence in our provision, and this is discovered in two things.

One, in proportioning the quantity, not satisfying extravagant wishes, but answering our real needs, consulting our wants, not our wantonness. My God shall supply all our wants. Philippians 4.19. This have exactly suited the wishes of the best and wisest men who desired no more at his hands.

Sir Jacob, Genesis 2820, and Agar, Proverbs 38, 9. wise providence considers our conditions as pilgrims and strangers and so lots of a provision that is needful for our passage home it knows the mischievers influence of fullness and redundancy upon most men though sanctified and how apt it is to make them remiss and forgetful of god deutronomy six twelve did their hearts like the moon suffer an eclipse when it is at the full and so suits and orders all to their best advantage two His wisdom is much discovered in the manner or dispensing our portion to us If many times suffers our wants to pinch hard And many fears to arise

Out of design To magnify the care and love of God In the supply Deuteronomy 8 3 Providence so orders the case But faith and prayer coming between our want and supplies The goodness of God may be the more magnified in our eyes thereby.

And now let me beg you to consider the good hand of Providence that I've provided for and suitably supplied you and yours all your days. And never failed you hither to and labour to walk suitably to your experiences

as such mercies. In order whereon to let me press a few suitable cautions upon you. One, beware that you forget not the care and kindness of providence which your eyes have seen in so many fruits and experiences there are of, it was God's charged against Israel, that they soon forgot his wondrous works.

Psalm 106. A bad heart and a slippery memory deprived men of the comfort of many mercies, and defraud God of the glory due for them. Two, do not distrust providence in future exigencies. Thus they did. Behold, he smote the rock that the waters gushed out, and the streams overflowed. Can he give bread also? Can he provide flesh for his people? Psalm 78. 20. How unreasonable and absurd are these queries of unbelief, especially after their eyes had seen the power of God in such extraordinary effects. 3. Do not murmur and regret under new straits.

This is a vile temper. Yet how incident to us when once press hard upon us. R did we but rightly understand what the demerite of sin is we should rather admire the bounty of God than complain of the straight-handedness of providence and if we did but consider that there lies upon God

no obligation of justice or gratitude to reward any of our duties it would cure our murmurs 4. Do not show the least discontent that the lot and portion providence carves out to you O, that you'll be well pleased and satisfied, with all its appointments, say, The lines have fallen onto me in pleasant places. Yea, I have a goodly heritage.

Psalm 166 Surely that is best for you, which providence have appointed, and one day you yourselves will judge it so to be. Five, do not neglect when straits before you. You see, it is providence dispenses all. You live upon it. Therefore apply yourselves to God in the times of need. This is evidently included in the promise.

Isaiah 41.17. As well as expressed in the command. Philippians 4. 6. Remember God and he will not forget you. 6. Do not distract your hearts as sinful cares. Matthew 6. 25. 26. Consider the thows of the airs of the air. say of Christ, not the thows at the door that are daily fed by hand, but those of the air that know

not where to have the next meal, and yet God provides for them. Remember your relation to Christ and his engagements by promises to you, and by these things work your hands to satisfaction, and content with all the allotments of Providence. End of Section 6. divine conduct or the mystery of providence. All Librevox recordings are in the public domain. For more information or to volunteer, please visit libidox.org. Divine conduct or the mystery of providence by John Flaville. Section 7.

8. The next great advantage and mercy the saints receive from the hand of providence is in their preservation from the snares and temptations of sin by its preventing care over them. The providence wards off many a deadly stroke of temptation and puts by many a mortal thrust which Satan makes it our souls is a truth as manifest as the light that shineth.

This is included in that promise. God will with the temptation make a way to escape but he may be able to bear it. 1 Corinthians 10, 13. Providence gives an outlet for the soul's escape when it is shut up into the dangerous straits of temptation. There are two eminent ways

whereby the force and efficacy of temptation is broken in believers. One is by the operation of internal grace, Spirit lustre against the flesh. Galatiansians. 517, so that you cannot do the things that you would. That is, sanctification destroys sin after it have been conceived in the soul. The other way is by the external working of providence, and of this I am here engaged to speak.

The providence of God is the great hindrance to a world of sin, which else would break forth like an overflowing flood and our corrupt natures it prevents abundance of sin which else wicked men would commit the men of Sodom were greedily pursuing their lusts God providentially hindered it

by smiting them blind Genesis 19 11 Jeroboim intended to smite the prophet Providence interposed and withered his arm 1 Kings 13 4

First you see, when wicked men have contrived and are ready to execute their wickedness, Providence claps on its mancles that their hands cannot perform their enterprises. Joe 5 12 On so much corruption there remains on good men that they would certainly plunge themselves under much more guilt than they do if Providence did not take greater care of them than they do of themselves. but though they make conscience of keeping themselves, and daily watch their hearts and ways, yet such is the deceitfulness of sin, that if providence did not lay blocks in their way,

it would, more frequently than it doff, entangle and defile them, and this it doff diverse ways. 1. Sometimes by stirring up others to interpose its seasonable councils, which effectually dissuade them from prosecuting an evil design. Thus Abigail meets David in the nick of time, and dissuades him from his evil purpose. 1 Samuel 25. 34. And I find it recorded, as on another account, was noted before, of that holy man, Mr. Dodd,

but being late at night in his study, he was strongly moved, though at an unseasonable hour, to visit a gentleman of his acquaintance. And not knowing what might be the design of providence therein, he obeyed and went. When he came to the house, after a few knocks at the door, the gentleman himself came to him

and asked him whether he had any business with him. Mr. Dodd answered no, but that he could not be quiet until he had seen him. O sir, replied the gentleman, you are sent of God at this hour, for just now, and with that takes the halter out of his pocket, I was going to destroy myself. Thus was the mischief prevented. 2. Sometimes by hindering the means and instruments, whereby the evil itself is prevented.

Thus, when good Jehochev had joined himself with that wicked king E. Hesiah, build ships at ease on Giba to go to Tarshish. God prevents the design, for breaking the... the ships with a storm, as you read in two chronicles 20, 35 to 37. We find also in the life of Mr. Bolton, written by Mr. Bagshaw, that while he was in Oxford, he had familiar acquaintance with Mr. Anderton, the good scholar, but a strong papist who knowing Mr. Bolton's good parts, and perceiving that he was in some outward wants, took this advantage and used many arguments to persuade him to be reconciled to the Church of Rome, and to go over with him to the English seminary, assuring him he should be furnished with all necessaries and have gold enough.

Mr. Bolton, being at that time poor in mind and purse, accepted the motion, and the day of place were appointed in Lancashire, where they should meet and take shipping and be gone. but Mr. Anterton came not as though he escaped the snare 3. Sometimes by laying some strong afflictions upon the body to prevent a worse evil and this is the meaning of I will hedge up her way with fauns

Hosea 2 6 1. Basil was a long time exercise for a violent headache which as he observed was used by providence to prevent lust Paul had a fall in his flesh a messenger of Satan sent to buffet him, and this affliction, whatever it was, was ordained to prevent pride in him.

2 Corinthians 12, 7. 4. Sometimes sin is prevented in the saints by the better information of their minds, by the sacred oracles of God. Thus, when sinful emotions began to rise in David's mind from the prosperity of the wicked, and his own afflicted sin, state, and grew to that height that he began to think all he had done in the way of religion

was little better than lost labour. He is set right again, and the temptation dissolved, but going into the sanctuary, where God showed him how to take new measures of persons and things, to judge of them by their ends and issues, not their present appearances. 5. And sometimes the providence of God prevents the sins of his people by removing them out of the way of temptation by death. In which sense we may understand this text, The righteous is taken away from the evil to come. Isaiah 57 1 The evil of sin as well as sufferings.

When the Lord sees his people low-spirited and not able to grapple with strong trials and temptations which are drawn. on. It is with respect to them a providence to be disbanded by death and set out of harm's way. Now consider and admire the providence of God, O ye saints, who have had more care of your souls than ever ye had of them. Had not the providence of God thus wrought for you in a way of prevention. It may be you had this day been so many Maygor Misybebs, Jeremiah 20, 3. How was the heart of David melted under that preventing providence before mentioned? In 1 Samuel 25, 34. He blessed the Lord, the instrument and that counsel by which his soul was preserved from sin.

Do but seriously bethink yourselves of a few particulars about. this case as one how your corrupt natures have often impetuously hurried you on towards sin so that all the grace you had could not withstand its force if providence had not prevented it in some such method as you have heard every man is tempted when he is drawn away of his own lusts and enticed james one fourteen you found yourselves but feathers in the wind of temptation 2. How near you have been brought to the brink of sin, and yet saved by a merciful hand of providence? May you not say, I was almost in the midst of all evils, Proverbs 5.14. All my feet were almost gone.

My steps had well nigh slipped. Psalm 73, 2. O merciful providence that stepped in so opportunely to your relief. 3. How many have been suffered to fall by the hand of temptations, to the reproach of religion, and wounding of their own conscience to that degree, did they have never recovered former peace again? They lived in the world devoid of comfort to their dying day. 4. How woeful your case had been, if the Lord had not mercifully saved you from many thousand temptations which have assaulted you. tell you, you cannot estimate the mercies you possess by means of such providences.

Are your names sweet, and your conscience is peaceful? Two mercies as dear to you as your two eyes. Why, surely you owe them, if not wholly, yet in a great measure to the aids and assistance's providence have given you all along the way you have passed. Through the dangerous, tempting world, to this day. walk therthor suitably to this obligation of providence also and see that you thankfully own it do not impute your escapes and sin to accidents or to your own watchfulness or wisdom yet see that you tempt not providence on the other hand by an irregular reliance upon its care over you without taking all due care of yourselves keep yourselves in the love of god jude twenty one Keep your hearts with all diligence. Proverbs 4. 23.

Though providence keep you, yet it is in the way of your duty. 9. Thus you see what care providence have had over your souls in preventing the spiritual dangers and miseries that else would have befallen you in the way of temptation. In the next place, I will show you that it have been no less careful for your bodies, and with how great tenderness it have carried them in its arms, through innumerable hazards and dangers also. Thou keep us meet as the apple of thine eye. Footnote, The eye have five tunics to guard it against danger. The first is like a spider's web,

the second is like a net, the third is like a berry, the fourth is like a horn, and the fifth is the cover or lid of the eye, hence is guard upon guard, resembling the various ways providence have to secure some viewing. End of footnote. Psalm 17, 8. He is called the keeper of Israel, that never slumbereth nor sleepeth. Psalm 121 Thor, the Reserver of Men, Job 7, 20. To display the glory of His providence before you, let us take to consideration the perils into which the best of men sometimes fall, and the ways and means by which providence preserves them in those dangers. There are many-fold hazards into which we are often cast in this world. The Apostle Paul gives us a general account of his dangers

in 2 Corinthians 11, 26, and how great a wonder is it that our lives have not been extinguished in some of these dangers we have been in. For one, have not some of us fallen, and that often into very dangerous sicknesses and diseases, of which we have approached to the very brink of the grave? And have, or might have said with Hezekiah, I said in the cutting off of my days, I shall go to the gates of the grave.

I am deprived of the residue of my years. Osir 38, 10 have we not often had the sentence of death in ourselves and our bodies at that time been like a leaky ship in a storm that have taken in water on every side till it was ready to sink? Yet have God preserved, careened and launched us out again as well as ever? Oh what a wonder is it that such a crazy body should be preserved for so many years and survive so many dangers.

surely it is not more admirable to see a Venice glass pass from hand to hand in continual use for 40 or 50 years, and still to remain whole, notwithstanding many knocks and falls it have had. If you enjoy health or recover out of sickness, it is because he puts none of these diseases upon thee, or because he is the Lord thy physician, Exodus 1526 2. And how many deadly dangers have his hand rescued some of you from? In those years of confusion and public calamity, when the sword is bathed in blood and made horrid slaughter. When it may be your lives are often given you for a prey. This David put a special remark upon, O God, the Lord, the strength of my salvation, that has covered my head in the day of battle. Psalm 1407

Beezer, being in France in the first civil war and there tossed up and down for 22 months recorded 600 deliverances and dangers in that space to which he solemnly gave God thanks in his last testament If the sword destroyed you not It was because God did not give it a commission so to do 3 Many of you have seen wonders of salvation

upon the deeps, where the hand of God have been signally stretched for for your rescue and deliverance. This is elegantly expressed in Psalm 107, 23 to 27, concerning which you may say in a proper sense, what the psalmist off metaphorically, if it had not been the Lord who was on our side, then the waters had overwhelmed us, the streams had gone over our soul. Psalm 124 1 and 4 To see men who have spent so many years upon the seas

Where your lives are continually hung in suspense before you Attained to your years When you could neither be reckoned among the living Nor the dead As seamen are not O what cause of you to adore your great preserver Many thousands of your companions are gone down And you yet hear to praise

the Lord among the living. You have bordered nearer to eternity all your days and others, and often been in imminent pales upon the seas, surely such, and so many salvation's call aloud upon you from most thankful acknowledgments. For, to conclude, how innumerable hazards and accidents, the least of which have cut off others, have God carried us all through. I think I may safely say, your primitive and positive mercies of this kind are more in number than the hairs of your heads many thousands of these dangers we never saw that were made particularly sensible of

but though we saw them not our God did and brought us out of danger before he brought us into fear some have been evident to us and those so remarkable that we cannot think or speak of them to this day that our souls are freshly affected with these mercies. It was recorded of our famous jewel

that about the beginning of Queen Mary's reign, the Inquisition taking hold of him in Oxford, he fled to London by night, but providentially losing the road in escaped the inquisitors who pursued him. However, he fell that night into another imminent hazard of life. A wandering up and down in the snow he fainted, and a starving in the way, panting and laboring for life,

at which time Mr. Latimer's servant found and saved him. It were easy to multiply examples of this kind, histories abounding with them, but I think there are few of us that are furnished out of our own experience abundantly, so that I shall rather choose to press home the sense of these providences upon you, in order to a suitable return to the God of your name, mercies for them. Then add more instances of this kind. To this purpose I desire you seriously

to weigh the following particulars. One, consider what you owe to providence for your protection, by which your life have been protected unto this day, with usefulness and comfort thereof. Look abroad in the world, and you may daily see some in every place, your objects of pity, bereaved by sad accidents of the comforts of life Whilst in the meantime Providence have tenderly preserved you Keeping all your bones so that none of them is broken Psalm 3420

Is the elegant and comely structure of thy body not swirled Thy members not distorted And made so many seats a torment The usefulness of any part not destroyed Why This is because providence never quitted his hold of thee since thou camest out of the womb, but with a watchful eye and tender hand have guarded thee in every place, and kept thee as its charge.

Two, consider how every member, which have been so tenderly kept, hath nevertheless been an instrument of sin against the Lord, but that not only in the days of your unregenerancy, when you yielded your members and instruments of unrighteousness unto sin, Romans 6.13. But ever since you gave them up in covenant unto the Lord as dedicated instruments to his service. Yet how tender have providence been over them. You have often provoked him to afflict you in every part, and lay penal evil upon every member that have been instrumental in moral evil. But oh, how great have his compassion been towards you, and his patience admirable. Three, consider what is what is.

the aim of providence in all the tender care to have manifested for you. Why do it protect you so assidiously, and suffer no evil before you? Is it not that you should apply your bodies for God and cheerfully apply yourselves to that service he have called you to? Doubtless this is the end and level of these mercies, for else to what purpose are they afforded you? Your bodies are a part of Christ's purchase as well as your souls. 1 Corinthians 619. They are committed to the charge and tutelage of angels. Hebrews 1.14. You have performed many services for them. They are dedicated by yourselves to the Lord and that upon the highest account. Romans 12 1. They have already been the subjects of manifold

mercies in this world. Psalm 35 10. You shall partake a singular glory. and happiness in the world to come, Philippians 321. And shall they not be employed, yea cheerfully worn out in his service, how reason it is that they should be so? Why are they so tenderly preserved by God, that they must not be used for God? End of Section 7. Section 8 of divine conduct are the mystery of providence.

All Librethox recordings are in the public. domain. For more information or to volunteer, please visit libidox.org. Divine conduct or the mystery of providence by John Flavill. Section 8. 10. You have heard of many great things performed for you by divine providence in the form of particulars, but there is an eminent favour it bestows on the saints, which have not yet been considered, and indeed is so little minded by us, and that is, the aid and assistance it gives the people of God in the great work of mortification. Mortification of our sinful affections and passions is the one-half of our sanctification, dead indeed unto sin, but alive unto God. Romans 6.11. It is the great evidence of our interest in Christ.

See Galatians 5. 24. Romans 6 5 to 9 It is our safety in the hour of temptation The corruptions in the world are through lust 2 Peter 1 Thor Our instrumental fitness for service depends much upon it 2 Timothy 221 John 15 2 How great a service to our souls therefore

Must that be by which this blessed work is carried on upon them Now there are two means or instruments employed in this work, the Spirit who affects it internally, Romans 813, and Providence which assists it externally. The Spirit indeed is the principal agent upon whose operation the success of this work depends, and all the providences in the world can never effect it without him. But these are secondary and subordinate means, which by the blessing, of the spirit upon them have a great efficacy in the work. How they are so serviceable to this end and purpose, I shall open in the following account. One, more generally, the most wise God orders the dispensations of providence in a blessed subordination to the work of his spirit, there is a sweet harmony between them in their

distinct workings. They all meet in that one blessed issue, which God has, by the counsel of his will directed them to, Ephesians 1 11 and Romans 8.28. Hence it is that the Spirit is said to be in, and to order the motions of the wills of providence. Ezekiel 1.20, and so they move together by consent. Now one great part of the Spirit's internal work been to destroy sin in the people of God. see how conformable to his design external providences are steered and ordered

in the following particulars there is in all the regenerate a strong propensity and inclination to sin and in that lies a principal part of the power of sin of this Paul sadly complains but I see another law in my members warring against the law of my mind and bringing me into captivity to the law of sin

which is in my members Romans 7 23 And every believer daily finds it to his grief O it is hard to forbear these things that grieve God God have made a hedge about us And fenced us against sin by his laws But there is a proneness in nature

To break over the hedge And that against the very resistance Of the spirit of God in us Now see in this case the concurrence and assistance of Providence for the prevention of sin. Look as the spirit internally resists those sinful inclinations. So Providence externally lays bars and blocks in our way to hinder and prevent sin. And this is the meaning of those places lately cited. Hosea 2, 6 and 2 Corinthians 12 7. Sir Job 33 17 to 19.

there is many a bodily distemper inflicted on this very score to be a clog to prevent sin o bear them patiently upon this consideration Fazzle was sorely greed with an inveterate headache. He earnestly prayed that it might be removed. But no sooner was he freed of this clog, but he felt the inordinate motions of lust, which made him pray for his headache again. So it might be with many of us if our clogs were cut off. A question may be moved here,

whether it be the genius and poverty of a gracious spirit for bare sin because of the rod of affliction. they have surely higher motives and nobler principles than these this is the temper of a carnal and slavish spirit indeed it is so when this is the sole or principal restraint from sin when a man abhors not sin because of the intrinsic filth but only because of the troublesome consequences and effects but this is vastly different from the case of the saints and the sanctified afflictions for as they have high and motives and nobler principles, so they have lower and more sensible ones too, and these are, in their kind and place, very useful to them. Besides, you must know that afflictions work in another way upon gracious hearts, to restrain them from sin, or warn them against sin, than they do upon others. It is not so much the smart of the rod which they feel, as the tokens of

God's displeasure which are frightened scare them. Thou anewest thy witnesses against me, etc. Job 10, 17. And this is that which principally affects them. O Lord, rebuk me not in thine anger. Leave a chaser me in thy hot displeasure. Psalm 6 1. And O Lord correct me, but with judgment, not in thine anger lest thou bring me to nothing. Jeremiah 10. 24. This is no low and common argument. 2. Outwithstanding this double sense of God's command and preventative afflictions, yet sin is too hard for the best of men. Their corruptions carry them through all to sin,

and when it is so, not only does the spirit work internally, the Providence also works externally, in order to their reduction. The ways of sin are not only made bitter onto them by the remorse of conscience, but by those afflictive rods upon the outward man, with which God also follows it. In both these respects, I find that place expounded. Whoso break of a hedge a serpent shall bite him? Ecclesiastes 10, 8. If, as some expounded, the hedge be the law

of God, then the serpent is the remorse of conscience, and the sharp teeth of afflict him. which he shall quickly feel if he be one that belongs to God. The design and aim of these afflictive providences is to purge and cleanse them from that pollution into which temptations have plunged them. By this shall the iniquity of Jacob be purged, and this is all the fruit to take away his sin. Isaiah 27, 9 To the same purpose as this passage, before I was afflicted, I went astray, but now hath I kept thy word.

Psalm 119.67. These afflictions have the same use and end to our souls that frosty weather have upon those clothes that are laid a bleaching. They alter the hue and make them whiter. And some of them of understanding shall fail to try them and to purge and to make them white. Daniel 11. 35. And here it may be.

be queried, upon what account afflictions are said to purge away the iniquities of the saints. Is it not unwarrantable and very dishonourable to Christ, to attribute that to affliction, which is the peculiar honour of his blood? It is confessed that the blood of Christ is the only lavatory or fountain opened for sin, and that no afflictions, however many or strong or continue they be, can in themselves purge away the pollution of sin, as we see in wicked men who are afflicted, and afflicted and again afflicted, yet nevertheless sinful, and the torments of hell, how extreme, universal, and continue, soever they are, yet shall never fetch out the stain of one sin. But yet this hinders not, but that a sanctified affliction may in the efficacy and virtue of Christ,

blood, produce such blessed effects upon the soul. Though a cross, without a Christ, never did any man good, yet thousands have been beholden to the cross as it have wrought in the virtue of his death for their good. This is the case of those souls that this discourse is concerned about. 3. We find the best hearts, if God bestow any comfortable enjoyment upon them, too apt to be overheated and their affections toward it, and be too much taken up with these outward comforts. This also shows the great power and strength of corruption in the people of God, and must, by

some means or other, be mortified in them. This was the case of Hezekiah. His heart was too much affected of his treasures, so that he could not hide a vain, glorious temper. As you find in Isaiah 39, too. David fought his mountain, that is his kingdom, and the splendour and glory of his present state, has stood so fast that it should never be moved. Psalm 30, 7. How did the same good man let out his heart and affections upon his beautiful son Absalom, as appears by the doleful lamentation he made at his death, prising him above his own life, which was a thousand times more worth than he,

so Jonah when God raised up a gold for him to shout to him from the sun how excessively was he taken with it I was exceedingly glad of it but will God suffer things to lie thus shall the creature purloin and draw away our affections from him no this is our corruption and God will purge it and to this end he sends forth providence to smite those creatures on which our affections are either in

ordinately or excessively let out, or else to turn them into rods and smite us by them. Is Hezekiah too much puffed up with his full exchequer? Why, those very Babylonians to whom he boasted of it, shall enter it, and make a prey of it? Isaiah 39, 6. Is David hugging himself in a fond conceit of the stability of his earthly splendour? lo how soon God be clouds all Psalm 30 7 Is Absalom doted on

And has he crept too far into his good father's heart This shall be the son of his sorrow We shall seek after his father's life Is Jonah so transported of his gourd God of a pair worm to smite it Jonah 4 6 7 How many husbands, wives and children have providence smitten upon this very account.

God might have spared them longer, if they had been loved more regularly and moderately. This have blasted many an estate in hopeful project, and it is a merciful dispensation for our good. Four, the strength of our unfortified corruption shows itself in our pride, and the swelling vanity of our hearts, when we have a name and esteem among men.

when we are applauded and honoured, and we are admired for any gift or excellency that is in us. This draws forth the pride of the heart and shows the vanity that is in it. So you read, as the finding pot for silver and a furnace for gold, so is a man to his praise, rather as 27, 21. That is, as the furnace will discover what dross is in the metal when it is melted, so will praise and commendations discover what pride is in the heart of him that receives them. This made a good man say, He that praises me, wounds me, and which is more strange,

this corruption may be felt in the heart, even when the last breath is ready to expire. It was a saying of one of the German divines, when those about him recounted for his encouragement the many services he had done for God, take away the fire for there is still the chaff of pride in me to crucify this corruption providence takes off the bridle of his strength among godly men and sometimes permits them to introduce the names of god's servants as shimmyi did davids yea they shall fall into disesteem among their friends as paul did among the corinians and all this to keep down the swelling of their spirits at the sense of these excellencies that are in them the design of these providences being nothing else than to hide pride from man yea it deserves a special remark that when some good men have been engaged in a public and eminent work

and have therein it may be too much sought their own applause god have withheld such usual assistance at such time from them and cause them to falter so in their work that they have come off with shame and pity at such times how ready and self-possessed so ever they have been at other times it were easy to give diverse remarkable examples to confirm this observation but i pass on five the corruption of the heart shows itself in raising up great expectations to ourselves from the creature and projecting abundance of felicity and contentment and some promising and hopeful enjoyments we have in the world this we find to have been the case of holy job in the days of his prosperity then i said i shall die in my nest i shall multiply my days as the sand job twenty nine eighteen but how soon were all these expectations dashed by gloomy providence that benighted him in the noontide of his prosperity and all this for his good that take off his heart more fully from creature expectations we often find the best men to over-recogn themselves in worldly things and overact their confidences about them. They that have great and well-grounded expectations from heaven

may have too great and ungrounded expectations from the earth, but when it is so, it is very usual for providence to undermine their earthly hopes and convince them, by experience, how vain they are. Thus the people's hearts were intently set upon possible providence, full harvests and great increase whilst in the meantime no regard was had to the worship of god and the things of his house therefore providence blasts their hopes and brings them to little hagi two nineteen corruption discovers itself in dependence upon creature comforts and sensible props oh how apt are the best of men to lean upon those things and stay themselves upon them Thus did our Israel stay themselves upon Egypt, as a feeble man would lean upon his staff. The God suffered it both to fail them and wound them.

Ezekiel 29, 6, 7 So how apt are individuals to depend upon their sensible supports? Thus we lean on our relations, and the inward thoughts of our hearts are that they shall be to us so many springs of comfort to refresh us throughout our lives. but god will show us by his providence our mistake and error in these things thus a husband is smitten to draw the soul of a wife nearer to god in dependence upon him one timothy five five so for children we are apt to say of this or that child as laymock did of noah this same shall comfort us genesis five twenty nine but the wind passes over these flowers and they are withered to teach us that our happiness is not bound up in these enjoyments so for our estates when the world smiles upon us and we have got a warm nest how do we prophesy of rest and peace in those acquisitions minding with good barrack great things for ourselves The providence, by a particular or general calamity, overturns our projects as Jeremiah 45, 4, 5.

And all this to reduce our hearts from the creature to God, our only rest. Corruption discovers its strength in good men, by their adherences to things below, and unwillingness to go hence. This often proceeds from the engaging enjoyments and pleasant fruitiones we have here below. Providence mortifies this inclination in the saints by killing those ensnaring comforts beforehand, making all or most of our pleasant things to die before us, by invitering this world to us by the troubles of it, and by making life undesirable through the pains and infirmities we feel in the body, and so loosing our root in order to our more easy fall by the fatal stroke.

and thus I have furnished the second general head. But before I pass with this, I cannot but make a pause, and as I, you with me, stand in a holy amazement, and wonder at the dealings of God as such poor worms as we are. Surely God deals familiarly with men, his condescensions to his own clay are astonishing. All that I shall note at present about it shall be under these free hands, heads, wherein I find the matter of my present meditation summed up by the psalmist.

Lord, what is man that thou takeest knowledge of him, or the son of man, that thou makest account of him, Psalm 144, 3. In this scripture, you have represented the immense and transcendent greatness of God, who is infinitely above us and all our thoughts. Canst thou by searching, find out God? Canst thou find out the Almighty to perfection? It is as high as heaven. What canst thou do? Deeper than hell? What canst thou know? The measure thereof is longer than the earth and broader than the sea. Job 11, 7 to 9. The heaven and heaven of heavens cannot contain him. 2 Chronicles 2. 6. He is glorious in holiness. fearful in praises, doing wonders.

Exodus 15. 11. When the scriptures speak of him comparatively, see how it expresses his greatness. Behold the nations are as the drop of a bucket, and are counted as the small dust of the balance. Behold he take of up the aisles as a very little thing. And Lebanon is not sufficient to burn, or the beasts there are sufficient for a burnt offering. all nations before him are as nothing and they are accounted to him less than nothing and vanity

Isaiah 40 15 to 17 When the holiest men have addressed themselves to him See what humility and deep adoration They have spoken of him and to him Worry is me for I am undone Because I am a man of unclean lips And I dwell in the midst of a people of unclean lips from when eyes has seen the king, the Lord of hosts.

Isaiah 6. 5. Nay, what respects the very angels of heaven have of that glorious majesty, you may see. Verse is 2. 3. Each one had six wings. With twain he covered his face, and with twain he covered his feet, and with twain he did fly. And one cried to another and said, holy, holy, holy, is the Lord of hosts. The whole earth is full of His glory. Also here is shown the baseness, foulness and utter unworthiness of man, yea the holiest and best of men before God. Verily every man at

his best estate is altogether vanity. Psalm 39, fine. Every man take where you will, and every man in his best estate, or standing in his freshestead, or standing in his freshness, glory is not only vanity, but altogether vanity, for every man is very vanity, for do but consider the best of men in their extraction, in their constitution and in their outward condition, in their extraction, by nature children of wrath, even as others, Ephesians free, free. The blood that runs in our veins is as much tainted as theirs in hell. Consider them. in their constitution and natural temper, and it is no better, yea, in many a worse temper than in reprobates, and though grace depose sin in them from the throne, ye are what offensive

and God-provoking corruptions daily break out in the best hearts, consider them in their outward condition, and they are inferior, for the most part to others. 1 Corinthians 1 26 to 28 I thank thee O Father say of Christ That thou has hid these things And the wise and prudent

And shall fill them unto babes Matthew 11, 25 And now let us consider and admire That ever this great and blessed God Should be so much concerned As you have heard he is In all his providences About such vile, despicable worms

as we are. He needs us not, but he is perfectly blessed and happy in himself without us. We can add nothing to him. Can a man be profitable to God? Job 22. No, the holiest of men add nothing to him, yet see how great account he makes of us. For, one, do not his eternal electing love to speak the dear account he made of us? 1. 4. 5. How ancient, how free and how astonishing is this act of grace. This is that design, which all providences are in pursuit of, will not rest until they have executed. 2. Doff not the gift of his only son, out of his bosom, bespeak this truth, for God makes great account of this vile thing, man? Neither was man so magnified before.

If David could say, When I consider thy heavens the work of thy hands, The moon and the stars which thou hast ordained. Lord, what is man? Psalm 8 3. How much more may we say When we consider thy son that lay in thy bosom His infinite excellency and unspeakable dearness to thee?

Lord, what is man That such a Christ should be delivered to death for him? for him and not for fallen angels Hebrews 2 16 for him when in a state of enmity with God Romans 5 8 doth not the assiduity of his providential care for us speak his esteem of us lest any hurted I'll keep it night and day Isaiah 27 3 He withdraweth not his eyes from the righteous. Job 36, 7. No, not for a moment all their days. For did he so, a thousand mischiefs in that moment would rush in upon them and ruin them.

Four, doeth not the tenderness of his providence speak his esteem for us? As one whom his mother comforteth, so will I comfort you. Isaiah 66, 13. comforts his by refreshing providences as an indulgent mother her tender child. So Isaiah 31, 5. As birds fly to their nests when their young are in danger, so he defends his. No tenderness in the creature can shadow forth the tender boughs of the Creator. 5.

Doth not the variety of the fruits of his providence speak it. Our verses are new every morning. Lamentations 3. 23. See Psalm 40. 5. It is a fountain for which to stream forth spiritual and temporal. Ordinary and extraordinary.

Public and personal mercies. Mercies without number. 6. Doth not the ministration of angels in the providential kingdom speak it? Are they not all ministering spirits sent forth to minister? Hebrews 1 14 Doff not the providence which this day calls us to celebrate the memory of to speak the great account God have for his people?

Oh if not so, why had we not been given up as a prey to their teeth? See Psalm 124. If the Lord had not been on our side, then wicked men there compared to fire, water and wild beasts had devoured us. O blessed be God for that teeming providence, which have already brought forth more than 70 years liberty and peace to the Church of God. I shall move in behalf of this providence, that you will do by it as the Jews by their Poon, Esther 9, 27, 28.

And the Rava, because we seem now to be as a service, near danger by the same enemy as ever since that time. In such a mercy as this be forgotten, God may say, I'll deliver you no more. Judges 10, 13. End of Section 8. Section 9 of Divine Conduct are the Mystery of Providence. All Librethoc's recordings are in the public domain.

For more information, or to volunteer, please visit libidox.org. Divine conduct or the mystery of providence by John Flavill, Section 9. Having proved the concerns of the people of God, to be conducted by the care of special providence, and given various instances to show what influence of providence have upon these interests and concerns of theirs among the rest. We come in the next place to prove it to be the duty of the people of God, to reflect upon these performances of providence for them at all times,

but especially in times of straight and troubles. This are our evidence to be your unquestionable duty by the following particulars. 1. This is our duty because God have expressly commanded it, and called his people to make the most serious reflections upon his work, whether of mercy or judgments. So when that most dreadful of all judgments was executed upon his professing people for their apostasy from God,

and God had removed the symbols of his presence from among them, the rest are bid to go, that is, by their meditations, to send at least their thoughts, to Shiloh, and see what God did to it. Jeremiah 7, 12. So for mercies, God calls us to consider and review them. Remember, O my people, from Chitem unto Gilgau,

that ye may know the faithfulness of the Lord. Micah 6. 5. As if he had said, If you reflect not upon that signal providence, my faithfulness will be covered, and your unfaithfulness discovered. So for God's works of providence about the creatures, we are called to consider them, that we may prop up our faith by those considerations for our own supplies.

Consider the fowls and the lilies. Matthew 6, 26, 28. 2. It is plain that this is our duty, because the neglect of it is everywhere in Scripture condemned as a sin. To be of a heedless, unobservant temper is very displeasing to God. And so much appears from this scripture. Lord, when thy hand is lifted up, they will not see. Isaiah 26, 11.

Nay, it is a sin which God threatens and denounces woe against in his word. Psalm 28, 4, 5. And Isaiah 5, 12, 13. Yea, God not only threatens, but smites men with visible judgments for this sin. Job 34, 26, 27. 3. For this end and purpose, it is that the Holy Ghost have affixed these notes of attention to the narrative of the works of Providence in Scripture,

all which invite and call men to a due and clear observation of them. So in that great and celebrated work of Providence, in delivering Israel out of Egyptian bondage, you find a note of attention twice affixed to it. Exodus 3 2.9 So when that daring enemy, Rabshika,

who put Hezekiah and all the people into such a consternation, was defeated by providence, there is a note of attention pretext to that providence. Behold, I'll send a blast upon him, etc. 2 Kings

19.7. So when God glorifies His wisdom and power in delivering his people from their enemies, and ensnaring them in the works of their own hands, a double note of attention is affixed to that double work of Providence. Hegeon, Sela, Psalm 9, 16. So at the opening of every seal which contains a remarkable series or branch of providence, how particularly is attention commanded to every one of them?

come and see Come and see Revelation 6 1 to 7 etc all these are very useless and superfluous additions in scripture if no such duty

lies upon us See Psalm 66 5 4 Without due observation of the work of providence No praise can be rendered a guard for any of them praise and thanksgiving for mercies depend upon his act of observation of them

and cannot be performed without it. Psalm 107 is spent in narratives of God's providential care of men to his people in straits, verses 4 to 6, to prisoners in their bonds, verses 10 to 12, to men that lie languishing in beds of sickness, verses 17 to 19. to see men upon the stormy ocean,

323, etc. To men in times of famine, verse 33 to 38. Yea, his providence is displayed in all these changes that fall out in the world, debasing the high and exulting the low, verses 40, 41. And at every paragraph,

men are still called upon to praise God for each of these providences. The verse 43 shows, you what a necessary ingredient to that duty observation is, who so is wise and will observe these things. Even they shall understand the loving kindness of the Lord. So that of necessity, God must be defrauded of his praise if this duty be neglected. 5. Without this, we lose the usefulness and benefit of all the works of God for us or others, which would be an unspeakable loss indeed to us. This is the first.

food our faith lives upon in days of distress. Thou break us the heads of Leviathan in pieces, and gave us him to be meat to the people inhabiting the wilderness. Psalm 74, 14, that is, food to their faith. From providence is past, saints used to argue for fresh and new ones to come. So David expresses himself, the Lord that delivered me out of the poor of the lion, now to the poor of the bear he will deliver me out of the hand of this philistine one samuel seventeen thirty seven so paul who have delivered in whom also we trust that he will yet deliver two corinthians one ten if these be forgotten or not considered the hands of faith hang down how is it that you do not remember neither consider Matthew 16, 9. This is a topic from which the saints had used to draw their arguments in prayer for new mercies.

As Moses, when he prays for continued or new pardons for the people, argues from what was past, as thou hast forgiven them from Egypt until now. Numbers 14.19. So the church argues for new providences upon the same ground as Moses pleaded for new providences upon the same ground as Moses pleaded for new pardons. 6. 9. 10. 6. It is a vile slighting of God

not to observe what of himself he manifests in his providences. For in all providences, especially in some, he comes nigh to us. He does so in his judgments. I will come nigh to you in judgment. Malachi three. He comes nigh in mercies also. The Lord is nigh unto all them that call upon him, etc.

Psalm 145. 18. Yea, he is said to visit us by his providence when he corrects. Hosea 9.7. When he saves and delivers. Psalm 106. 4. These visitations of God preserve our spirits. Job 10. 12. And it is a wonderful condescension in the great God to visit us so often.

Every morning and every moment. Job 7. 18. But not to take notice of it is a vile and brutish contempt of God. Isaiah 1. 3. Zephaniah 3. 2. You would not do so by a man for whom you have any respect. It is the character of the wicked not to regard God's favours. Messiah 26, 10, or frowns, Jeremiah 5, 3.

7. In a word, men can neither order their addresses to God in prayer, suitably to their conditions, without due observation of his providences. Your prayers are to be suitable to your conditions. Sometimes we are called to praise, sometimes to humiliation. In the way of his judgments, you are to wait for him. Isaiah 26, 8. To prepare to meet him.

Sophaniah 2. 1.2. Amos 4.12. Now your business is to turn away his anger, which you see approaching, and sometimes you are called to praise him for mercies received. Isaiah 12. 1.2. But then you must observe them. Thus you find the matter of David's Psalms, still varied according to the providences that befell him but an inobservant heedless spirit can never do it and thus you have the grounds of the duty briefly represented

end of section nine section ten of divine conduct or the mystery of providence all librenoc's recordings are in the public domain for more than the For more information or to volunteer, please visit lib withox.org. Divine conduct or the mystery of providence by John Flabel. Section 10 Let us next, according to our method proposed, proceed to show in what manner we are to reflect upon the performances of Providence for us. And certainly, it is not every slight and translate transient glance, not every cold, historical, unaffecting rehearsal, or recognition of his providences towards you that will pass with God for a discharge of this great duty.

No, it is another manner of business than the most of men understand it to be. O that we were but acquainted with this heavenly spiritual exercise, how sweet would it make our lives. How light would it make our burdens? Ah, sirs, you live estranged from the pleasures of the Christian life, while you live in the ignorance or neglect of this duty. Now to lead you up to this heavenly, sweet and profitable exercise, I will beg your attention to the following directions. Thirst direction. Labour to get as full and thorough recognitions of the providences of God about you, from first to last, as you are able. O, fill your hearts with the fault of Him and His ways,

if a single act of Providence be so ravishing and transporting, what would many such be, if they were presented together to the view of the soul? If one star be so beautiful to behold, what is a constellation? Let your reflections, therthor, upon the acts and workings of Providence for you, be full extensively and intensively. 1. Let them be as extensively full as may be. Search backward into all the performances of Providence throughout your lives. But so did Asaph.

I will remember the works of the Lord. Surely I'll remember thy wonders of old. I'll meditate of all thy work and talk of thy doings. Psalm 77. 11. and twelve. He laboured to recover and revive the ancient providences of God's mercies many years passed, and sucked a fresh sweetness out of them by new reviews of them. Our sirs, let me tell you, there is not such a pleasant history for you to read in all the world as the history of your own lives, if you would but sit down and record to yourselves from the beginning hitherto,

what God have been to you, and done to you. And done, for you. What signal manifestations and outbreakings of his mercy, faithfulness and love? There have been in all the conditions you have passed through. If your hearts do not melt before you have gone half through that history, they are hard hearts indeed. My father, the guide of my youth. Two, let them be as intensely full as may be. Let not your forts swim like feathers upon the surface of the waters, but sink like lead to the bottom. The works of the Lord are great, sought out of them that have pleasure therein.

Psalm 111 2. Not that I think it feasible to sound a depth of providence by our short line, for thy way is in the sea, and thy path in the great waters, and thy footsteps are not known. Psalm 77.19. But it is our duty to dive as far as we can, and to admire the depth when we cannot touch the bottom. It is in viewing providences as it was with Elijah's servant

when he looked out for rain. 1 Kings 18 44 He went out once and viewed the heavens and saw nothing. But the prophet bids him go again and again and look upon the face of heaven seven times and when he had done so, what now, saith the prophet? O now saith he, I see a cloud rising like a man's hand, and then keeping his eye upon it intent,

he sees the whole face of heaven covered with clouds. So you may look upon some providences once and again, and see little or nothing in them, but look seven times, that is, meditate often upon them, and you shall see their increasing glory like that increasing cloud. There are diverse things to be distinctly pondered and valued in one single providence, before you can judge the amount and worth of it. The seasonableness of mercy may give it a very great value, when it shall be timed so opportunely, and fall out so seasonably, as may make it a thousandfold more considerable to you, than the

same mercy would have been at another time. when our wants have suffered to grow to an extremity, and all visible hopes fail, then to have relief given in wonderfully enhances the price of such a mercy. Isaiah 41, 1718. The peculiar care and kindness of providence to us is a consideration which exceedingly heightens the mercy in itself and endears it to us. So when, in general calamities upon the world, we are exempted by the favour of Providence, covered under its wings, and God shall call to us in evil days.

Come, my people, enter thou into thy chamber. Isaiah 26, 19, 20. When such promises shall be fulfilled to us in times of want and famine, as in Psalm 33, 18, 19. When others are abandoned and exposed to misery, who have every way as much, it may be much more visible security against it, yet they delivered up and we saved.

Oh, how endearing are such providences. Psalm 91, 7, 8. The introductory of a providence is a special, regard and consideration, and by no means to be neglected by us. There are leading providences which how slight and trivial they may seem in themselves, yet in this respect justly challenged the first rank among providential favours to us, because they usher in a multitude of other mercies, and draw a blessed train of happy consequences after them. Such a providence was that of Jess's sending David with provisions to his brethren that lay encamped in the army, 1 Samuel 17,

17, and thus every Christian may furnish himself out of his own stock of experience, if he will but reflect and consider the place where he is, the relations that he have, and the way by which he was led unto them. The instruments employed by providence for you are of a special consideration, finger of God is clearly seen by us, but we pursue that meditation. But sometimes great mercy shall be conveyed to us by very improbable means, and more probable ones laid aside. A stranger shall be stirred up to do that for you, which your near relations in nature had no power or will to do for you.

Jonathan, a mere stranger to David, cleaved closer to him, and was more friendly and useful to him than his own brethren, who despised and slighted him. Ministers have found more kindness and respect from strangers than their own people who are more obliged to them. A prophet, say of Christ, is not without honour, save in his own country, among his own kin, and in his own house. Mark 6. 4. Sometimes, by the hands of enemies, as well as strong, strangers. The earth helped the woman. Revelation 12. 16. God have bowed the hearts of many wicked men to show great kindness to his people. Acts 28 2. Sometimes God makes use of instruments for good to his

people. We desire nothing but evil and mischief to them. First Joseph's brethren were instrumental to his advancement in that very thing wherein they designed his ruin. Genesis 50, 20. The design and scope the aim and level of providences must not escape our thorough consideration. Truly this of all of us is the most warming and melting consideration. You have the general account of the aim of all providences in this scripture, and we know that all things work together for good to then that love God. Romans 8. 28. A thousand friendly hands are at work for them to promote and bring about their happiness. Oh, this is enough to sweeten the bitterness of providence to us, that we know it shall turn to our salvation. Philippians 1.19.

The respect and relation providence bears to our prayers is a singular consideration and a most taking and sweet meditation. Prayer honors providence and providence honors prayer. Great notice is taken of this in Scripture. Genesis 2445 Daniel 9.20. Acts 12.12. You have had the very very very. petitions you ask of him. Providences have borne the very signatures of your prayers upon them.

Oh, how effectively sweet are such mercies. Second direction. In all your observation of providence, have special respect to that word of God, which is fulfilled and made good to you thereby. This is a clear truth, that all providences have relation to the written word. verse Solomon in his prayer, acknowledges that the promises and providences of God went along, step by step with his father David all his days, and that his hand put there for his providence had fulfilled whatever his mouth had spoken.

1 Kings 8, 24. Sir Joshua in like manner acknowledges that not one thing had failed of all the good things, which the Lord had spoken, Joshua 23, 14. He had carefully observed what relation the works of God had to His word. He compared them together, and found an exact harmony, as so may you two if you will compare them as he did. This I shall the more insist upon,

because it is by some interpreter supposed to be the very scope of the text. for as was noted in the explication, they supply and fill the sense with the things which he have promised, and so read the text thus, I will cry unto God most high, to God who perform us the things that he have promised for me. Now though I see no reason to limit the sense so narrowly, yet it cannot be denied that this is a special part of its meaning.

Let us, therefore, in all our reviews of providence, consider what word of God, whether it be a threatening, caution or promise, is that any time made good to us by his providences, and hereby a two-fold accident advantage will result to us. One, this will greatly confirm to us the truth of the Scripture, and we shall see its truth so manifest in the events. Certainly had Scripture no other seal. or attestation. This alone would be an unanswerable argument of its divinity. When men shall find, in all ages, the work of God wrought so exactly, according to this

model, that we may say as we have read or heard, so have we seen. Oh, how great a confirmation is here before our eyes. This will abundantly direct and instruct us in our present duties under all providences. We shall know hereby what we have to do and how to carry ourselves under all changes of conditions. You can learn the voice and errand of the rod only from the word. Psalm 94. 12. The word interprets the works of God. Providences in themselves are not a perfect guide.

they often puzzle and entangle our thoughts but bring them to the word and your duty will be quickly manifested until i went into the sanctuary then i understood their end psalm seventy three sixteen seventeen not only their end but his own duty to be quiet in an afflicted condition and not envy their prosperity well then bring those providences you have passed through or are now under to the word and you will find yourself surrounded of a marvellous light to see the verification of the scriptures in them i shall there here appeal to your consciences. Wherever you have not found, these events are providence, falling out agreeable in all respects with the word. 1. The word tells you that it is your wisdom and interest to keep close to its rules and the duties it prescribes,

that the way of holiness and obedience is the wisest way. This is your wisdom. Deuteronomy 4, 5, 6. Now let the events of Providence speak whether this be true or not. Certainly it will appear to be so, whether we respect our present comfort or future happiness, both which we may see daily exposed by departure from duty and secured by keeping close to it. Let the question be asked of the drunkard, adulterer, or profane swearer, when by sin they have ruined body, soul, estate and name, whether it be their wisdom, to walk in those forbidden paths after their own lusts, whether they had not better consult their own interests and comfort in keeping within the bounds and limits of God's commands, and they cannot but confess that this their way is their folly.

What fruit saith the apostle, had ye in those things where of ye are now ashamed. For the end of those things is death. Romans 6. 21. Doeth not the providence of God, verify upon them these threatenings, which have written an experience of all ages? Proverbs 23, 21, 29, 30. Proverbs 5, 9.

Joe 31, 12. All which woes and miseries they escape. that walk in God's statutes. Look upon all the ruined estates and bodies you may everywhere see and behold the truth of the Scriptures evidently made good in those sad providences. 2. The Word tells you that your departure from the way of integrity and simplicity to make use of sinful policies shall never profit you. 1 Samuel 12, 21st, 1. Proverbs 3. 5. Let the events of Providence speak to this also. Ask your own experience, and you shall have a full confirmation of this truth. Did you ever leave the way of simplicity

and integrity, and use sinful shifts to bring about your own designs and prosper in that way? Certainly, God have cursed all the ways of sin, and whoever finds them to full, with them, His people shall not. Israel would not rely upon the Lord, but trust in the shadow of Egypt, and what advantage had they by this sinful policy? See Isaiah 30, 1 to 5. David used a great deal of sinful policy

to cover his wicked deed, but did it prosper? See 2 Samuel 12, 12. sinful policies in their first appearances are pleasant and promising in their management difficult, and their event sad. Some by sinful ways have gotten wealth, but that scripture have been verified in their experience. Treasures of wickedness profit nothing. Reverbs 10, too.

Either God have blown upon it by a secret curse, that it have done them no good. or given them such disquietness in their consciences that they have been forced to vomit it up, ere they could find peace. Job 11, 13 to 15 That which David gave in charge to Solomon have been found experimentally true by thousands. 1 Chronicles 22

12, 13 That the true way to prosperity is to keep close to the rule of the word. And that the true reason why men cannot prosper is there forsaking that rule. 2 Chronicles 24. 20. It is true, if God of a purpose to destroy a man, he may for a time suffer him to succeed

and prosper in his sin for his greater hardening. Joe 12, 6. It is not so, with those whom the Lord loves, their sinful shifts shall never thrive with them. Free. The word prohibit your trust and confidence in the creature, even in the greatest and most powerful among creatures. Psalm 146, free. It tells us that it is better to trust in the Lord than in them.

118. 9. It forbids our confidence in those creatures that are most nearly allied and related in the bonds of nature to us. Micah 7. 5. It curse of the man that gives that reliance to the creature which is due to God. Jeremiah 17. 5. Consult the events of providence in this case and see whether the word be not verithed therein. Did you ever lean upon an Egyptian read, and did it not break under you, and pierce as well as deceive you? Oh, how often have this been evident in our experience?

Whatsoever we hath overloved, idolised, and leaned upon, God have from time to time broken it, and made us to see the vanity of it, so that we find the readiest course to be rid of our comforts, is to set our hearts inordinately or immoderately upon them, for our God is a jealous God, we will not part of his glory to another. The world is full of examples of persons,

deprived of their comforts, husbands, wise, children, estates, etc., upon this account, and by this means, if Jonah be overjoyed in his god, a worm is presently prepared to smite it. Hence it is that so many graves are open for the burying of our idols out of our sight. If David say, My mountain shall stand strong, I shall not be moved. The next news he shall hear is of darkness and trouble. Psalm 30, 6.

7. O, how true and fateful do we find these sayings of God to be, who cannot put to his seal and say, Thy words are truth. For, the word assures us that sin is the cause and inlet of affliction and sorrow, and that there is an inseparable connection between them. Be sure your sin will find you out. numbers 32 23 That is, the sad effects and afflictions that follow it shall find you out

If his sons forsake my law I will visit their iniquities with rods Psalm 89 30 to 32 Inquire now at the mouth of providence Whether this be indeed so According to the reports of the word

Ask but your own experiences, and you shall find The just so providence have ordered it all among your way. When did you grow into a secure, vain, carnal frame? But you found some rousing, startling providence sent to awaken you. When did you wound your contentances of guilt, and God did not wound you for it in some other of your beloved enjoyments? nay so ordinary is this with God, that from the observations of their own frames and ways,

many Christians are foreboded and presage troubles at hand. I do not say that God never afflicts his people but for their sin, for he may do it for their trial, 1 Peter 4, 12. Nor do I say, the God follows every sin of a rod, for who then should stand before him, Psalm 130, 3. But this I say, that it is God's usual way to visit the sins of his people with rods of affliction, and this is in mercy to their souls. Upon this account it was that the rod of God was upon David in a long succession of troubles

upon his kingdom and family, after that great perverture. occasion of his. 2 Samuel 12 9 10. And if we would carefully search out the seeds and principles of those miseries under which we or ours do groan, we should find them to be our own turnings aside from the Lord, according to Jeremiah 2 19 to 4.18. Have not all these cautions and threatenings of the word been exactly fulfilled by Providence in your own experience. Who can but see the infallible truth of God in all that he have threatened, and no less evident is the truth of the promises to all that will observe how Providence makes them good every day to us?

For consider. 5. What great security God have given to his people in the promises? that no man shall lose anything by self-denial for his sake. He have told us, Verily I say unto you, there is no man that have left house, or brethren, or sisters, or a father, or a mother,

or a wife, or children, or lands on my sake on the Gospels. But he shall receive a hundredfold in this time, houses and brethren and sisters and mothers and children, and lands with persecutions in the world to come eternal life mark ten twenty nine thirty though that vile apostate julian derided this promise yet thousands and tens of thousands have experienced it and do it this day stand ready to set their seal to it god have made it good to his people not only in spirituals inward joy and peace, but even in temples also. Instead of natural relations who took care for them before, hundreds of Christians should stand ready to assist and help them, so that though they have left all for Christ, yet they may say with the Apostle, as having nothing and yet possessing all things,

2 Corinthians 6, 10. O the admirable care and tenderness of providence over those, that for conscience sake have left all and cast and sars upon its immediate care are there not at this day to be found many so provided for even to the envy of their enemies and their own admiration who sees not the faithfulness of God and the promises that have but a heart to trust God in them. 6. The word of promise assures us that whatever wants and straits the saints fall into, their God will never leave them nor forsake them.

Hebrews 13. 5. That he will be with them in trouble. Psalm 91.15. Consult the various providences of His life to this point, and I doubt not that you will find the truth of these promises as often confirmed as you have been in trouble. Ask your own hearts, where, or when was it, that your God forsook you, and left you to sink and perish under your burden. I doubt not, but most of you have been at one time or other plunged in difficulties, difficulties out of which

you could see no way of escape by the eye of reason, yea such as it may be, staggered your faith in the promise, as David's was, when he said, I shall one day perish by the hand of Saul. 1 Samuel 27. 1. All men are liars, even Samuel himself, and yet notwithstanding all, we see him emerge out of that sea of trouble. made good, in every titul, to him. You may doubtless observe the like in your own cases. Ask your own souls the question, and they will satisfy it. Did God abandon and cast you off in the day of your straits? Certainly you must belie your own experience if you should say so. It is true. There have been some plunges and difficult as you have met with, wherein you could see no way of escape,

but concluded you must perish in them, difficulties that have staggered your faith in the promises, and made you doubt whether the fountain of all sufficiency would let out itself for your relief, yea, such difficulties as have tempted you to murmuring and impatience, and thereby provoked the Lord forsake you in your straits, but yet you see he did not. He hath either strengthened your back to bear, or or alighted your burden, or opened an unexpected door of escape, according to that promise. 1 Corinthians 10, 13, so that the evil which you feared came not upon you. 7. You read that the word of God is the only support and relief to a gracious soul in the dark day of affliction.

2 Samuel 23, 5. That for this very purpose it was written, Romans 15, 4. No rules of moral prudence, no sensual remedies can perform that for us which the word can do. And is not this a sealed truth, attested by a thousand and deniable experiences. Hence have the saints fetch their cordials when fainting under the rod. One word of God can do more than 10,000 words of men to relieve a distressed soul. If Providence have at any time directed you to such promises, as either assure you that the Lord will be with you in trouble, Psalm 91, 15,

or that encourage you from inward peace to bear cheerfully outward burdens. John 16.33 or satisfy you of God's tenderness and moderation in his dealings with you. Isaiah 27, 8. All that you shall reap blessed fruits from them. Romans 8, 28. All that clear up your interest in God and is love under your afflictions. 2 Samuel 7. 14.

O what sensible ease and relief ensues. How alight is your burden compared with what it was before? 8. The word tells us that there is no such way to improve our estates as to lay them out of a cheerful liberality for God, and that are withholding our hands, when God and duty calls to distribute, will not be for our advantage.

See Proverbs 11, 24, 25. Isaiah 32, 8. verse 19, 17, consult Providence now, and you shall find it, in all respects, according to report of the word. Oh, how true is the scripture testimony herein. There are many thousand witnesses now living, who can set their seals to both parts of this proposition. What men save, as they count saving, with one hand, Providence scatters by another hand.

And what they scatter abroad of a liberal hand and single eye for God, is surely repay to them or theirs. Never did any man lose by distributing for God. He that lends to the poor puts his money to interest to the Lord, as some expound that text. Some have observed how providence have doubled all they have laid out for God in ways unexpected to them. 9. The Word assures us that the best expedient for a man to settle his own interest in the consciences and afflictions of men is to direct his ways so as to please the Lord. Proverbs 16 7 And doth not Providence confirm it, this the free Jews found by experience. And so did Daniel 6.20 to 22.

This kept up John's reputation in the conscience of Herald, Mark 6.20. So it fell out when Constantinus made that exploratory degree. Those who were conscientious were preferred, and those who changed their religion were expelled. never did any man lose at last by his fidelity. 10. The written word tells us that the best expedient to inward peace and tranquility of mind under puzzling and distressing troubles is to commit ourselves on our case to the Lord. So you read Psalm 37 5 to 7 and Proverbs 16 3.

and as you have read in the word, so you have found it in your own experience. O what a burden is off your shoulders, and you have resigned the case to God. Then do providence issue your affairs comfortably for you. The difficulty is soon over, when the heart is brought to this. Thus you see how scriptures are fulfilled by providence, in these few instances I have given of it. compare them in all other cases, and you shall find the same. For all the lines of Providence lead from the scriptures, and return thither again,

and do most visibly begin and end there. Third direction, in all your reviews and observations of Providence, be sure that your eye guard as the author and order of them all. Perverse 3, 6. 1. In all the comfortable providences of your lives, I a God as the author or donor of them.

Remember, he is the Father of Mercies that begets every mercy for you, the God of all comfort, 2 Corinthians 1, 3. Without whose order, no mercy or comfort can come to your hands, and think it not enough thirst to acknowledge him, in a general way.

But when you receive, mercies, take special notice of the following particulars. 1. I, the care of God for you. 1 Peter 5, 7. He a carer for you. Your father knows you have need of these things. Matthew 6.32.

It is but to acquainting what you want, and your wants are supplied. Philippians 4. 6. Torture not yourselves about it. you have a father that cares for you. 2. I, the wisdom of God, in a way of dispensing his mercies to you.

How suitably they are ordered to your condition, and how seasonably, when one comfort is cut off and removed, another is raised up in its room. Verse Isaac was comforted in Rebecca after his mother's death, Genesis 24, 67. 3.

I, the free grace of God in them. Yea, see riches of grace in every request of comfort to such violent and worthy creatures as you are. See yourselves overtopped by the least of all your mercies. I am not worthy of the least, said Jacob. Genesis 32, 10. 4. I, the condescension of God to your requests for the,

those mercies. Psalm 34. 6. This is the sweetest bit in any enjoyment, in which a man can sensibly relish the return and answer of his prayers, and greatly inflames the soul's love to God. Psalm 106 1. 5. I, the design and end of God, in all your comforts. Know that it is not sent to satisfy the cravings of your sensual appetite, but to quicken and enable you for a more cheerful discharge of your duty. Deuteronomy 2847. 6. I, the way and method in which your mercies are conveyed to you. They all flow to you through the blood of Christ and covenant of grace. 1 Corinthians 3 22 23

Mercies derives their sweetness from the channel through which they run to us 7 I the distinguishing goodness of God in all the comfortable enjoyments of your lives

How many thousands better than you I denied those comforts See Hebrews 11 37 8 eye them all as comforts appointed to refresh you in your way, to far better and greater mercies than themselves.

The best mercies are still reserved to the last, and all these are introductory of better. Two, in all the sad and afflictive providences that before you, I guard as the author and order of them also, so he represents himself to us. behold I frame evil against you and devise a device against you Jeremiah 18 11 and is there evil in the city and the Lord has not done it Amos 3 6 more particularly 1 set before you the sovereignty of God

eye him as a being infinitely superior to you at whose pleasure he you and all you have are. Psalm 115, 3. Which is the most conclusive reason, an argument of submission. Psalm 46, 10. If we and all we have proceeded from his will, how equal is it that we be resigned up to it? It is not many years ago since we were not, and when it pleased him to bring us upon the stage of action, We had no liberty of contracting with him, and what terms would come into the world, or refused to be, except we might, have our being on such terms as we desired. His sovereignty is gloriously displayed in his eternal decrees and temporal providences. He might have put you into what rank of creatures he pleased.

He might have made you the most despicable creatures. worms or toads, or if men the most vile, abject and miserable, and when you had run through all the miseries of this life, have damned you to eternity, made you miserable for ever, and all this without any wrong to you, and shall not this quiet us under the common afflictions of this life. 2. Set the grace and goodness of God before you in all afflictive providences. O see him passing by you in the cloudy and dark day, reclaiming his name. The Lord, the Lord God, merciful and gracious. There are two sorts of mercies that are sold and eclipsed by the darkest affliction, which before the saints in their temple concerns, namely, sparing mercy, in this world and saving mercy in that to come it is not so bad now as it might and we deserved it should be and it will be better hereafter this the church observed and reasoned herself quiet from it

lamentations free twenty-two have he taken some he might have taken all are we afflicted it is a mercy we are not destroyed oh if we we consider what temporal mercies are yet spared and what spiritual mercies are bestowed, and yet continue to us, we shall find cause to admire mercy rather than complain of severity. Three, I, the wisdom of God in all your afflictions, behold it in the choice of the kind of your affliction, this and not another, the time, now, and not at another season. reason, the degree in this measure only, and not in a greater, the supports afforded you under it, not left altogether helpless, the issue to which it is overruled, it is to your good, not ruin.

Look upon all these, and then ask thy heart that question God asked Jonah. Doest thou well to be angry? surely when you consider all what need you have had of these rods that your corruptions will require all this it may be much more to mortify them that without the perishing of these things you might have perished for ever you will see great reason to be quiet and well satisfied under the hand of god 4. Set the faithfulness of the Lord before you under the saddest providences. So did David. Psalm 119. 75. This is according to His covenant faithfulness. Psalm 89. 32. Hence it is, that the Lord will not withhold a rod when need requires it. 1 Peter 1 6. nor will he forsake his people under the rod when he inflicts it.

2 Corinthians 4.9 O what quietness will this breed. I see my God will not lose my heart. If a rod can present it, he'd rather hear me grown here than howl hereafter. His love is judicious, not fond. He consults my good rather than my ease. five i the all-sufficiency of god in the day of affliction see enough in him still whatever be gone here is the fountain still as full as ever

though this or that pipe be cut off it was wont to convey somewhat of it to me o christians cannot you make up any loss this way cannot you see more in god than in any or all the creatures comforts you have lost? With what eyes then do you look upon God? 6. I, the immutability of God. Look on him as the rock of ages, the father of lights, with whom is no verbleness nor shadow of turning. James 1. 17. I, Jesus Christ, as the same yesterday, today and forever. O how quietly will you then behave yourselves under the changes of providence? It may be two or three days, have made a sad change in your condition. The death of a dear relation have turned all things upside down.

That place is empty, where lately he was. His place shall know him no more. Job 7.10 Well, but God is what he was, and where he was. time shall make no change upon him the grass wither the flower thadeth but the word of the lord abide of forever Isaiah forty eight oh how composing are those views of God to our spirits under dark providences end of section ten section eleven of divine conduct or the mystery of providence All Librethox recordings are in the public domain. For more information or to volunteer, please visitlibadox.org.

Divine Conduct or the Mystery of Providence by John Flaville. Section 11 Fourth Direction Work up your hearts to those frames and exercise those affections which the several providences of God that are about you call for. Ecclesiastes 7. 14. Suit yourselves to answer the design and end of God in all providences. As there are various affections planted in your souls,

so there are several graces planted in those affections, and several providences are poor. appointed to draw forth and exercise these graces. When the providences of God are sad and afflictive, either upon the church in general, or your families and persons in particular, then it is seasonable for you to exercise godly sorrow and humility of spirit,

for in that day and by those providences, God doth call to it. Isaiah 22, 12. Micah 6. 9. Now sensitive pleasure and natural joy is out of season. Should we then make mirth, Z.kul 21, 10. If there be either a filial spirit in us, we cannot be light and vain when our father is angry. Or with any real sense of the evil of sin, which provokes God's anger, we must be heavy-hearted

when God is smiting for it. Or with any sense and compassion for the miseries that sin brings upon the world, it will make us say with David, I beheld the transgressors and was grieved. Psalm 119. 158. It is sad to consider the miseries that they pull down upon themselves in this world

and that to come. If there be any care in us to prevent her to ruin and stop God in the way of his anger we know this is the means to do it. Amos 4.12 How sad and dismal so ever the face of Providence be, yet still maintain spiritual joy and comfort in God under all. Though there be no herd in the store,

yet will I rejoice in the Lord, I will joy in the God of my salvation. Habercook 3 1718 There are two sorts of comforts, natural and sensitive, divine and spiritual. There is a time when it becomes Christians to exercise both. So Esther 922, and there is a time when the former is to be suspended and laid by, Psalm 137, 2. But there is no season wherein spiritual joy and comfort in God is unseasonable, as appears by these scriptures.

1 Thessalonians 5, 16, and Philippians 4. This spiritual joy or comfort is nothing else but the cheerfulness of our heart in God, and a sense of our interest in Him, and in His promises, and it is sure that no providence can render this unseasonable to a Christian. let us suppose the most afflictive and calamitous state a Christian can be incident to. Yet why should sad providences make him lay by his comforts in God? Whereas those are but for a moment, but these eternal. 2 Corinthians 4. 17.

Why should we lay by our joy in God upon the account of sad providences without, when at the very worst and lower step, the saints have infinitely more cause to rejoice than to be cast down. There is more in one of their mercies to comfort them than in all their troubles to deject them. All your losses are but the loss of a farthing to a prince. Romans 8. 18. Why should they be sad as long as their God is with them in all their troubles? As Christ saith,

Can the children of the bride chamber be sad Whilst the bridegroom is with them? Matthew 9.15 So say I Can the soul be sad Whilst God is with it? O me thinks that one promise I will be with him in trouble.

Psalm 91.15 Should bear you up under all burdens. Let them be cast down That have no God in trouble to turn to. why should they be sad as long as an outward dispensation of providence, be it ever so sad, can be interpreted as a mark or sign of God's hatred or enmity? There is one event to the righteous and the wicked. Ecclesiastes 9. 2. 3.

Indeed, if it were a signification of the Lord's wrath against a man, it would justify our dejection. But this cannot be so. his heart is full of love whilst the face of providence is full of frowns why should we be cast down under sad providences

whilst we have such great security that even by the hands of these providences God will do us good and all these things shall turn to our salvation Romans 828 by these God is but killing your lusts weaning your hearts for a vain world, preventing temptations and exciting desires after heaven.

This is all the hurt they shall do, and shall that sad on us? Why should we lay by our joy in God when the change of our condition is so nigh? It is but a little while, and sorrow shall flee away. He shall never suffer more. God will wipe away all tears. Revelation 7. 17. Well then, you see there is no reason upon the account of providence to give up your joy and comfort in God. But if you will maintain it under all providences, then be careful.

1. To clear up your interest in and title to God. Faith may be separated from comfort, but assurance cannot. 2. Mortify your inordinate affection. to earthly things. This makes providences that deprive and cross us so heavy. Mortify your opinion and affection, and you sensibly lighten your affliction. It is a strong affection that makes strong affliction.

Free, dwell much upon the meditation of the Lord's near approach, and then all these things will seem but trifles to you. Let your moderation be known unto all men, The Lord is at hand. Exercise heavenly mindiness, and keep your hearts upon things eternal, under all the providences with which the Lord exercises you in this world. Genesis 6, 9. Noah walked with God, yet met with as sad providences in his day as any man that ever lived since his time.

But alas, we find most providences rather stop than step in our own. walk with God. If we be under comfortable providences, how sensual, wanton and worldly do our hearts grow? And if sad providences before us, how indoliant or distracted are we? And this comes to pass, partly through the narrowsness, but mostly through the deceitfulness of our spirits. Our hearts are narrow, and know not how to manage two businesses of such different natures, as earthly and heavenly matters are, without detriment to one. But certainly, such a frame of spirit is attainable, that will enable us to keep on in an even and steady course of God, whatever before us. Others have attained it, and why not we? Prosperous providences are, for the most part, a dangerous

state to the soul. The moon never suffers an eclipse but at full, yet Jehoshaphout's grace suffered no eclipse from the fullness of his outward condition, who had riches in abundance, and his heart was lifted up in the way of God's commandments. Two Chronicles 17, 5 and 6. David's life was full of cares, turmores and incumbrances, as most men we read of, yet how spiritual the temper of his heart was that excellent book of psalms the most of which was composed amid these distractions will acquaint us the apostles were cast into us great necessities and suffered as hard things as ever men did yet how raised and heavenly their spirits were amidst all who sees not and certainly if it were not possible to maintain heavenly mind in such a state and posture of affairs. God would never exercise any of his people with such providences.

He would never give you so much of the world to lose your hearts in the love of it, or so little to distract you with the cares of it. If, therefore, we were more deeply sanctified, and the tendencies of our hearts heaven would more ardent and vigorous. If we were more mortified to earthly things, and could but keep our due distance from them. Our outward conditions would not, at this rate, draw forth and exercise our inward corruptions.

Nor would we hazard the loss of so sweeten enjoyment as our fellowship if God is, for the sake of any concern our bodies have on earth. Under all providences, maintain a contented heart with what the Lord allots you, be it more or less of the things of this world. this grace must run parallel with all providences learn how to be full and how to suffer want and in every state to be content philippians four twelve in this duty all men are concerned at all times and in every state not only the people of god but even the unregenerate also i will theretet address some considerations proper to both

and thirsts to the unregenerate to stop their mouths from repining and charging God foolishly, when providence crosses them. Let them seriously consider these four things. One, that hell and eternal damnation are the portion of their cup, according to the tenor of the law and gospel threatenings. Whatsoever their thought is short of this is to be admired as the fruit of God's stupendous pay. and forbearance towards them. Ah, poor souls, know you not that you are men and women

condemned to wrath by the plain sentence of the law? Mark 16, 16, John 3, 36, 2 Thessalonians 1, 6, 7. In if so, surely there are other matters to exercise your thoughts, desires, fears, and care about, than these. alas if you cannot bear a frown of providence a light cross in these things how will you bear everlasting burnings a man that is to lose his head to-morrow is not very solicitous what bed he lies on or how his table is furnished the night before two consider though you be condemned persons and have no promise to entitle you to any mercy yet there are very many mercies in your possession at this day be your condition as afflictive as it will is life nothing especially considering whether you must sink when that fred is cut are the necessary supports of life nothing doth not providence minister to you these things though you daily disoblige it and provoke god to send you to your own place but above all

Is the gospel and precious means the salvation nothing, by which you are in a capacity of escaping the damnation of hell? Oh, what would the damned say, if they were but put into your condition once more? What, and yet fret against God, because everything else suits not your desires? Three, consider that if ever you be rescued out of that miserable condition you are in, such cross providences as these you complain of are the most probable means to do it alas prosperity and success is not the way to save but destroy you he must be bound in fetters and holding in cords of affliction if ever your ear be open to instruction job thirty six eight to ten woe to you if you if you are you if you are you to You go on smoothly in the way in which you are, and meet with no crosses.

4. Consider all your troubles under which you complain, are pulled down upon your heads by your own sins. You turn God's mercies into sin, and then fret against God, because he turned your sins into sorrow. Your ways and doings procure these things to you. lay your hand therthor upon your mouth and say why do i doth a living man complain a man for the punishment of his sin lamentations three thirty nine but i must turn to the lord's people who have least pretenses of all men to be dissatisfied with any of god's providences and you are but too frequently found in that temper and to them i shall offer the following considerations one consider your spiritual mercies and privileges with which the lord jesus have invested you and repine at your lot of providence if you can one of these mercies alone have enough in it to sweeten all your troubles in this world when the apostle considered them his heart was overwhelmed of astonishment so that he could not forbear in a midst of all his outward troubles to cry out blessed be the god and father of our lord jesus christ who have blessed us with all spiritual blessings etc ephesians one three

o who that sees such an inheritance settled upon him in christ can either open his mouth more to repine at his lot of providence two consider your sins and that will make you contented with your lot yea consider these two things in sin what it deserves from god and what it requires to mortify and purge it in you it deserves from god eternal ruin the merit of hell is in the least vain thought every sin forfeits all the mercies you have and if so rather wonder your mercies are so many than that you would have no more besides you cannot doubt but your career disruptions require all the crosses, wants and troubles that are upon you, and it may be a great deal more to mortify and subdue them. Do not you find, after all the rods that have been upon you, a proud heart still, a thane and earthly heart still, oh, how many bitter potions are necessary to purge out this tough, malignant tumour?

3. consider how near you are to the change of your condition have but a little patience and all be as well with you as your hearts can desire it is no small comfort to the saints that this world is the worst place that ever they shall be in things will be better every day with them if the traveller has spent all his money yet it doff not much trouble him if he know himself within a few miles of his own home if there be no candles in the house you do not much care for it if we are sure it is almost break of day for then there will be no use for them this is your case your salvation is nearer than when you believed romans thirteen twelve i have done with the directive part of this discourse but before i proceed further i judge it necessary to leave a few cautions to prevent the abuse of Providence and your miscarriages in your behaviour towards it. Thirst caution.

If Providence delayed the performance of any mercy to you, that you have long waited and prayed for, yet see that you despond not, nor grow weary of waiting upon God for that reason, it pleases the Lord oftentimes to try and exercise his people this way and make them cry. How long, Lord, how long? Psalm 13, 1, and 2.

These delays, both upon spiritual and temporal accounts, are frequent, and when they befall us, we are too apt to interpret them as denials, and fall into a sinful despondency of mind, there be no cause at all for it. Psalm 31, 12, and lamentations free 8.44

It is not always that the returns of prayer are dispatched to us in the same hour they are asked of God. Yet sometimes it falls out so. Isaiah 65-24 and Daniel 9.23. But though the Lord means to perform to us the mercies we desire, yet he will ordinarily exercise our patience.

to wait for them, and that for these reasons. 1. Because our time is not the proper season for us to receive our mercies in. Now the season of mercy is a very great circumstance that adds much to the value of it. God judges not as we do. We are all in haste and will have it now. But he is a God of judgment and blessed are they that wait for him. Isaiah 30 18 2

afflictive providences have not accomplished that design upon our hearts which they were sent for when we are so earnest and impatient for a change of them until then the rod must not be taken off Isaiah 10 12

3 the more prayers the searchings of heart come between our wants and supplies our afflictions and reliefs, the sweeter are our reliefs and supplies thereby made to us. This is our God, we have waited for him, and he will save us. This is the Lord, we have waited for him. We will rejoice and be glad in his salvation.

Isaiah 25, 9. This recompenses the delay and pays us for the expenses of our patience. but though there be such weighty reasons for the stop and delay of refreshing comfortable providences yet we cannot bear it our hands hang down and we faint i am weary of my crying my throat is dry mine eyes fail while i wait for my god psalm sixty nine three for alas we judge by sense and appearance and consider not that god heart may be towards us, whilst the hand of His providence seems to be against us. If things continue at one rate with us, we think our prayers are lost, and our hopes perish from the Lord. Much more when things grow worse and worse, and our darkness and trouble increase,

as usually they do, just before the break of day, and change of our condition, then we conclude God is angry with our prayers. See Gideon's reply. Judges 6.13. This even staggered the faith of a Moses. Exodus 5.22. 23.

Oh, what groundless jealousies and suspicions of God are found at such times in the hearts of his own children. Job 9 16. 17. And Psalm 77. 7.7. But this is our great evil, and to prevent it in future trials, I will offer a few proper considerations in the case.

1. The delay of your mercies is really for your advantage. You read, the Lord waits that he may be gracious. Isaiah 30, 18. What is that? Why, it is nothing else but the time of his preparation of mercies for you and your hearts. for mercy that so ye may have it with the greatest advantage of comfort the foolish child would pluck the apple while it is green for when it is ripe it drops off of its own accord it is more pleasant and wholesome two it is a greater mercy to have a heart willing to refer it all to god and to be at his disposal than to enjoy presently the mercy we are most eager and impatient for in that god pleases you in this you please god a mercy may be given you as the fruit of common providence but such a temple of heart is the fruit of special grace so much as the glorifying of god is better than the content and pleasure of the creature so much is such a frame better than such a fruition free expected mercies are never nearer that when the hearts and hopes of god's people are lowest. Thus, in their deliverance out of Egypt and Babylon, Ezekiel 37, 11, so we have found it in our own personal concerns. At evening time it shall be light. Zechariah 14. 7.

When we look for increasing darkness, light arises. 4. Our unfitness and mercies is the reason why they are delayed so long. We put the blocks into the way of mercy, and then we pined that they make no more haste to us. The Lord's hand is not shortened, but our iniquities is separated between him and us, Isaiah 59, 1 and 2. 5. Consider the mercies you wait for are the fruits of pure grace. You deserve them not, nor conclaim them upon any title of desert. and therefore have great reason to wait for them in a patient and thankful frame.

Six, consider how many millions of men, as good as you by nature, a cut off from all hope and expectation of mercy forever, and there remains to them nothing but a fearful expectation of wrath. This might have been your case, and therefore be not of an impatient spirit under the expectations of mercy. Second caution. Pry not too curiously into the secrets of Providence, nor suffer your shallow reason arrogantly

to judge and censure its designs. There are hard texts in the works, as well as in the word of God. It comes us modestly and humbly to reverence, but not to dogmatise too boldly and positively upon them. A man may easily get a strain by overreaching. When I fought to know this, say of Asaph, it was too wonderful for me.

I fought to know this. There was the arrogant attempt of reason. There he pried into the Akana of Providence. But it was too wonderful for me. It was but useless labour, as Calvin expounds it. He pried so far into that puzzling mystery of the afflictions of the righteous, and prosperity of the wicked, till it begat end thee towards them, and despondency in himself. Psalm 73, 3.13.

And this was all he got by summoning providence to the bar of reason. Holy Job was guilty of this evil, and was ingeniously ashamed of it. Job 42. free. I know there is nothing in the word, or in the works of God, that is repundant to sound reason, but there are some things in both, which are opposite to carnal reason, as well as above right reason, and therefore our reason never shows itself more unreasonable than in summoning those things to its bar, which transcend its spear and capacity.

manifold of the mischiefs which ensue upon this practice. For by this we are drawn into an unworthy suspicion and distrust of the faithfulness of God in the promises. Sarah laughed at the tidings of the son of promise because reason contradicted and told her it was naturally impossible. Genesis 18, 13 and 14 Hence come despondency of mind, with fakeness of heart,

under afflictive providences. Reason can discern no good fruits in them, nor deliverance from them, and so our hands hang down in a sinful discouragement saying all these things are against us. Genesis 42, 36, hence flowed temptations to deliver ourselves by indirect and sinful mediums, Isaiah 30, 15 and 16. when our own reason fills us with a distrust of providence, it naturally prompts us to sinful shifts, and there leaves us entangled in the snares of our own making. Beware, therthor, you lead not too much to your own reason and understanding.

Nothing is more plausible, nothing more dangerous. In other matters it is appointed the arbiter and judge. We make it so here, and therefore we are so difficult. and distrustful, notwithstanding the fullest security of the promises, whilst our reason stands by, unsatisfied. End of Section 11. Section 12 of Divine Conduct of the Mystery of Providence. All Librethox recordings are in the public domain.

For more information or to volunteer, please visit Librethox.orgs. divine conduct or the mystery of providence by john flavel section twelve 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 O what peace, what pleasure, what stability, what holy courage and confidence would result from such an observation of providence as have been directed to. But alas, we may say, with reference to the voices of divine providence, God speak of once, yea twice, yet man perceive of it not. Jove 33, 14 many a time providence has 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, therthor, to spread before you the loveliness

and excellency of walking with God, in due and daily observation of his providences, that I our souls may be fully engaged to it, thirst motive. And thirst, 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 compels them therewith? Thou, Lord, hast made me glad through thy work. I will triumph in the works of thy hands. Psalm 92, 4. Your hearts may be as sweetly and sensibly refreshed by the works of God's hands as by the words of his mouth. Psalm 104 is spent into 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.

verse 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 6. 9. This discovery of God's anger kindly melts and falls a gracious soul and produces a double sweet effect upon it, namely repentance for sins past,

and due caution against future sins. It falls and melts the heart for sins committed. Thus David's heart was melted for his sin when the hand of God was heavy upon him in affliction. Psalm 32. 4.5 Thus the captive church upon whom fell the saddest and most dismal providence that ever befell any of God's people in any age of the world. See how their hearts are broken for sin under this severe rebuke.

Lamentations 2. 17 to 19. And then in the next place, for caution against sin for the time to come, it is plain that rebukes of providence leave that effect also upon gracious hearts. Ezra 9.13. 14. Psalm 85, 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 are what sweet returns are made to heaven by gracious souls. Do of God lift them up by prosperity? They will also lift up their God by praises. See Psalm 18, 1 to 3.

So Moses and the people with him, Exodus 15, when God had delivered them from Pharaoh, how do they exult 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. Relation 15. 3. Upon the whole, whatever effects our communion with God in any of his ordinances doff use to produce upon our hearts

the same we may observe to follow I conversing with him in his providences. For one, it is usually found in the experience of all the saints that in what ordinance or duties or ever they have any sensible communion with God it naturally produces in their spirits a deeper abasement and humiliation from the sense of divine condescensions such vile, poor worms as we are.

Thus Abraham, I am but dust and ashes, Genesis 1827. The same effect follows our converse with God his providences. Thus, when God had in the way of his providences, prospered Jacob, how do 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 bans.

Genesis 32, 9, 10. Thus also it was with David, Who am I, and what is my father's house, that thou hast brought me hither to? 2 Samuel 7, 18. And I doubt not, but some of you have found the like frame of heart upon you, that these holy men have expressed.

Can you not remember, when God lifted you up by providence, how you cast down yourselves before him, him, and have been fireler in your own eyes than ever? Why, thirst to all gracious hearts? What am I that the Lord should do thirst and thirst for me? O that ever so great and holy a God should be, thirst concern for so vile and sinful a worm?

2. Doff communion with God in ordinances, melt the heart into love to God? Canticles 2, 3 to 5. Why so? doff the observation of his providences also. Never did any man converse with God's works of providence are right, but found his heart, at some times mounted into love to the God of His mercies.

Psalm 181, compared with the title. When God had delivered him from the hand of Saul and all his enemies, he said, I will love thee, O Lord, my strength. Every man loves the mercy. 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 fueled 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. 3. Doff 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 40 days, and had there enjoyed communion with him.

When he came down and saw the calf the people had made, see what a holy paroxum of zeal and anger he'd cast his soul into. Exodus 32 1920 Why, the same effect you may discern to follow the saints converse with God and 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 Psalm 51 throughout. Why, if you look into the title, you shall find it was the effect of what Nathan had laid before him.

and if you consult two samuel twelve seven to ten 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 illy requited the lord for that broke his heart to pieces in the sense of it and i doubt not some of us have sometimes found the like effects by comparing god's ways on 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 in their course. Thus, when Isaiah had obtained a special manifestation of God, and the Lord asked whom shall I send, he presents a ready soul for the employment. Here am I, Lord, send me, Isaiah 6, 8. Why, the very same effect follows sanctified providences, as you may see in Jehoshaphat. Two Chronicles, 17, 5, 2. And in David, Psalm 116, 12,

O when a soul considers what God have done for him, he cannot fail to say, what shall I return? How shall I answer these engagements? And thus you see what sweet communion a soul may have with God, in a 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 sayeth every favour, Thus improved. It was well bestowed. and he will rejoice over you to do you good forever. 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. Psalm 111.2. That is, the study of Providence is so sweet and pleasant. that it invites and allures the soul to search and dive into it how pleasant it is to a well-tempered soul to behold and observe one the sweet harmony and consent of divine attributes in the issues of providence they may seem sometimes to jar and clash to part of each other and go contrary ways but they only seem so to do for in the winding up they always meet and embrace each other mercy and truth has met together

righteousness and peace have kissed each other Psalm 85 10 It is spoken with an immediate reference to that signal providence of Israel's deliverance out of the Babylonious 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 seen 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,

And thus it is here, for whenever these blessed passes and performances meet and kiss each other, they are also joyfully embraced and kissed by believing souls. There is, I doubt not, an immediate reference of this scripture to the Messiah also, at our redemption by him. In him it is that these divine attributes, which before seen to clash and contradict one another in the business of our salvation, have a sweet agreement and accomplishment, truth and righteousness doing him

meet with mercy and peace in a blessed agreement. What a lovely sight is this, and how pleasant to behold. O, if with Habakkuk Chapter 2 verse 1, we would but stand upon our watchtower 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 to 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 have upon the world in general, 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, have his watchtower, as well as Habakkuk, and give me leave to say, it is an angelic employment to stand upon it, and behold the consent of God's attributes, the of his ends, and our own happiness in the works of providence. For this is the very joy of the angels and saints in heaven, to see God's ends wrought out, and his attributes glorified in the mercy and peace of the church.

Revelation 14 1 to 3, 8. 2. And as it is a pleasant sight to see the harmony of God's attributes, so it is exceeding pleasant to behold the rest of God's attributes. 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.

The 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 Habakkuk 2 3

But we have no patience to wait the time of the promise Our hopes languish and die in the interim And we say with the despondent church Our hope is perished from the Lord Lamentations 3 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 David's case, Psalm 31, 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. Chapter 6. 11. He had given up all expectation of better days. 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 arms. Cast thy bread upon the waters, for thou shalt find it after many days. Ecclesiastes 11.

or as it was with Jacob who had given over all hopes that they're the seeing his beloved Joseph again, but when a strange and unexpected providence had restored that hopeless mercy to him again, O how ravishing and transporting was it! Genesis 46, 29, 30. 3. What a transporting pleasure is it to behold great blessings and advantages to us wrought by providence. out of those very things that seemed 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, Genesis 45, 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. Romans 8.28, working out its way through all providences. How many times have you been made to say as David, it is good for me that I have been afflicted. Psalm 119.71. Oh, what a difference have you been made. we seem between our afflictions at our first meeting with them and our parting from them. We have entertained them with sighs and tears, but party 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 have for him. This may be discerned by a due attendance to providence, for there a man sees goodness and mercy following him for all his days, as it is in Psalm 23, 6. Other men prosecute good, and it flies from them, and they can never overtake it, but goodness and mercy follow the people of God.

and they cannot avoid or escape it. It gives them chase day by day, and finds them out, even when they sometimes by sin put themselves out of the way of it. In all the providences that before them, goodness and mercy pursue them. O with what a melting heart do they sometimes reflect upon these things,

and will not the goodness of God be discouraged from following me, notwithstanding all my vile affronts and abuses, of it in former mercies. Lord, what am I, that mercy should thirst pursue me, when vengeance and wrath pursue others as good by nature as I am, it certainly argues the great esteem God

hatheth a man, when he thirst 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 should have visited, him every morning and try him every moment.

Job 7. 18. Certainly God's people are his treasure, and by this it appears that they are so, that he withdraws not his eye from them. Job 36. 7. I say not that God's favour and respect to a man may be concluded singly from his providences, but sanctified providences may very much clear it to us, and when it does so it cannot be but matter of exceeding great joy. 5. To conclude, what is there in all this world that can give a soul such joy and comfort

as to find himself by everything set on and thurbed in his way to heaven? But 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 seen 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. Philippians 1.19, not that in themselves they serve to any such purpose, but as they are overruled and determined to such an end through prayer and 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 have God blessed crosses to mortify corruption, wants to kill our wantonness, disappointments to wean us from the world. Oh, we little think how comfortable these things will be in the review, which are so burdensome to present sense.

Third motive. In the next place, I beseech you to consider what an effectual means the due observation of providence will be to overpower and suppress the natural atheism, there's 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, and they 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 of good Asaph. Behold these are the ungodly that prospered in the world, the increase in riches. Psalm 73, 12, 13. And what doth the flesh in thurth and thence? Why no less than the unprofitableness of the ways of holiness? Fairly I have cleansed my heart in vain,

and washed my hands in innocency. This e-religious inference, carnal reason. was ready to draw from the dispensations of outward prosperity to wicked men. But now, if he 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, O what a full confirmation is this to our faith, the Lord is known by the judgment which he executeth. Psalm 9.16

The 58th 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 incorrigualness and persistence in it. Verses 4 or 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 a matter of joy, verse 10, and great confirmation to their faith in God. Verily there is a God that judge of 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. Psalm 94 1. Yea, he shows himself to spiritual eyes in his providences, as clearly as the sun manifests 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 abacock free free and four it is spoken of the lords going forth for his people in their deliverance and 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 Exodus 6, 3. Then he was known to them by his name Jehovah, in giving, being by his providences to the mercies promised.

Thus, when Christ shall give his people the last and great, as deliverance from Antichrist. He shall show himself to his people in a vesture dipped in blood. His name shall be called the Word of God. Revelation 19. 13. His name was the word of God before.

But then he was the word revealing and discovering the promises and truths of God, now accomplishing and fulfilling them. That his name is near, his wonderful works declare. Psalm 75 1. But more particularly, let us bring it home to our own experience. It may be we find ourselves sometimes assaulted with atheistical thoughts.

We are tempted to think God have left all things below to the coarse and sway of nature, that our prayers reach him not, as it is in Lamentations 3, 44, that he regards not what evil befalls us. But tell me, saints, have you not enough that have you not enough that to stop the mouths of all such temptations. O do but reflect upon your own experiences, and solemnly ask your own hearts. 1. Have you never seen the all-sufficient God

and the provision he have made for you and yours, throughout all the way that you have gone? Who was it that supplied to you whatever was need for in all your straits? Was it not the Lord? It is he that have given bread to them that fear him. and have been everyone mindful of his covenant. Psalm 111.5. O do but consider the constancy,

seasableness, and sometimes the extraordinaryness of these provisions are given in upon prayer and shut your eyes if you can against the convincing evidence of that great truth. He would draw if not his eyes and the righteous. Joe 36, 7. 2.

Have you not, plainly discerned the care of God in your preserations, and so many in great dangers as you have escaped, have been carried through hitherto. How is it that you have outlived so many mortal dangers, sicknesses, accidents, designs of enemies to ruin you? It is, I presume, beyond question with you, that the very thing of God have been in these things, and that it is by his care alone you have been preserved, when God has so signally delivered David from a dangerous disease, and the plots of enemies against him, by this, saith he, I know thou favourst me, because mine enemy do not triumph over me. Psalm 41, 11. He gathered from those gracious

protections the care God had over him. Three, have you not plainly discerned the hand of God in the returns and accomplishments of your prayers. Nothing can be more evident than this to men of observation. I sought the Lord and he heard me and delivered me from all my fears. They looked on to him and were lightened and their faces were not ashamed. This poor man cried and the Lord heard him and saved him out of all his troubles. Psalm 34, 4 to 6. Parallel to this runs the experience of thousands, and 10,000,

of Christians this day. They know they have the petitions they asked of him. The mercy carries the very impressed 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, convincing are these things. Four, have you not evidently discerned the Lord's hand in guiding and directing your paths to your unforeseen advantage? Things that you never project. for yourselves, have been brought about beyond all your thoughts. Many such things are with God, of which of all the saints have not found that word verified by clear and undeniable experience.

The way of man is not in himself. Jeremiah 10. 23. I presume, if he 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. 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 exceeding dear, a God that performeth all things for them. Five, 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 is still fulfilled, and faithfully performed in all these conditions. I appeal to yourselves if you have not seen that promise made good. I will be with him in trouble. Psalm 91.15, and that God is faithful, who will not suffer you to be tempted above what you are able, but will with the temptation also make a way to escape that you may be able to bear it. 1 Corinthians 10.13.

Have not these been as good? 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? End of Section 12. Section 13 of divine conduct are the mystery of Providence. All Librethox recordings are in the public domain. For more information or to volunteer, please visit libidox.org. Divine conduct of the mystery of providence by John Flavall, Section 13. 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 eyes

of the text. Then never befell David in all his troubles, a greater straight and destroy. than this, and doubtless his faith had staggered, had not the consideration of former providences come into its relief. From this topic, faith argues, and that very strongly and conclusively, so did David's faith in many exigencies when he was to encounter the champion of the Philistines. It was from former providences that he encouraged himself, 1 Samuel 1737. and the Apostle Paul improves his experiences to the same purpose. 2 Corinthians 1, 9, 10. Indeed, the whole scripture is full of it.

What Christian understands not the exceeding usefulness of those experiences he have had to relieve and enliven. But I should not satisfy myself with the common assertion then 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 laboring under difficulties consists for this purpose i shall desire the reader to ponder seriously these following particulars one 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 a spiritual sense. Now, when anything have 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 it, having formerly trod it, than to beat out a new one, which it neither 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 have all its former experiences to aid and encourage it but in the first adventure it have none at all of its own it takes a path which it never knew before to trust God without any trial or experience is a more noble act of faith but to trust 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 plunger distress, to be able to say, this is not the first time I have been in these deeps, yet emerged out of them. Hence it was that Christ stood up his disciples' memories, with what providence had formerly wrought for them in a day of straits. Oh, ye of little faith, why reason ye among yourselves because you have brought no bread?

you not yet understand, neither remember, Matthew 16, 8 to 11, as if he had said, were you never under any strait for bread before now? Is this the thirst difficulty that ever your faith combated 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 little faith, for a very ordinary and small measure of faith, assisted with so much experience as you have had and enable you to trust God. There is as much difference between believing before and after experience as there is between swimming with ladders and our first venture into the deep waters without them. What a singular encouragement of 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, and one is his power, the other his willingness to help. 1. Unbelief objects the impossibility of relief in deep distress. Can God furnish a table in the wilderness? Can he give bread also? Can he provide flesh for his people? Psalm 78 19 O violent 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 have helped.

Therefore he can say his hand is not shortened, Isaiah 591. That is, he have as much power and ability as formerly. 2. Unbelief objects against the will of God. whether he will now be gracious, though he have formerly been so, but after so many experiences of his readiness to help, what room for doubting remains? First Paul and third from the experience of what he had done, what he could do, two Corinthians one ten, and so did David one Samuel 1736. Indeed, if a man had never experienced the goodness of God to him, it were not so heinous

the sin to question his willingness to do him good. What place is left after such frequent trials? Two, it gives great encouragement to faith as it answers the objections of unbelief drawn from the subject. Now these objections are of two sorts or so. One, such as are drawn from our great unworthiness. How, say, of unbelief can so sinful and vile a creature, expect that ever God should do this or that for me. It is true. We find he did great things for Abraham, Isaac, Jacob, Moses, etc. But these were men of eminent holiness, men who obeyed God, and denied themselves for him, and did more in a day to his glory than ever I did in all my days. Well, but what signifies all this to a soul, that under all its sensible farreness and unworthiness have tasted the

goodness of God as well as they. As unworthy as I am, God have 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. Romans 5. 10. 2. Searches are drawn from the extremity of our present condition. If troubles or dangers grow to a height, and we see nothing but ruin and misery in the eye of reason before us. Now unbelief becomes impotunate 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 despondences, and yet God have carried me through all. Psalm 77, 7 to 9. This is, 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. Fifth motive, the recognition of former providences will minister to your soul's 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 Psalm 61, 7, 8.

If God will prepare mercy and true for David, he will prepare praises for His God and that daily. By thee have I been holding up from the womb, thou art he that took me out of my mother's boughs, Their mercies from the beginning are recognised. My praise shall be continually of thee. Psalm 71, 6. There the natural result of those recognitions is expressed. There are five things belonging to the praise of God, and all of them have relation to his providences exercised about us.

1. A careful observation of the mercies we receive from him. Isaiah 41, 17 to 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 owe my soul and forget not all his benefits. Psalm 103, 2. Hence the Lord brands the ingratitude of his people.

They soon forgot his works. Psalm 106. 13. 3. A due appreciation and valuation of every providence the doff us good. 1 Samuel 12, 24. That providence that said them in the wilderness with manner was the most remarkable providence to them,

but they not, valuing it at its worth, God had not that praise for it which he expected. Numbers 11, 6. 4. The exaltation of all the faculties and powers of the soul, and the acknowledgement of these mercies to us. Thus David, bless the lord o my soul and all that is within me bless his holy name psalm 103 one soul praise is the very soul of praise this is the very fat and marrow of that thank offering five a suitable retribution for the mercies received this david was careful about psalm a hundred and sixteen one and the lord tax his good hezekiah for the neglect of it two chronicles

32, 24, 25. This consists in a full and hearty resignation of all to him, that we have received by providence from him, and in our willingness, actually depart with all for him, when he shall remand it. First 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 of respect to providence, so all the motives and arguments obliging and engaging souls to praise are found therein also. To this end, consider how the mercy and goodness of God are exhibited by providence to excite our thankfulness. 1. That the goodness and mercy of God are let out upon His people and 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, that's the goodness and kindness of God in the dispensing of them that engages the gracious soul to praise. Because thy loving kindness is better than life, my lips shall praise thee. Psalm 63, 3. To give, maintain and preserve our life a choice acts of providence. 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.

Psalm 103. 4. It is this a sanctified soul, desires God would manifest in every providence about him. Psalm 177. And what is our praising of God else, but our showing forth that loving kindness, which he showed forth in his providences? Psalm 92. 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, obliged 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 Samuel 7, 18, that is, to raise me by providence for a mean condition to all this dignity, from following the ewes to feed Jacob his people. Psalm 78, 7071. O this it is that engages thankfulness, Genesis 32, 10. 3. As the Freeness of mercies dispensed by providences engage of praise, so the multitudes of mercies heap this way upon us strongly oblige the soul to thankfulness. Thus David comes before the Lord, encompassed with a multitude of mercies to praise him.

Psalm 5. 7. We have our loads of mercies, and that every day. Psalm 68. 19. Oh, what a rich heap will the mercies of one day make being laid together. 4. As the multitudes of mercy, dispensed by providence obliged 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 have to all our wants, straits and burdens, like as a father pity of his children, so the Lord pittieth then that fear him. Psalm 103. He is full of boughs, as he signified in James 5.11. Yea, there are not only boughs of compassion in our God, but the tenderness of bows like those of a mother to her sucking child. Isaiah 49. 15. He feels all our pains as if the apple of his eye were touched. Zechariah 2.8. And all this is discovered to his people in the way of his providences with them. Psalm 111 to 4. Of who of all the children of God have not often found this in his providences, and who can see it and not be filled with thankfulness? All these are so many bands clapped by providence upon the soul to oblige it to a life of praise. Hence it is that the prayers

of the saints are so full of thanksgivings upon these accounts. It is sweet to recount them to the Lord in prayer, delight at his feet and an unholy assonishment at his gracious condescension to poor worms. Sixth motive. The due observation of providence will endure 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 returns of praise from us to God. One Corinthians 3, 21 to 23. All things are ours. Upon no other time, title, but are 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. One, 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 are temporal ones of the acquisitions of his blood. For a sin forfeited all, so Christ restored or, 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. Romans 8.32. Heaven itself, and all things needful to bring us thither, among which is principally included the tutelage and aid of divine providence, so that whatever good we receive from the hand of providence,

we must put it upon the score of Christ's blood. 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 came to me freely. It is sweet in the possession, but costly in the acquisition. Now this is the most endearing consideration.

Did Christ die that these mercies might live? did he pay his invaluable blood to purchase those 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 of 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,

is through his poverty we are enriched. 2 Corinthians 8. 9. These sweet mercies that are born of Providence every day are the fruits of the travail of his soul. 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.

Christ. Matthew 6. They are given with him, as in Romans 8, 32. This is the tenure by which we hold them, 1 Corinthians 3, 21 to 23. What we lost in Adam is restored again with advantage in Christ. Immediately upon the fall, the curse, Genesis 317, 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 doff 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 bound to fall to open-handed to many of them and fills them with earthly comforts, but not one special sanctified mercy is to be found among all their enjoyments. These gifts of providence do but deceive, defile and destroy them through their own corruptions

and for want of union with Christ, the prosperity of fools shall destroy them. Proverbs 1.32. When a man is once in Christ, the noble providences is sanctified and sweet. Unt to the pure all things are pure, Titus 1.15. A little of the righteous man hath is better than the treasures of many wicked.

Psalm 3716. Now Christ becomes a head of influence, as well as of dominion. In all things he consults the good, of his own members. Ephesians 1.22. 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 there receive directions and orders from Christ, as you may see in that admirable scheme of Providence. Ezekiel 1. 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. Without it they could have done nothing for you. It is your head in heaven, that consult 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 rough of devils and men. He holds the reins in his own hands. Revelation 2. 10. It was the care of Christ over his poor sheep at Damascus, that stopped the raging adversary, who was upon the way, designing to destroy them. Acts 9. 4. The continuation of all your mercies and comforts outward, outward, is the fruit of intercession in heaven for you. 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. Revelation 5. 6, Hebrews 9. 24

By this is intercession, our peace and comforts are prolonged to us. Zechariah 1 12.13 Every sin we commit will put an end to the mercies we possess. we possess, were it not for that caution which is put in for us by it. If any man's sin, we have an advocate with the thava, Jesus Christ the righteous, and he is the propitiation for our sins. 1 John 2. 1. 2. This stops all pleas, and procures new pardons for new sins.

Hence it is he saves to the uttermost. Hebrews 7.25. To the last completing act. new sins do not do away our former pardons, nor cut off our privileges settled upon us in Christ. 5. Returns and answers of all your prayers and cries to heaven, for the removing of your afflictions, or supply of your wants, or will be cured and obtained for you by Jesus Christ. He is the master of your requests.

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 so whether your distresses should be. Revelation 8, 3 and 4. It is his name that gives your prayers their acceptance, John 15, 16, because the Father can deny him nothing. Therefore your prayers are not denied. Dove 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 you to you. 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 between God and you. Your mercies are all comprised in this covenant, even your daily bread.

Psalm 111.5. As well as your justification and other spiritual mercies, it is your covenant interest that secures to you whatever it comprises. Isaiah 55, 3. Hence they are called the sure mercies of David. Nay this it is 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 Samuel 23, 5. But now all this hangs entirely upon Christ. The New Testament is in His blood, 1 Corinthians 11, 25. And whatever mercies you reap from that covenant, you must thank the Lord Jesus Christ for them. Put all this together, and then think how such considerations will endear Christ to your souls.

The due observation of Providence have a marvellous efficacy to melt the heart, and make it for, and relent ingeniously 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 of the sins committed, or the different administrations of Providence towards itself and others? 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 have led him all along the way that he have 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 the it broke out early in thy youth, even the first-born mercies from the womb of Providence, and thou would say, What need I go further? Here is enough not only to move, but overwhelm my heart. May I not from this time cry unto thee, my father? They art the guide of my youth? Jeremiah 3. 4. What a critical time is the time of youth. It is the molding age, and ordinarily, according to the course of those leading providences. After, providences to 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 acquaintance as moulded and formed thy spirit to a better temper did he then direct thee into that way of employment wherein there has seen so large a train of happy consecrated ever since following thee, and wilt thou not from henceforth say, My father, my father, thou art the guide of my youth, too, Let us but bring our thoughts close to the providences of after-times,

and consider how the several changes and removes of our lives have been ordered for us, things we never foresaw, nor designed, 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 forts have not been our thoughts, nor his ways are ways. Among the eminent mercies of thy life, reader, how many of them have been mere surprises to thee?

Thy own projects have been thrust aside to make way for better things, designed by providence for thee. Three, do but observe the springs and autumns of providence, in what order they have flourished and faded with thee, and thou would 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 open to receive thee, such a relation raised up or continued to refresh thee,

and no sooner do providence deprive thee of any of them, but either thy need of them ceased, or some other way is open to thee, O, the depth of God's wisdom and goodness, O the matchless tenderness of God to his people. 4. Compare the dealings of Providence with you and others. Yea with others that sprang up with you in the same generation. It may be in the same families, and from the same parents. It may be in families greater and more flourishing in the world than yours,

and see the difference upon many great accounts it have made between you and them, I knew a Christian, who after many years' separation, was visited by his own brother, the very sight of whom wrought upon him, much as the sight of Benjamin did upon Joseph, so that he could not be framed 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, admire the distinguishing grace of God, saying, Was not Esau Jacob's brother? O grace, grace, astonishing grace. Five. Compare the carriage of providence towards you with your own carriage towards the Lord, and it must needs melt your hearts to find so much mercy bestowed, where so much sin have been committed.

What place did you ever live in, where you cannot remember great provocations committed, and manifold mercies notwithstanding that received? O with how many notwithstandings and neverthelesses, have the Lord done you good in every place, What relation have not been abused by sin, and yet both raised up and continued by Palladence for your comfort. In every place God have left the marks of his goodness, and you with remembrance of your sinfulness. Give yourselves but leave to think of these things, and it is strange if your hearts relent

not at the remembrance of them. Six, do but compare your own dangers with your fears, and both with the strange outlets and doers of escape providence have 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 stood at fears of the issue, you within you, you turn to the Lord in that distress, and have he not made a way to escape and delivered you from all your fears? Psalm 34, 4. Oh, is your life such a continued frong,

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. I will both lay me down in peace and sleep, for the Lord only make of me to dwell in safety. Psalm 4. 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 hitherto brought all things for him, and he means not to lose the comfort of one night's rest, or bring the evil of tomorrow upon the day, but knowing in whose hand he is wisely enjoys the sweet felicity of a resigned will. Now this tranquility of our minds is as much begotten and preserved by a due consideration of providence

as by anything 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 of providence hath over the the birds of the air, the lilies of the field, how he feeds the one and clothes the other, without any anxious care of theirs, would have them well consider those providences,

and reason themselves into a calm and sweet composure of spirits from those considerations, Matthew 6, 25 to 34. Two things destroy the peace and tranquility of our lives. I'll be wailing past his appointment. or fearing future ones. But would we once learn, provision 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 own conjectures, coming to their hand yet to bulk them and flee from them, and the evil they fought themselves sufficiently secured from, to invade them? I say, would we consider how providence daily baffles those pretensions of men and asserts its own dominion, it would greatly conduce the tranquillity of our lives. This is a great truth that there is no face of adversity so formidable,

but being viewed from this station would become amnical. 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 faults and cares of our minds, or labours of our hands. I had not fought, said Jacob, to have seen thy face,

and though God have showed me thy seed also. Genesis 48, 11 There is a frequent coincidence of providence In a way of surprise Which from no appearance Or 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 stuff 2. The profound wisdom of providence in all that it performeth for the people of God. The wheels are full of eyes. Ezekiel 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 and 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, where notwithstanding the issues of providence, have convinced us that our danger lay in what we courted, and our good in what we said judiciously declined. This also is a sweet principle of peace and quiet to the Christian's mind, that he knows not but his good may be 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 their latter end. Deuteronomy 8, 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. Jeremiah 24. 5. How often have we retracted our rash and headlong censures of things upon experience of this truth,

and been taught to bless our afflictions and disappointments, in the name of the Lord. Many a time have we kissed those troubles at parting, which we met with trembling, and what can promote peace under doubtful providences, more effectually than this. Three, 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 Samuel 7. We never found him wanting to us in any case hitherto. This is not the thirst straight we have been in, the thirst time that our hearts and hopes have been low. Surely he is the same God now as heretofore.

His hand is not shortened, neither does his faithfulness fail. O recount in how great extremities former experience have taught you not to despair, for 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 cause providence usually holds,

and accordingly with great probability, collect what they may expect from what, in light cases, they are formally observed. Christian, examine thine own heart and its former observations, and thou would find, as in Psalm 89, 30 to 32, that it is usually the way of God to prepare some smart rods to correct thee, when either thy heart has 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, 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 thee, for I am merciful, saith the Lord, and I will not keep anger for other, only acknowledge thine iniquity, etc. Jeremiah 3, 12, 13. If therefore I find the blessed effects of the rod upon me, that it have 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, and may conjecture a more comfortable aspect of providence will quickly appear. The refreshing and reviving time is nigh.

5. these usual 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. One, it is a mighty composing meditation and we compare the providences of God towards the inaminate and irrational creatures with his providences towards us.

Doffey take care for the very fouls of the air, for whom no man provides, as well as those at the door which we will, daily feed. Duffy said clove 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, too,

or if we compare the bounty and care that providence have expressed to the enemies of God, how it feeds and cloves 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 has set his love To whom he hath given his son

And for whom he have designed heaven itself Free It must needs quiet us When we consider what the Lord did for us In the way of his beforehand And 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 had owned him not in any of his mercies, bestowed thousands of mercies upon us, and we had no title to Christ, nor any one promise, and will he now do less for us since we have 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 one, the holiness of God is manifested to us in all his works of providence, the Lord is righteous in all his ways, and holy in all his works.

Psalm 145.17, the instruments used by providence may be very very important. 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 defared and stained by their impurity. Then the sunbeams are by the noisome exhalations of a dunghill. He is the rock, his work is perfect, for all his ways at judgment, a God of truth and without iniquity, just and right is he.

Deuteronomy 32, 4. So that in all his providences he sets before us a perfect pattern of holiness, that he might be holy in all our ways, as our Father is in all his ways, but 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 reforms, as it is in Hosea 2.6, but that we should not find our path to sin. Why do you clog us, but to prevent our straying from him? Lest I should be exalted above measure, there was given me a fawn in the flesh,

a messenger of Satan to buffet me. 2 Corinthians 12, 7. Oh, it is 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. Shouldest 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 laboursed often under infermities. 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 I'd 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 stings of conscience and groans under guilt. Three, the providences of God may be observed to conduce to our holiness, not only preventing sin, but we may not fall into it. but also purging our sins when we have fallen into them. Footnote. God would not suffer instruments to rub so hard

if it were not to fetch out the dirt that is ingrained in our natures. He does purity so well, he'd rather see a hole than a spot in his child's garment. Guernal's Christian armour, paragraph 2. Page 221. End of footnote. By this, therefore, shall the Iniquet. of Jacob be purged, and this is all the fruit to take away his sin, Isaiah 27-9, and so Daniel 11, 33 to 35.

They are of the same use that fire and water are for purging and cleansing, not that they can purge us and 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 afflicted 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 one, 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. O Lord, rebuke me not in thy wrath, neither chasten me in thy hot displeasure, for thine arrows stick fast in me, and thine hand presseth me sore.

There is no soundness in my flesh, because of thine anger, neither is there any rest in my bones because of my sin. Psalm 38, 1 to 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 time sets before us than formerly we ever saw. Thy own wickedness shall correct thee, and thy backsliding shall reprove thee. Know therthor, and see that it is an evil thing and bitter, that thou hast forsaken the Lord thy God, and that my fear is not in thee, saith the Lord God of hosts. Jeremiah 2.19.

O the gall and wormwood that we chased in 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. Isaiah 30, 1 to 5. This also convinces them of the folly that is in sin, and makes them cleaves 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 34.31. Oh, happy providences! How smart soether that make the soul forever 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-sane thing that you sorrowed after a godly sort, what carefulness it wrought in you, etc. 2 Corinthians 7.11 O with what a man have been under a sanctified rod, which have 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 it is for me to buy repentance at so dear a rate? Have I not smited enough already? You may as well ask me whether I shall run again into the fire

after I have been already scorched in it. Five, providences do greatly improve and promote holiness, but 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. There will melt a man's heart in love to the God of His mercies, and so pain his heart that he shall not be quiet, until he have found a place to pour out his soul in thankfulness to the Lord. 2 Samuel 7, 18. Afflicted providences will drive us to the feet of God, and there make us to judge and condemn ourselves, and all this have an excellent use to destroy sin and promote holiness in the soul. 10th motive. Lastly, the consideration and study of providence will be a singular use to us in a dying

hour. Hereby we treasure up that which will singularly sweeten our death to us and greatly assist our faith in the last encounter. We find, when Jacob died, what reflections he had upon the dealings of God with him in the various providences of his life. See Genesis 48, 3, 7, 15, 16. In like manner, you find Joshua recalled in the providences of God, were at the brink of the grave. They were the subject of his dying discourse, Joshua 24, and I cannot but think it is sweet clothes to the life of any Christian. It must need sweeten a deathbed to recount there the several remarkable passages of God's care and love to us, from our beginning to that day, to reflect upon the mercies that went along with

us all the way, and 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 have performed to you all your lifelong. Now the meditations of these things must needs be of great use in that day if you consider the following particulars. One, 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 until the last encounter,

and then his great design is to persuade the saints. The God loves them not, have no care nor regard for them, nor their cries. Though they pray for ease, and cry for sparing mercy, they see none comes. He 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 greatly handled than they. There are no bans in their death, Psalm 73, 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 of a Christian, who have been treasuring up all his lifelong the memories of God's tender regard?

both to his wants and prayers, and that have 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, I will not suffer the soul to give up so easily a truth, which have so often sensibly felt and tasted.

I am sure, saith he, God have had a tender, fatherly care of me ever since I became his. He never failed me, yet in any form of straight, and I cannot believe he will do so now. I know his love is like himself unchangeable. Having loved his own which were in the world, he loved them unto the end.

John 131 For this God is our God for ever and other. He will be our guide, even unto death. Psalm 48, 14. Did he love me in my youth, and will he cast me off in my decrepit age? O 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 71, 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 23, 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 7.59. 60. Though a two signal and remarkable acts of faith but 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 have been gathering up from the day of its espouses to Christ, unto its dying day, which is, in a sense, its marriage day. O with what encouragement may a soul throw himself into the arms of that God, with whom he has so long conversed and warped in this world, whose visits have been sweet and frequent,

whom the soul have contracted so intimate acquaintance in this world, whom he have committed all his affairs to, formerly, and still found him a faithful God, and now have 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 of God, for all the mercies that ever they recede 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 that there are thousands of mercies forgotten by the best of Christians, and memory of brass cannot contain them, and I know also that Jesus Christ must make up the account for us, O 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. For, 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 at him in this world, strengthened himself and sat upon the bed, and related to him the eminent appearances of God to him, and a place is where, Genesis 48, 2, 3, was also an account of his afflictions, verse 7. Sir 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 have fulfilled the same to a titul in his day. And behold saith he, This day I am going the way of all the earth, and you know in all your hearts and in all your souls, do not one thing have 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 have failed thereof, Joshua 2314. 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 of 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 thereily there is a reality and an extancy in the ways and people of God? Five, at death we begin the angelical life of praise and thanksgiving. We then enter upon our everlasting sweet employment, and as I doubt not, for the providences in which we were concerned in this world, 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, especially when we are ready to enter upon that blessed state. Let it therthal be your daily meditation and study what God have been to you, and done for you, from the beginning of his way hitherto. And thus I

have spread before you some encouragements to this blessed work. Oh, 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 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?

Psalm 106, 2 End of Section 13 Section 14 of divine conduct or the mystery of providence All Librethox recordings are in the public domain For more information or to volunteer Please visit libidox.org Divine conduct or the mystery of providence

By John Flaville Section 14 Thus I have through the aid of providence dispatch 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 of all practical cases to be stated. You have heard how providence performeth all things for you.

Learn hence. Thirst corollary, that God is therthold 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 oh 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 hosea two eight that is she did not actually and affectionately consider my care over her, a 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. Isaiah 26 11

The ox know of his owner, and he asks his master's crib, Isaiah 1.3. The most dull and stupid creatures know their benefactors. Oh, 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 If 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 7. 17. 18. Such is his tender care over you, that he withdraws not his eye from you. See Job 36, 7. Lest any hurt you, he himself will guard and keep you day and night. Isaiah 27 3. Should he withdraw his eye or hand one moment from you?

That moment would be your ruin. 10,000 evils watch, but for such not. 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. Tuteronry 33. 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. O, that I could be to God with my hand is to me, namely a serviceable, useful instrument. Shall God do all things for you, or 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 have 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, Isaiah 5 1 to 4. O that in return for all the benefits of providence, You would say to God, as grateful Elishas said to the Shulamite, Behold there has been careful for us of all this care. What is to be done for thee? 2 Kings 4.13.

And with David, what shall I render unto the Lord for all his benefits towards me? Psalm 116. 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. Oh, be active for that God, who is acting every moment for you. 4th corollary, doeth 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 have 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 had thee, that it cannot hear. Messiah 59 1 If anything put a stop to his mercy It is your iniquities Your distrust and infidelity How long will it be here 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 or cure it, look back, and you may see them. Certainly, you have been often forced by providence with shame and repentance to attract your rash censures of his care. Yet will you fall into the

same distemper again? Oh, that you had once learned 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, do have 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 labor 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 isaecchio thirty six thirty seven i reckon that business as good as done that mercy as good as if it were in hand that trouble as good as over for the doing enduring or removing whereof we have engaged god by prayer it is our folly to engage this instrument or the thing that is our folly to engage this instrument or the thing

that verse, to attempt this way and that way to compass our design, and all the while forget him, upon whose pleasure or instruments and means entirely depend. That which begins not with prayer, sold and winds up with comfort. The way of man is not in himself. If it were, prayer might then be reckoned lost labour. O let him that performs all be owned and acknowledged in all, 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 Christodom 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 bit of Christian such a prudent soul. But even as a spark is easily extinguished in the sea, so will the favour of God extinguish all those troubles. It is with such a soul, saith he, as it is of the heavens.

We think the heavens suffer when they are overspread with clouds, and the sun suffers when it is eclipse. There is no such thing, they suffer not when they seem to suffer. Everything is well, be well, when all is well between us and God. The great consolation of the saints lies in this, that all which concerns them is in the hands of their father, and had utterly despaired, saith Luther, had Christ not 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 Boromus that there were some that laid weight for his life, his answer was, what is God in the world for nothing, and as

notable was to reply a solentarius in a like case. If God takes no care of me, how do I live? How have I subsisted hitherto? Though it seemed a remance to many, for 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 ensure a destiny, that can control the stars and give them forth there, namely in the scriptures, where it is evidently found that a good man may even be his own carther. Oh, that we would but 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 a way of your duty. These are sure rules to secure yourselves and your interest in all the vicissitudes of this life. End of Section 14.

Section 15 of Divine Conduct or the Mystery of Providence. All Librethox recordings are in the public domain. For more information or to volunteer, please visit libidox.org. Divine Conduct or the Mystery of Providence by John Flaville. Section 15 My last work will be to state free. or four practical cases about this subject, and so I shall shut up this discourse of providence. First case, how may a Christian discover the will of God and his own duty under dark

and doubtful providences? In order to the clearing of this case, we are to consider what is meant by the will of God. What, by those doubtful providences that make the discovery of his will difficult and what rules are to be absurd for the clearing up of God's will to ourselves under such difficult and puzzling providences? As to the will of God it falls under a two-fold consideration namely of his secret and revealed will. This distinction is found in that scripture. The secret things belong unto the Lord our God. But those things which are revealed belong unto us, etc. Deuteronomy 29. 29. The first is the rule of his own actions, the latter of ours,

and this only is concerned in the query. This revealed will of God is either manifested to us in his word or in his works. The former is his commanding will, the latter his affecting or permitting will, the one concerning good, the other about evil. In these ways God manifests his will to men, but yet with great variety and difference, both as to the things revealed, to persons to whom he reveals them, and the degrees of clearness in which they are revealed. 1. As to the things revealed, there is great difference, for the great and necessary duties of religion are revealed to us in the word

with great purpose purity and evidence. about these there can be no hesitation but things of a lower nature and lesser concern are left more obscure two as to the persons to him God reveals his will there is great difference some are strong men others babes on Corinthians 3 1 some have senses exercised others are of weak and dull understanding

and we know everything is received according to the the ability and measure of the person receiving it. Hence it is that one man's way is very plain before him. He knows what he ought to do. The other is ever and anon at a loss, dubious and uncertain what to do. Three, the manner of gods revealing his will to men is also very different. Some have had special, personal and peculiar discoveries of it made to them. So had Samuel about the choice of the person whom he should anoint king. 1 Samuel 9.15. Well, so had David. 1 Samuel 23, 2, 4, 9 to 12. Where you find, upon his inquiry of God, likely by the Urim and Thumin, God, God told him what was his duty as to that expedition, and what would be the event of it. but now all are tied up to the ordinary standing rule of the written word

and must not expect any such extraordinary revelations from God. The way we now have to know the will of God concerning us in difficult cases is to search and study the scriptures and where we find no particular rule to guide us in this or that particular case. There we are to apply general rules and govern ourselves according to the analogy and proportion they bear towards each other. But now it often falls out

that in such doubtful cases we are entangled in our own thoughts and put to a loss what course to take. We pray with David that God would make his way plain before us. Psalm 5 8 Afraid we are of displeasing God and yet doubtful we may do so whether we resolve this way or that.

And this comes to pass not only through the difficulty of the case and from our own ignorance in inadvertency, very frequently from those providences that lie before us, wherein God seems to hint his mind to us, this way or that, or whether we may safely guide ourselves by those intimations of providence is doubtful to us,

that God doff give men secret hints and intimations of his will by his providence, cannot be doubted, but yet providences in themselves are no stable rule of duty, nor sufficient discovery of the will of God. You may say of them, Behold I go forward, but he is not there, and backward that I cannot perceive him.

On the left hand where he doff work, but I cannot behold him. He hide of himself on the right hand that I cannot see him. Job 23, 8, 9 If providence in itself be allowed, to be a sufficient discovery of God's will to us, then we shall be forced oftentimes to justify and condemn the same cause or person. For as much as there is one event happens to all, and as it falls out to the good, so to the wicked. Ecclesiastes 9, 2. Besides if Providence alone were the rule to judge any action or design by then, a wicked undertaking would cease to be so.

If it should succeed well, but sin is sin still, and duty is duty still, whatever the events and issues will they either be. The safest way their thought to make use of providences in such cases is to consider them as they follow the commands or promises of the word, and not singly or separately in themselves. If you search the scriptures with an impartial and unbiased spirit, in a doubtful case, pray for counsel and direction from the Lord, attend to the dictates of conscience. when you have done all and shall find the providences of god falling out agreeably to the dictates of your own conscience and the best light you can find in the word you may in such cases make use of it as an encouragement to you in the way of your duty but the most signal demonstrations of providence are not to be accepted against the scripture rule no smiles or successes of providence may in this case encourage us to proceed

And on the other side, no frowns or discouragements of providence should dishearten us in the way of our duty. How many soeth we should encounter therein? Holy Job could not find the meaning of God in his works, yet would he not go back from the command of his lips? Job 2312 The like resolution you find in David to proceed in his duty, and cleave to the word, how many stumbling blocks soever Providence should permit to be laid in his way. I am become, saithee, like a bottle in the smoke. Not only blacked, but withered up by troubles.

Yet do I not forget thy statutes. Psalm 119.83. And again, they had almost consumed me upon earth, but I forsook not thy precepts. Verse 87, Paul, by thy direction of the spirit, was engaged to go to Jerusalem. Acts 20. 22. After a clear revelation of the mind of God to him in that matter, how many difficult and discouraging providences befell him in his way, the disciples of Tyre said to him by the spirit, though in that they followed their own spirits, that he should not go to Jerusalem, Acts 21, 4. Then at Caesarea he met Agabus, a prophet, who told him what should befall him when he came thither.

Acts 21, 10, 11. All this will not dissuade him, and after all this, how passionately do the brethren beseech him to decline that journey? Verses 12, 13. Yet knowing his rule and resolving to be faithful to do it, he puts by all and proceeds on in his journey. Well then, providence in concurrence with the word may give some encouragement to us in our way,

but no testimony of providence is to be accepted against the word. If scripture and conscience tell you such a way is sinful, you may not venture upon it, how many opportunities and encouragement so whether providence may suffer to offer themselves to you, for they are only permitted for your trial, not your encouragement. Take this, therthal, for a sure rule, that no providence can legitimate or justify any moral evil. nor will it be a plea before God

for any man to say the providence of God gave me encouragement to do it though the word gave me none if therethor in doubtful cases you would discover God's will cover yourselves in your search after it by these rules 1 get the true fear of God upon your hearts

be really afraid of offending him God will not hide his mind from such a soul The secret of the Lord is with them that fear him, and he will show them his covenant. Psalm 25, 14. 2. Study the word more under concerns and interests of the world less. The word is as a light to your feet. Psalm 119. 105. That is, it half a discovering and directive usefulness as to all the duties to be done, and dangers to be avoided. It is a great oracle at which you are to inquire.

To assure up its rules in your hearts and you will walk safely. Thy word has I hid in my heart that I might not sin against thee. Psalm 119. 3. Reduce what you know into practice and you shall know what it is your duty to practice. With any man do his will, you shall know of the doctrine. John 7. 17. A good understanding. have all they that do his commandments. Psalm 111.10. 4. Pray for illumination and direction in the way

that you should go. Beg the Lord to guide you in straits, and that he should not suffer you to fall into sin. This was the holy practice of Ezra. Then I proclaimed a fast there at the river a heather, that we might afflict ourselves before our guard, to seeketh him a right way for us. and for our little ones and for all our substance. Ezra 821 5. And this being done follow providence so far as it agrees with the Word and no further. There is no use to be made of Providence against the Word, but in subservency to it,

and there are two excellent uses of Providence in subservency to the Word. 1. Providances as they follow promises and prayer are evidences of God's faithfulness in their accompaniment. When David languished under a disease and his enemies began to triumph in the hopes of his downfall, he prays that God be merciful to him and raise him up, and by that he saith, he knew the Lord favoured him because his enemy did not triumph over him. Psalm 41.11 This providence he looks upon as a token for good.

as elsewhere he calls it. Psalm 86.17. 2. Providences give us loud calls to those duties, which the command lays upon us. Tell us when we are actually and presently, and the obligation of the commands as to the performance of them. Thus when sad providences before the church or ourselves, they call us to humiliation, and let us know that then the gods, the gods, command to humble ourselves at the feet of God is in force upon us. The Lord's voice cryeth to the city and the man of wisdom shall see thy name. Hear the rod and who hath appointed it. Micah 6. 9. The rod hath a voice and what doff it speak? Why now is the time to humble

your souls under the mighty hand of God? This is the day of trouble in which God have bid you to call upon him, and countrywise, when comfortable providence is refresh us, it now informs us, this is the time to rejoice in God according to the rule. In the day of prosperity, be joyful, Ecclesiastes 7, 14. These precepts bind always, but applied to various circumstances. It is our duty, therefore, and our wisdom, to distinguish seasons, and know the proper duties of every season. and providence is an index that points them out to us. Second case, how may a Christian be supported in waiting upon God,

whilst providence delays the performance of the mercies to him, of which he have long prayed and waited? Two things are supposed in this case, that providence may linger and delay the performance of those mercies to us, that we have long waited and prayed for, that during that delay and suspension, our hearts and hopes may be very low and ready to fail. 1. Providence may long delay the performance of those mercies we have prayed and waited upon God for.

For the right understanding of this, know that there is a twofold term, or season, fixed for the performance of mercy to us. One by the Lord our God, in whose hand times and seasons are, Acts 1,7. Another by ourselves, who raised up our own expectation, of mercies, sometimes merely through the eagerness of our desires after them, and sometimes upon uncertain conjectural grounds and appearances of encouragement that lie before us. Now nothing can be more precise, certain, and punctual than is the performance of mercy at the time and season which God have appointed, how long soever it be, or how many obstacles soever lie in the way of it,

there was a time prefected by God himself of the performance of that promise of Israel's deliverance out of Egypt and it is said at the end of the 430 years even the South Saint Day who came to pass that all the hosts of the Lord went out of the land of Egypt Exodus 1241

Compare this with Acts 717 and there you have the grounds and reason why their deliverances was not nor could be delayed one day longer because the time of the promise was now come. Promises must accomplish their appointed time and when they have so done providence will fulfill them and not one of them shall miscarry

but for the seasons which are of our own fixing an appointment as God is not tied to them so his providences are not governed by them and hence are our disappointments we looked for peace but no good came for time of health and behold trouble Jeremiah 8.15 And hereupon is it that we fret at the delays of providence

and suspect the faithfulness of God in their performance. But his thoughts are not our faults. Isaiah 55, 8. The Lord is not slack concerning his promise as men count slackness. 2 Peter 3, 9. It is slackness if you read, by our own rule and measure, but it is not so if you reckon and count it by gods. The Lord do not compute and reckon his seasons of working by our arithmetic.

You have both these rules compared, and the ground of our mistake detected in this scripture. The vision is yet for an appointed time, but at the end it shall speak and not lie, there it tarry. Wait for it, because it will surely come, it will not tarry. Abukuk 2. 3. God appoints the time when that appointed time is come. The expected mercies will not fail. But in the meantime, though it tarry, sayeth the prophet, wait for it, but will not tarry. Tarry and not tarry, how shall this be reconciled?

The meaning is, it may tarry much beyond your expectation, but not a moment beyond God's appointment. 2. During this delay of providence, the hearts and hopes of the people of God may be very low and much discouraged. This is very plain from what the scriptures have recorded of others, and every one of us may find in our own experiences. We have an instance of this. In Isaiah 49, 13, 14. In the 13th verse, you have God's faithful promise, that he will comfort his people and have mercy upon his afflicted. enough one would think to raise and comfort their hearts but the mercy promised was long in coming they waited from year to year and still the burden pressed them and was not removed and therefore zion said the lord have forsaken me and my lord have forgotten me verse fourteen as if she had said it is in vain to look for such a mercy god hath no regard to us we are out of his heart and mind he neither

cares for us nor minds what becomes of us. So it was with David, after God had made him such a promise, and in the time thereof so faithfully performed it, that neither was mercy better secure to any man, for they are called the sure mercies of David. Isaiah 55, 3. Yet Providence delayed the accomplishment of them so long, and suffered such difficulties to intervene, that he not only despairs to see the accomplishment of them, but even concludes God had forgotten them too. How long would thou forget me, O Lord, for ever? Psalm 131.

What he speaks here by way of question, he elsewhere turns into a positive conclusion. All men are liars, I shall one day perish by the hand of Saul. Psalm 116 11 And the causes of these despondencies and sinkings of heart are partly from ourselves and partly from Satan If we duly examine our own hearts about it

We shall find that these sinkings of heart are 1. The immediate effects of unbelief We do not depend and rely upon the word Without full trust and confidence that are due to the infallible word of a faithful and unchangeable God. You may see the ground of this faintness in that scripture. I had fainted unless I had believed. Psalm 2713.

Faith is the only cordial that relieves the heart against these faintings and despondences. Where this is wanting, always weak, no wonder our hearts sink at this rate and discouragements are before us. two our judging and measuring things by the rules of sense this is a great cause of our discouragements we conclude that according to the appearance of things so will be their issues if abraham had done so in that great trial of his faith he had certainly lost his footing but against hope that is against natural probability he believed in hope giving glory to god romans four eighteen if paul had done so he had fainted under his trials we think not say if he whilst we look not at the things that are seen two corinthians four sixteen eighteen

as if he had said that which keeps up our spirits is our looking off from things present and visible and measuring all by another rule namely the power and fidelity of god firmly engaged and the promises. Three, in all these things Satan manages a design upon us. Hence he takes occasion to suggest hard thoughts of God and to beat off our souls from all confidence in him, and expectations from him. He is the great cause of opposition between God and the saints. He reports the difficulties and fears that are in our ways, with advantage, and labours to weaken our hands and discourage our hearts in waiting upon God. And these suggestions gain the more credit with us because they are confirmed and attested by sense and feeling.

But here is a desperate design, carrying on under very plausible potences against our souls. It concerns us to be watchful now and maintain our faith and hope in God. How blessed is he who can resign all to God and quietly wait for his salvation, To assist the soul in this difficulty, I shall offer some further help, besides what have been formally given under the first creation,

in the following considerations. First consideration, though providence do not yet perform the mercies you wait for, yet you have no ground to entertain hard thoughts of God. What is possible God never gave you any ground for your expectation of these things from him. It may be you have no promise to have any faiths of God. your hope upon, and if so, why should God be suspected and dishonoured by you in a case wherein his truth and faithfulness were never engaged to you, if we are crossed in our outward concerns,

and see our expectations of prosperity dashed, if we see such or such an outward comfort removed, from which we promised ourselves much, why must God be accused for this? These things you promised yourselves, but where did God promise you prosperity, and the continuance of those comfortable things to you? The juice is promise, and show wherein he have broken it. It is not enough for you to say, there are general promises in the scripture that God will withhold no good thing, and these are good things which providence withholds them you. For that promise, Psalm 84. 11. Half its limitations, it is expressly limited to such as walk up rightly,

and it concerns you to examine whether you have done so, before you quarrel with providence and non-performance of it. Our friend, search thine own heart, reflect upon thine own ways, seest thou not so many flaws in thine integrity, so many turnings aside from God, both in heart and life that may justify. by God, not only with holding what thou lookest for, but in removing all that thou enjoyest. And besides this, limitation as to the object, it is limited, as all other promises

relating to externals are, in the matter or things promised, by the wisdom and will of God, which is the only rule by which they are measured out to men in this world. That is, such mercies in such proportions as he sees needful, and most conducive to your good, and those given out in such times and seasons, as are of his own appointment, not yours. God neither came under an absolute, unlimited tie for outward comforts to any of us. If we be disappointed, we can blame none but ourselves. Who bid us expect rest, ease, delight, and things of this kind in this world. He have never told us we shall be rich, healthy and at ease in our habitations. But on the contrary, he have often told us we must expect troubles in the world.

John 1633 And that through many tribulations we must enter into his kingdom. Acts 1422 All that he stands bound to us by promise for is to be with us in trouble. Psalm 91.15 To supply our real and absolute needs. When the poor and needy seek water and there is none and their tongue failer for thirst,

I the Lord will hear them. I the God of Israel will not forsake them. Messiah 41, 17. And to sanctify all these providences to our good at last, all things work together for good to them that love God. 8.28. And as to all these things, not one tital ever did or shall fail. Second consideration. But if you say you have long waited upon God for spiritual mercies to your souls according to the promise, and still those mercies are deferred, and your eyes fail whilst you look for them,

I would desire you seriously to consider of what kind those spiritual mercies are, for which you have so long waited upon God. Spiritual mercies are of two sorts, such as belong to the essence, the very being of the new creature, without which it must fail, or its well-being and the comfort of the inner man, without which you cannot live so cheerfully as you would. The mercies of the former kind are absolutely necessary, and therefore put into absolute promises as you read, and I will make an everlasting covenant with them that I will not turn away from them to do them good but I will put my fear in their hearts

they shall not depart from me Jeremiah 32 40 But as for the rest They are dispensed to us in such measures And at such seasons as the Lord sees fit And many of his own people live for a long time without them For the donation and continuance of the spirit to quicken, sanctify, and unite us with Christ

are necessary, for his joys and comforts are not so. A child of light may walk in darkness. Isaiah 50, 10. He lives by faith and not by feeling. Third consideration. You complain providence delays to perform to you the mercies you have prayed and waited for. But have you right ends in your desires after these mercies?

it may be that this is the cause you ask and receive not james four three the want of a good aim is the reason why we want good success in our prayers it may be we pray for prosperity and our end is to please the flesh we look no higher than the pleasure and accommodation of the flesh we beg and wait for deliverance on such a trouble and affliction not that we might be the more ready and prepared for a obedience, but freed of what is grievous to us, and destroys our pleasure in the world. Certainly, if it be so, you have more need to judge and condemn yourselves, then to censure and suspect the care of God. For all of consideration, you wait for good, and it comes not. It is your will brought to a due submission to the will of God about it. Certainly, God will have you to come to this before you enjoy your desires.

enjoyment of your desires is the thing that will please you the resignation of your wills is that which is pleasing to god if your hearts cannot come to this mercies cannot come to you david was made to wait long for the mercies promised him yea and to be content without it before he enjoyed it he was brought to be as a wean child psalm a hundred and thirty one two And so must you. Fifth consideration. Your betters have waited long upon God for mercy, and why should not you? David waited till his eyes failed. Psalm 69. 3. The church waited for him in the way of his judgments.

Messiah 26 8. Are you better than all the saints that are gone before you? Is God more obliged to you than to all his people? they have quietly waited and why should not you sit for consideration when you lose anything by patiently waiting upon god for mercies certainly not at all yet it will turn to a double advantage to you to continue in a quiet submissive waiting posture upon god though you do not yet enjoy the good you wait for yet all this while you are exercising your grace and it is more excellent to act grace than to enjoy comfort. All this while the Lord is training you up in the exercise of faith and patience and bending your wills in submission to himself.

What do you lose by that? Yea, whenever the desired mercy comes, it will be so much the sweeter to you. For how much faith and prayer have been employed to produce it, how many wrestings you have had with God, for it. So many more degrees of sweetness you will find in it when it comes. O thereth or thank not, however long God delay you. Seventh consideration. Are not these mercies you expect from God worth the waiting for? If not, it is your folly to be troubled for the want of them.

If they be, why do not you continue waiting? Is it not all that God expects them you for the mercies he bestows upon you, that you wait upon him for them? You know you have not deserved the least of them at his hands. You expect them not as a recompense but a free favour. It is so that certainly the least you can do is to wait upon his pleasure for them. Eighth consideration. Consider how many promises are made in the word to waiting souls. One scripture calls them blessed that wait for him. Isaiah 30, 18. Another tells us, none that wait for him

shall be ashamed. Psalm 25, 3. That is, they shall not be finally disappointed, would at last be partakers of their hopes. A third scripture tells us, they that wait upon the Lord shall renew their strength. Isaiah 40, 31. A promise you had need make much use of in such a fainting time, with many more of like nature,

and shall we faint at this rate in the midst of so many cordials as are prepared to revive us in these promises? Ninth consideration. How long have God waited upon you for the time when you will comply of His commands, and come up to your engagements and promises? You have made God wait long for your reformation. and obedience, and therefore have no reason to think it much if God make you wait long for your consolation. We have our how longs and have not God his. We cry, but thou, O Lord, how long? Psalm 6. 3. How long wilt thou forget me, O Lord, for ever? How long would thou hide thy face from me?

How long shall I take counsel in my soul, having sorrow in my soul, having sorrow in my heart daily. How long shall my enemy be exalted over me? Psalm 13. 1. 2. But surely we should not think these things long when we consider how long the Lord have exercised his patience about us. We have made him say, how long, how long? Our unbelief have made him cry. How long will it be if they believe me? Numbers 14. 11. our corrupt hearts have made in cry how long shall thane thoughts lodge within thee jeremiah four fourteen are in pure natures and ways of maiden cry how long will it be ere they attained innocence hesea eight five if god wait upon you with so much patience for your duties well may you wait upon him for his mercies tenth consideration this impatience and unbelief of yours expressed in your weariness to wait any longer as it is a great evil in itself so very probably it is that evil which obstructs the way of your expected mercies

you might have your mercies sooner if your spirits are quiet and more submissive the verse of the second case the third case how may a christian discern when a providence is sanctified and come 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. Romans 828 Not only things that are good in themselves as ordinances, graces, duties and mercies, the 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 those sin be so intrinsically and formerly evil in its own nature, that in its same nature, that in its same, 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 sinned instrument of good, yet his providence may make it the occasion of good to his people, so that spiritual benefits made by the wise overruling of providence be occasion 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, that not only as the occasions, but as the instruments and means of it. By this shall the iniquity of Jacob be purged. Isaiah 27.9, 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. Psalm 109.7. The ordinances are the savor of death. 2 Corinthians 2.16. The grace of God turned into wantonness. Jude verse 4.

Christ and self a rock of offence. 1 Peter 2.8. their table a snare psalm sixty nine twenty two their prosperity they ruin proverbs one thirty two as persons are so things work for good or evil to the pure all things are pure but to them that are defied and unbelieving is nothing pure titus one fifteen seeing therefore the events of providence fall out so opposite to each of other upon the godly and ungodly, everything thurtering 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 is sanctified to him or not. For the clearing of which I shall premise two necessary considerations, and then subjoined 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, that no man knoweth either love or hatred by all the things that are before him. Ecclesiastes 9.1. 2. We cannot understand the mind. and heart of God by the things he dispensed with his hand.

If prosperous providences before us, we cannot say, herein is a sure sign that God loves me, who have more of those providences than the people of His wrath? They have more than their hearts can wish. Psalm 73 7. Sure, that must be a weak evidence for heaven, which accompanies so great a part of the world to hell. of the world to hell. By these things we may testify our love to God, but from 10,000 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 to set a brand, or fix the 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 temple. When God draws the sword, it may cut off the right, as well as the wicked. Ezekiel 21 3. 2. Though the providences of God materially considered afford nor 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. Hebrews 12 11. The benefit of a providence is discerned as that of a medicine is, for the present it gripes and makes the stomach sick and loathing, but afterwards we find the benefit of it in our recovery of health and cheerfulness. Now the providences of God, being some of them comfortable, another sad and grievous to nature, and a way to discern the sanctification and blessing of them, being by the manner in which they come, and their operations upon our spirits. I shall consider the case as it respects both sorts of providences and show you what effects of our trouble, our comforts, will speak then to be sanctified and blessed to us.

End of Section 15. Section 16 of divine conduct are the mystery of providence. All Librethoc's recordings are in the public domain. For more information or to volunteer, please visit libidox.org. Divine conduct or the mystery of providence by John Flaville, Section 16. And thirst for sad and afflicted providences, in what kind or degree, soever they befall us. We may wantably conclude their blessings to us, and come from the love of God, when, one, they come in a proper season when we have needed them either to prevent some sin we are falling into or recover us out of a remiss supine and careless frame of spirit into which we have fallen

if need be you are in heaviness one peter one six certainly it is a good sign that god designs your good by those troubles which are so fitted and wisely ordered to suit the opportunity if you see the husband man loping a tree in a proper season it argues he aims with the fruitfulness and flourishing of it but to do the same thing at midsummer speaks no regard to it yea his design to destroy it two when they are thitted both for quality and degree to work properly upon our predominant corruptions then they look like sanctified strokes the wisdom of god is must seen in the choice of his rods. It is not any kind of trouble that will work upon and purge every sin, but when God sends such afflictions as like medicine are appropriated to the disease the soul labours under. This speaks divine care and love.

Thus we may observe, it is usual with God to smite us in those very comforts which stole away too much of the love and delight of our souls from God. to cross us in those things in which we raised up two great expectations of comfort these providences speak the jealousy of god over us and his care to prevent far worse evils by these sad but needful strokes and so for the degrees of our troubles sanctified strokes are ordinarily fitted by the wisdom of god to the strength and ability of grace within us in measure when it shoot a fourth that will debate with it his staph his rough wind in the day of the east wind oziah twenty seven eight it is an allusion to a physician who exactly weighs and measures all the ingredients which he mingles in a potion for his sick patient that it may be proportionate to his strength and no more as so much the next words intimate by this therefore shall the iniquity of jacob be purged 3. It is a good sign our troubles are sanctified to us when they turn our hearts against sin and not against God.

There are few great afflictions which before men that do not make them quarrelsome and discontented. Wicked men quarrel with God and are filled a discontent against him. So the scripture describes them. They are scorched with great heat and blasting the name of God which have to be. power over these plagues. Revelation 16. 9. But godly men, to whom afflictions are sanctified, justify God, and fall out with sin. They condemn themselves and give glory to God.

O Lord, righteousness belongeth unto thee. But unto us confusion of faces, etc. Daniel 9. 7. Where thought of a living man complain, a man for the punishment, of his sins. Lamentations 3. 39. Happy afflictions which make the soul fall out and quarrel only with sin. 4. It is a sure sign afflicting providences are sanctified when they purge the heart from sin and leave both heart and life more pure, heavenly, mortified and humble than they found them. Sanctified afflictions are cleansers. They pull down the

pride, we find the earthliness, and purge out the vanity of the spirit. So you read, Daniel 11, 35. It purifies and makes their souls white. Hence it is compared to a furnace, which separates the dross from the pure metal. Behold, I have refined thee, but not with silver. I have chosen thee in the furnace of affliction. Isaiah 48, 10. But for wicked men, let them be ever so long in the furnace. They lose no dross. Zechal 24, 6. How many Christians can bear witness to this truth?

After some sharp affliction have been upon them. How is the earthliness of their hearts purged? They see no beauty, taste no more relish in the world than in the white of an egg. Oh, how serious, humble and heavenly are they? till the impressions made upon them by afflictions be worn off, and their deceitful lusts have again entangled them. And this is the reason why we are so often under the discipline of the rod. Let a Christian, say if a late writer,

be but one or two three years without an affliction, and he is hardly good for anything. He cannot pray nor meditate, nor discourse as he was wont to do. but when a new affliction comes then he can find his tongue and comes to his knees again and lives at another rate five

it is a good sign of afflictive providences that sanctified to us we draw near to God under them and turn to him that smites us a wicked man under affliction revolts more and more Isaiah 1-5 turns not to him that smites him

Isaiah 913 But grows worse than before Formality is turned into stupidity and indolence But if God afflict his own people With a sanctified rod It awakens them to a more earnest seeking

of God It makes them pray more frequently spiritually and fervently than ever When Paul was buffeted by Satan He besought the Lord Frise 2 Corinthians 12 8. 6. We may conclude our afflictions to be sanctified and to come from the love of God to us, when they do not alienate our hearts from God, but inflame our love to him. This is a sure rule.

Whatever ends in the increase of our love to God, proceeds on the love of God to us. A wicked man finds his heart rising against God when he smites him, but a gracious heart cleaves the closer to him. He can love as well as justify and afflicting God. All this has come upon us, yet have we not forgotten thee. Neither have we dealt falsely in thy covenant. Our heart is not turned back. Neither have our steps declined from thy way. Though thou hast saw broken us in the place of dragons and covered us with the shadow of death, Psalm 44, 17 to 19. Here you have a true account. are the temper and frame of a gracious soul under the greatest afflictions. To be broken in the place of dragons, and covered with the shadow of death,

imports the most dismal state of affliction. Yet, even then, a gracious heart turns not back. That is, doff not for all this abate one dracham of love to God. God is as good and dear to him in afflictions as ever. 7. call our afflictions sanctified when divine teachings accompany them to our souls. Blessed is the man whom thou chastest, O Lord, and teaches him out of thy law. Psalm 94.12. Sanctified afflictions are I selves. They teach us sensibly and effectually

when the spirit accompanies them. The evil of sin, the vanity of the creature, the necessity of scuring things that cannot be shaken. Neither doff a Christian take a truer measure both of his corruptions and graces than under the rod. Now a man sees that filthiness which have been long contracted in prosperity, what interests the creature have in the heart,

how little faith, patience, resignation and self-denial we can find when God calls us to the exercise of them. O it is a blessed sign that trouble is sanctified, which makes a man thus turn in upon his own heart, search it, and humble himself before the Lord for the evils of it. In the next place, let us take into consideration those other providences which are comfortable and pleasant.

Sometimes they smile upon us in successes, prosperity and gratification of the desires of our hearts. Here the question will be, how the sanctification of these providences may be discovered to us. For resolution to this matter, I shall, for clearness sake, lay down two sorts of rules. One negative, the other positive. Thirst negative. One.

It is a sign that comfort is not sanctified to us, which comes not, ordinarily, in the way of prayer. the wicked boasteth of his heart's desire and blesseth the covetous whom the Lord abhoreth the wicked through the pride of his countenance will not seek after God God is not in all his faults Psalm 10

3 4 Here you see providence may give men their heart's desire Yet they never once open their desires To God in prayer about it But then those gifts of providence of providence are only such as are bestowed on the worst of men, and are not the fruits of love. 2. Whatever success, prosperity or comfort men acquire by sinful mediums, and indirect courses

are not sanctified mercies to them. This is not the method in which those mercies are bestowed. Better is a little with righteousness than great revenues without right. 8. Better upon this account that it comes in God's way, and with his blessing which never follows the way of sin, God have cursed the ways of sin, and no blessing can follow them. 3. Whatever prosperity or success makes men forget God, and cast off the care of duty, is not sanctified to them. It is unsanctified prosperity, which lulls men asleep into a deep oblivion of God. He made him ride on the high places of the earth, that he might eat the increase of the fields, and he made him to suck honey out of the rock, an oil out

of the flinty rock, butter of kine, and milk of sheep, fat of lambs and rams with the breed of bation, and goats with the fat of kidneys of wheat, and thou didst drink the pure blood of the grape, but Jesuam waxed fat and kicked. thou art wax and fat, thou art grown thick, thou art covered with fatness. Then he forsook God, which made him, and lightly esteemed the rock of his salvation. Of the rock that begat thee,

thou art unmindful, and has forgotten God that fawn thee. Deuteronomy 32, 13 to 18. The rich are rarely grateful. 4. When prosperity is abused, to sensuality, and merely serves as fuel to maintain fleshly lusts. It is not sanctified. They send forth their little ones like a flock, and their children dance. They take the timbrel and harp,

and rejoice at the sound of the organ. They spend their days in wealth, and in a moment go down to the grave. Job 21 11 to 13 5 It is a sign that prosperity is not sanctified to men When it swells the heart With pride and self-conceit Like Nebuchadnezzar

At the end of twelve months He walked in the palace of the kingdom of Babylon The king spake and said It's not this great Babylon That I have built for the house of the kingdom By the might of my power and for the honour of my majesty Daniel 4. 29.30.

6. That success is not sanctified to men, which takes them off their duty and makes them wholly negligent or very much indisposed to it. O generation, see ye the word of the Lord. Have I been a wilderness unto Israel? A land of darkness?

Wherefore say my, people, we are lords, we will come no more unto thee. Jeremiah 2.31. 7. Nor can we think that prosperity sanctified, which wholly swallows up the souls of men in their own enjoyments, and makes them regardless of public miseries or sins. They lie upon beds of ivory and stretch themselves upon their couches and eat the lambs out of the flock and the calves out of the midst of the stall. They chant to the sound of the vials and invent to themselves instruments of music like David. They drink wine in bowls and anoint themselves with the chief ointments, that they are not greed for the affliction of Joseph.

Amos 6. 4 to 6. 2. 2. Positively. 1. Those mercies and comfort. are undoubtedly sanctified to men, which humble their souls kindly before God, in the sense of their own vileness and unworthiness of them. Thus Jacob said, I am not worthy of the least of all thy mercies, etc. Genesis 32. 10. 2. Sanctified mercies are commonly turned into cautions against sin.

Ezra 9. 13. They are so many bands of restraint upon the sun. soul, to have them to make them shun sin. Three, they will engage a man's heart in love to the God of his mercies. See Psalm 181, compared with the title. 4. They never satisfy a man as to his portion, nor will the soul accept all the prosperity in the world upon that score, like Moses, steaming the reproach of Christ, greater riches than the treasures in Egypt, for he had respect unto the recompense of the reward. Hebrews 11, 26.

5. Nor do they make men regardless of public sins or miseries. See Nehemiah 2 1 to 3, compared with Acts 7.23. 6. It is a sure sign that mercies are sanctified when they make the soul more ready and enlarged for God in duty. therefore the lord established the kingdom in his hand then all judah brought to jehovah fat presence and he had riches and honour in abundance and his heart was lifted up in the ways of the lord c two chronicles seventeen five and six seven that which is obtained by prayer and return to god again in due praise carries its own testimonials with it that it came from the love of the love of God, it is a sanctified mercy to the soul. And so much for this third case. Fourth case,

how may we attain unto an evenness and steadiness of spirit under the changes and contrary aspects of providence upon us? Three things are supposed in this case. One, that providence have various and contrary aspects upon the people of God. Two, that it is a common thing with them. to experience great disorders of spirit under those changes of providence. Three, that these disorders may be at least in a great measure prevented by the due use and application of those rules and helps that God have given us in such cases.

1. The providence have various, ye contrary aspects upon the people of God, is a case so plain that it needs no more than the mentioning to let it in to all our understandings. Who of all the people of God have not felt this truth? Providence rings the changes all the world over. He increaseth the nations and destroyeth them. He enlargeeth the nations and straighteneth them again.

Job 12.23. The same it doff with persons. Thou has lifted me up and cast me down. Psalm 102. 10. Then, see what a sad alteration providence made upon the church. How doth the city sit solitary that was full of people? How is she become as a widow? She that was great among the nations and princess among the provinces.

How is she become tributary? Is it nothing to you or ye that pass by? Behold and see if there be any sorrow like unto my sorrow. which is done unto me, wherewith the Lord have afflicted me, in the day of his fierce anger, lamentations one, one, and twelve. And how great an instance was Job of this truth? See Job 29, compared to chapter 30. How many thousands have complained of Naomi, whose condition have been so strongly altered,

that others have said as the people of Bethlehem did of her, Is this Naomi? Ruth 1, 19 to 21. 2. These vicissitudes of providence commonly cause great disorders of spirit in the best of men. As intense heat and cold

try the strength and soundness of the constitution of our bodies, so the alterations made by providence upon our conditions, try the strength of our graces, and too often discover the weakness, and corruption of holy men. Hezekiah was a good man,

but yet his weakness and corruption was discovered by the alterations providence made upon his condition. When sickness and pains summoned him to the grave, what bitter complaints and despondencies are recorded. See Isaiah 38. And when providence lifted him up again

into a prosperous condition, what ostentation of they englandings, did he discover. Isaiah 39. 2. David had more than a common stock of inherent grace, yet not enough to keep him in an equal temple of spirit under great alterations. In my prosperity, I said, I shall never be moved. Thou didst hide thy face, and I was troubled. Psalm 30, 6 and 7. It is not every man that can say with Paul, I know, both how to be abased and I know how to abound. Everywhere, and in all things I am instructed both to be full and to be hungry, both to abound and to suffer need. Philippians 4.12,

He is truly rich in grace, whose riches or poverty, neither hinders the acting, nor impoverishes the stock of his graces. Though the best men be subject to such disorders of heart under the changes of providence. Yet these disorders may, in a great measure, be prevented by the due application of such rules and helps as God have given us in such cases. Now these helps are suited to a freefold aspect of providence upon us, namely, one, comfortable, two calamitous, three, doubtful, to all which I shall speak particularly and briefly. Question one. Question one. 1. How may we attain to an evenness and steadiness of heart under the comfortable aspects of providence upon us? Under providences of this kind, the great danger is, lest the heart be lifted up with pride and vanity,

and fall into a drowsy and remiss temper. To prevent this, we had need to urge humbling and awakening considerations upon our heart, such as these that follow. 1. These gifts of providence are common to the worst of men, and are no special distinguishing fruits of God's love. The vilest of men have been filled even to saiety with these things. Their eyes stand out with thatness. They have more than heart could wish. Psalm 73. 7. 2. Think how unstable and changeable all these things are. What you glory in today may be none of yours tomorrow. Riches make themselves wings and flee away as an eagle towards heaven.

Proverbs 23, five. As the wings of a foul grow out of the substance of the body, so the cause of the creatures transistor is in itself. It is subjected to vanity, and that vanity like wings carries it away. they are but fading flowers James 1 10 3

The changes of providences Are never nearer to the people of God Than when their hearts are lifted up Are grown secure by prosperity Dov Hezekiah glory in his treasures The next news he hears Is of an impoverishing providence at hand Isaiah 39

2 to 7 Others may be left to perish in unsanctified prosperity, but you shall not. For, this is a great discovery of the carnality and corruption that is in thy heart. It argues a heart little set on God, little mortified to the world, little acquainted with the vanity and ensnaring nature of these things. O you know not what heart you have, till such providences try them, and is not such a discovery matter of deep humiliation.

5. Was it not better with you in a low condition than it is now? Reflect and compare state with state and time with time. How is the frame of your hearts altered with the alteration of your condition? So God complains of Israel. I did know thee in the wilderness,

the land of drought. According to their pasture, so were they filled. they were filled and their heart was exalted therthor have they forgotten me saith the lord hesea thirteen five and six as if he had said you and i were better acquainted formerly when you were in a low condition prosperity have estranged you and altered the case how sad is it that god's mercy should be the occasion of our estrangement from him question two upon the other side it is worth considering how our hearts may be established and kept steady under calamitous and averse providences here we are in equal danger of the other extreme despondency and sinking under the frowns and strokes of cross providences now to support and establish the heart in this case take three helps 1. Consider that afflictive providences are of great use to the people of God.

They cannot live without them. The earth do not more need chastening frosts and mellowing snows than our hearts do nipping providences. Let the best Christian be but for a few years without them, and he'll be sensible of the want of them. He'll find a sad remission and declining of all his graces. No stroke of calamity upon the people of God can separate them from Christ. Who shall separate us from the love of Christ? Child Tribulation Romans 8.25.

There was a time when Job could call nothing in this world but troubled his own. He could not say, my estate, my honour, my health, my children, for all these were gone. Yet then he could say, my Redeemer. Job 19. 25. Well then, there is no cause to sink, whilst interest in Christ, remain sure to us. Three. All your calamities will have an end shortly. The longest day of the saint's troubles has an end, and then no more troubles for ever. The troubles of the wicked will be to eternity, but you shall suffer but a while.

1 Peter 5.13. If a thousand troubles be appointed for you, they will come to one at last, and after that no more. Yea, and though our troubles, be but a moment, yet they work for us a far more exceeding and eternal weight of glory. 2 Corinthians 4.1. Let that support your hearts under all your sufferings. Question 3. Let us consider what may be useful to support, and quiet our hearts and doubtful providences when our dear concerns hang in a doubtful suspense before us and we know not which way the providence of god will cast and determine them

now the best hearts are apt to grow solicitous and pensive distracted with thoughtfulness about the event and issue to leave and settle us in this case the following considerations are very useful 1. Let us consider the vanity and inutility of such a solicitude. Which of you, say if our Lord, by taking thought, can add one cubit unto his stature. Matthew 6. 27. We may break our peace and waste our spirits, but not alter the case. We cannot turn God out of his way. He is in one mind. Job 23 13 We may, by struggling against God, increase, but not avoid or lighten our troubles.

2. How often do we afflict and torment ourselves by our own unquiet thoughts when there is no real cause or ground for so doing? Though has feared continually every day because of the fury of the oppressor as if he were ready to destroy, And where is the fury of the oppressor?

Isaiah 51. 13. O what abundance of disquiet and trouble might we prevent by waiting quietly till we see the issues of providence and not bringing, as we do, the evils of the morrow upon the day. Three, what a great ground of quietness is it, that the whole disposal and management of all our affairs and concerns

is in the hand of our own God and father. no creature can touch us without his commission or permission i know say of christ thou couldst have no power against me except it were given thee from above john nineteen eleven Neither men nor devils can act anything without God's leave, and be sure he will sign no order to your prejudice. Thor, what great satisfaction must it be to all that believe the divine authority of the scriptures, that the faithfulness of God stands engaged for every line and syllable found therein? And how many blessed lines in the Bible may we mark

that respect even our outward concerns and a happy issue of them all? upon these two grounds that our outward concerns with their steady direction to a blessed end are found in the word and this word being of divine authority the faithfulness and honour of God stands good for every titel that is found there I say upon these grounds is such stability that our minds may repose with the greater security and confidence upon them even in the cloudiest day of trouble not a only your eternal salvation, but your temporal interests are there secured. Be quieted, ther, in the confidence of a blessed issue. Five, how great and sure and expedient have the saints ever found it to their own peace, to commit all doubtful issues of providence to the Lord, and devolve all their cares upon him. Commit thy works unto the Lord, and thy thought shall be established. Proverbs 16, 3. By works, he means any doubtful, intricate, perplexing business about which our thoughts are racked and tortured. Roll all these upon the Lord by faith,

leave them with him, and a present immediate benefit he shall have by it, besides the comfort in the last issue, shall be tranquility and peace in your thoughts. and who is there of any standing or experience in religion that have not found it so. Fifth case, how may a Christian work his heart into a resigned fame to the will of God when sad providences approach him and presage great troubles and afflictions coming on towards him? For the right stating and resolving of this important case, it will be needful to show, one, what is not included and intended in the question. Two, what it does suppose and include in it.

And three, what helps and directions are necessary for the due performance of this great and difficult duty. One, negatively, it must be premised that the question doth not suppose the heart or will of a Christian to be at his own command and disposal in this matter. We cannot resign it and subject it to the will of God whenever we desire so to do. The duty indeed is ours, but the power by which alone we perform, it is gods. We act as we are actuated by the spirit.

It is with our hearts as with meteors hanging in the air by the influence of the sun. While that continues, they abide above, but when it fails they fall to the earth. We can do this and all things else, be they ever so difficult, through Christ that strengthens us, Philippians 4, 13. But without him we can do nothing. John 15, 5. He doth not say, without me, you can do but little, or without me, you can do nothing, but with great difficulty, or without me, you can do nothing perfectly, but without me, you can do nothing perfectly, but without me, you can do nothing. do nothing at all, and every Christian have a witness in his own breast to attest this truth. For there are cases frequently occurring in the methods of Providence, in which, notwithstanding

all their prayers and desires, or their reasonings and strivings, they cannot quiet their hearts fully in the disposal and will of God. But on the contrary, they find all their endeavors in this matter to be but as the rolling of a returning stone against the hill. Till God say to the heart, be still, and to the will, give up, nothing can be done. Two, affirmatively, let us consider what this case does suppose and include in it, and we shall find. One, that it supposes the people of God to have a foresight of troubles and distresses approaching and drawing near to them. i confess it is not always so for many of our afflictions as well as comforts come by way of surprises upon us but oftentimes we have four warnings of troubles both public and personal before we feel them as the weather may be discerned by the face of the sky when we see a morning sky red and lowering this is a natural sign of a foul and rainy day matthew sixteen three

and there are certain signs of the times whereby we may discern when trouble is near, even at the door, and these four warnings are given by the Lord to awaken us to our duties, by which they may either be prevented, Siphoniah 2, 1 and 2, are sanctified and sweetened to us when they come. These signs and notices of approaching troubles are gathered, partly from the observation and coloration of parallel scriptic cases and examples. God generally holding one tenor and steady course in the administration of his providences in all ages.

1 Corinthians 10, 6. Partly from the reflections Christians make upon the flames and tempers of their own hearts, which greatly need awakening, humbling and purging providence. evidences, for let a Christian be but a few years or months without a rod, and how formal, earthly, dead and thane when his heart grow, and such a temper precedes affliction to them that are beloved of the Lord. Lastly, the ordering and disposing of the next causes into a posture and preparation for our trouble. Plainly premonishes us that trouble is at the door. when the symptoms of sickness begin to appear upon our own bodies, the wife of our bosom or our

children, which are as our own souls. Providence herein awakens our expectations of death and doleful separations. So when enemies combine together and plot the ruin of our liberties, estates or lives, and God seems to lose the bridle of restraint upon their necks. Now we cannot but be alarmed with a near approach of troubles, especially when at the same time our consciences reflect upon the abuse and non-improvement of these are threatened comforts. 2. The case before us supposes that these premonitions and forerunners of reflection do usually very much disturb the order and break the peace of our souls. they put the mind under great discomposer,

the faults under much distraction, afflictions into tumults and rebellion. Ah, how unwilling are we to surrender to the Lord, the loan which he lent us, to be disquieted by troubles, when at ease in our enjoyments? How unwelcome are the messengers of affliction to the best of men? We are ready to say to them,

as the widow to Elijah, What have I to do with thee, O thou man, O messenger of God? Art thou come on to me to call my sin to remembrance and to slay my son, one kings, 17, 18? And this arise of partly from the remains of corruption in the best souls,

for though every sanctified person is come by his own consent into the kingdom, and under the government and sceptre of Christ, and every thought of his heart must of right be subjected to him. 2 Corinthians 10, 5. Yet the conquest and power of grace is but incomplete, and in part, a natural corruption like Jerbole of his vain men, rise of up against it,

and cause of many mutinies in the soul, whilst grace, like young abijah, is weak-handed, and cannot resist them, and partly from the advantage satan makes of the season to irritate and assist our corruptions he knows that what is already in motion is the more easily moved in this confusion hurry of thoughts he undiscernably suffers in his temptations sometimes aggravating the evils which we fear with all the sinking and overwhelming circumstances imaginable sometimes divining and forecast such events and evils as happily never fall out, sometimes repining at the disposals of God, as more severe to us than to others, and sometimes reflecting with very unbelieving and unworthy thoughts upon the promises of God and his faithfulness in them, by all the which the affliction

is made to sink deep into the soul before it actually comes. The thoughts are so disordered, the duty cannot be duly performed, and a soul is really weakened and disabled to bear its trial, when it comes indeed, just as if a man should be kept waking and restless all the night, with the thoughts of his hard journey, which he must travel to-morrow, and when tomorrow is come he feints a want of rest, midway on his journey. Three, it is here supposed to be the Christian's great duty, under the apprehensions of approaching troubles to resign his will to gods

and quietly commit the events and issues of all to him whatever they may prove thirsted David in the like case and circumstances and the king said on to Zadok carry back the Ark of God into the city if I shall find favour in the eyes of the Lord he will bring me back again and show me both it and his habitation

with he thus say I have no delight in thee. Behold here am I. Let him do to me as seem of good unto him. 2. Samuel 15. 25, 26. O lovely and truly Christian temper, as if he had said, go Zadok, return with the ark to its place. Though I have not the symbol,

yet I hope I shall have the real presence of God with me in this sad journey. I will dispose the events of this sad and doubtful providence I know not either I shall return again to Jerusalem or I shall not if I do then I shall see it again

and enjoy the Lord in his ordinances there if I do not then I shall go to that place where there is no need or use of those things and either way it will be well for me

I am content to refer all to the divine pleasure, and commit the issue, be it whatever it will, to the Lord. Till our hearts come to the like resolve, we can have no peace within. Commit thy works unto the Lord, and thy thought shall be established. Proverbs 16. 3. By works he means not only every enterprise and business we undertake, but every puzzling, intricate and doubtful event we fear. these been once committed by an act of faith

and our wills resigned unto his besides the comfort we shall have in the issue we shall have the present advantage of a well-composed and peaceful spirit but this resignation is the difficulty no doubt of peace could we once bring our hearts to that and therefore for I shall here subjoin

such helps and directions as may, through God's blessings in the faithful use of them, assist and facilitate this great and difficult work. Thirst help. Labor to work into your heart a deep and fixed sense of the infinite wisdom of God, and your own folly and ignorance. This will make resignation easy to you. Whatsoever the Lord Doff is by counsel, Ephesians 1, 11. understanding is infinite. Psalm 147.5. His thoughts are very deep. Psalm 92.5. But as for man, yea, the wisest among men, how little doff his understanding penetrate the works and designs of providence. And how often are we forced to retract our rash opinions and confess our mistakes,

acknowledging that if Providence had not seen with better eyes than ours and looked further than we did, we had precipitated ourselves into a thousand mischiefs, which by its wisdom and care we have escaped. It is well for us that the seven eyes of Providence are ever awake and looking out for our good. Now if one creature can and ought to be guided and governed by another, that is more wise and skillful than himself

as the client by his learned counsel, the patient by his skillful physician. Much more should every creature give up his weak reason, a shallow understanding to the infinite wisdom of the omniscient God. It is nothing but our pride and arrogance overruling our understandings that makes resignation so hard. carnal reason seems to itself a wise disputant about the concerns of the flesh but how often have providence baffled it the more humility the more resignation how few of our mercies and comforts have been foreseen by us

our own projects have come to nothing and that which we never fought on or contrived have taken place not our choice of the ground nor skill in weighing and delivering the bowl, but some unforeseen providence, like a rub in the green, was that which made the cast. Second help, deeply consider the sinfulness and sanity of torturing your own thoughts

about the issues of doubtful providences. 1. There is much sin in so doing, for all our anxious and solicitous emotions, but else are they, than the immediate issues and fruits of pride and unbelief. There is not a greater discovery of pride in the world than in the contests of our wills with the will of God.

It is a presumptuous enthaging of God's prerogative to dictate to his providence and prescribe to his wisdom. Two, there is a great deal of vanity in it, all the thoughtfulness in the world will not make one hair white or black, all our discontents will not prevail with God to call back or, as the word may be rendered, make void his word. Messiah 31 2 He is in one mind.

Job 23, 13. The thoughts of his mind are from everlasting. Psalm 33, 11. Third help. Set before you, there is choice scripture patterns of submission to the Lord's will, in as deep, yea much deeper points of self-denial than this before you, and shame yourselves out of this quarrelling temper with Providence. You know what a close trial that Providence was to Abraham, that called him from his native country and father's house,

to go he knew not whither, and yet it is said in Isaiah 41, 2, he came to God's foot, as readily obeying his call, as a servant when his master knocks for him with his foot. Paul's voyage to Jerusalem had a dismal aspect upon himself. He could expect nothing but bonds and afflictions as he tells us, Acts 20, 23. And a great trial it was to the saints, who could not tell how to give up such a minister, yet he resigns up his will to gods, and so do they. Acts 21, 14, The will of the Lord be done.

But far beyond these and all other patterns, what an example have our dear Lord Jesus set before us in the deepest point of self-denial that ever was in the world when the father gave the cup of suffering into his hand in the garden, Mark 1436, a cup of wrath, the wrath of the great and terrible God, and that without mixture, the very taste whereof put nature into an agony and astonishment, a sore amazement, a bloody sweat,

a false from him that vehement and sad cry, Father, if it be possible, let this cut pass. Get still with submission, nevertheless not my will, but thine be done. O blessed pattern of obedience and resignation to the pleasure, of God. What is your case to this? Fourth help, study the singular benefits and advantages of a will resigned to and mounted into the will of God. One, such a spirit have a continual Sabbath within itself. The forts are established, Proverbs 16, 3. And truly, till a man come to this,

he doth but too much resemble the devil who is a restless spirit seeking rest but finding none it was an excellent expression of Luther to one that was much perplexed in his spirit about the doubtfully thence as some affairs of his that were then pending

the Lord should do all for thee that thou should do nothing but be the Sabbath of Christ it is by this means that the Lord gives his beloved sleep Psalm 127 2 He means not the sleep of the body

but of the spirit Though believers live in the midst of many troubles here Yet with quiet and composed minds They keep themselves in the silence of faith As though they were asleep Two Besides it fits a man's spirit For communion with God in all his afflictions

And this alleviates and sweetens them beyond anything in the world. 3. And surely a man is never nearer the mercy he desires or the deliverance he expects, as one truly observes, then when his soul is brought into a submissive temper. David was never nearer the kingdom

than when he became as a wean child. Lastly, think how repugnant and unsubmissive temper is to your prayers and to your professions. You prayed that the will of God may be done on earth as it is in heaven, and yet, when it seems to cross your wills or interests, you struggle and fret against it. You profess to have committed your souls to his keeping, and to leave your eternal concerns in his hands,

and yet cannot commit things infinitely less valuable onto him. How contradictory are these things? Your profession as Christians speaks you to be led by the spirit, but this practice speaks you to follow the perverse councils of your own spirits. O then, regret no more, dispute no more, but lie down meekly at your father's feet, as say in all cases and at all times the will of the Lord be done. And thus I have, through the aid of providence,

performed what I designed to speak from this scripture. I acknowledge my performances have been accompanied with much weakness, yet I have endeavoured to speak of providence, the things that are right. Blessed be the Lord who have those fast assisted and protected me in this work. How providence will dispose of my life, liberty and labours for the time to come, I know not. But I cheerfully commit all to him who have performed all things for me. End of Section 16. Section 17 of Divine Conduct or the Mystery of Providence. All Librethox recordings are in the public domain.

For more information or to volunteer, please visit libidox.org. Divine conduct or the mystery of providence by John Flaville. Section 17. post-script in consideration of the great and manifold advantages resulting from a humble and heedful observation of providence i cannot but judge it the concernment of christians who of time and ability for such a work to keep written memorials or journals of providences by them for their own and others use and benefit for want of collecting and communicating such observations, not only ourselves, but the Church of God suffers loss and is impoverished. Some say the art of medicine was verse acquired and perfected. When anyone had met with some rare medicinal herb and accidentally discovered the virtues of it,

he had posted up in some public place, and so the physician attained his skill, by a collection of those posted experiments and receipts. I am not for posting up all that a Christian knows or meets with in his experience. For as I have said before, religion do not lay all open, but yet there is a prudent, humble and seasonable communication of our experiences and observations of providence, which is exceedingly beneficial, both to ourselves and our brethren. If Christians in reading the scriptures would judiciously collect and record the providences they meet with there,

and if destitute of other helps, they would but add those that have fallen out in their own time and experience. O what a precious treasure would these make, how would it prove an antidote to their souls against the spreading atheism of these days, and satisfy them beyond what many of our arguments can. can do, that the Lord He is God, the Lord He is God. While this work was under my hand, I was both delighted and assisted by a pious and useful essay of an unknown author, Mr. T. C. in his Isog, who have to very good purpose, improved many scriptural passages of Providence, that seem to lie out of the road a common observation. Some passages I have noted out of it, which have been sweet to me.

O that Christians would everywhere set themselves to such work. Providence carries our lives, liberties and concerns in God's hand every moment. Your bread is in his cupboard, your money in his purse, your safety in his enfolding arms. Ensure it is the least part of what you owe. Do we call the favors you receive at his hands? More particularly. 1. Trust not your slippery memories with such a multitude of remarkable passages of Providence as you have met,

and shall meet with in your way to heaven. It is true. Things that greatly affect us are not easily forgotten by us, and yet how common is it for new impressions to raise our former ones? It was a saying of that worthy man, Dr. Harris. my memory never failed me in all my life, for indeed I durst never trust it. Written memorials secure us against that hazard.

And besides, make them useful to others when we are gone, so that you carry not away all your treasure to heaven with you. But leave these choice legacies to your surviving friends. Certainly it were not so great a loss to lose your silver, your goods and chattels, as it is to lose your experience which God have this way given you in this world. 2.

Take heed of clasping up those rich treasures in a book, and thinking it enough to have noted them there, but have frequent recourse to them as often as new wants, fears or difficulties arise and assault you. Now it is seasonable to consider and reflect, was I never so distressed before. Is this the first plunge that ever befell me? Let me consider the days of old, the years of ancient times as Asaph did.

Psalm 77, 5. 3. Beware of slighting former straits and dangers in comparison with present ones. That which is next us always appears greatest to us, and as time removes us further and further from our former mercies or dangers, so they lessen in our eyes, just as the land from which they sail, doff to sea men. Know that your dangers have been as great,

and your fears no less formerly than now. Make it as much your business to preserve the sense and value as the memory of former providences, and the fruit will be sweet to you. End of Section 17. Section 18 of Divine Conduct of the Mystery of Providence by John Flabel. This is Librethox recording. All Librethox recordings are in the public domain.

For more information of the volunteer, please visit libidox.org. Divine Conduct of the Mystery of Providence by John Flavre. Section 18 Extracts from the last chapter of the righteous man's refuge. The aggravations of a wicked man's troubles. 1. When troubles come upon him, the curse of God follows him into his carnal refuges. Cursed be the man that trust of him man,

and make a flesh his arm, and whose heart departed from the Lord. Jeremiah 17. 5. Trouble is the arrow, and this curse the vehement of the arrow, which makes a wound incurable. 2. When troubles fall upon him from without, a guilty conscience would terrify him from within, so that the mind can give no relief to the body, but both sink under their own weights. It is not so with the people of God. They have inward relief under outward pressures.

2 Corinthians 4. 16. 3. The gusts and storms of wicked men's troubles may blow them into hell and hurry them into eternal destruction. If death march towards them upon the pale horse, Hell always follows him. Revelation 6. 8. 4.

If troubles and distresses. distresses overwhelm their hearts, they can give them no vent or ease by prayer, faith and resignation to God as his people used to do. 5. When their troubles and distresses come, then come the hour and power of their temptations, and to shunge sorrow, they will fall into sin, having no promise to be kept in the hour of temptation as the saints have. Revelation 3 10 6 When their troubles come They will be left alone in the midst of them

These are their burdens And they alone must bear them God's gracious Comfortable Supporting Presence is only with his own people 7 If trouble and death come upon them as a storm They have no anchor of hope

To drop in the storm The wicked has driven away in his wickedness, but the righteous have hope in his death. Proverse 1432, by all which it appears that a Christless person is a most helpless and shiftless creature in the day of trouble. Reasons why Christian should not be dejected. 1. If thou be in Christ, thy sins are forgiven thee, and why should not a pardoned soul be a cheerful soul in adversity? Afflictiones may burst. Afflictiones may buzz and hum about thee, like bees that have lost their sting, but they can never hurt thee.

2. If thou be in Christ, thy God is with thee in all thy troubles. And how can thy heart sink or faint in such a presence? Let those who are alone in troubles fail under them, but do not thou do so who art surrounded of almighty power, grace and love. Osiah 43 1 and 2 3 If thou be in Christ

Thy greatest affliction shall prove thy best friends and benefactors Romans 8 208 Surely then they art more afraid than hurt Thou mistakeest thy best friends With their worst enemies Thou and thy afflictions Shall part more comfortably than you met

4. If thou be in Christ, thy treasure is safe, though eternal happiness is out of the reach of all thine enemies. Luke 12, 4. 10. 42. And if that be safe, there has no cause to be sad. To droop and tremble at the hazard of earthly comforts, whilst heavenly and eternal things are safe, is as if a man that had obtained his pardon from the king, and had it safe in his bosom,

should be found weeping upon the way home, because they have lost his staff or glove. These reasons are strong against the dejections of God's people under outward troubles, but yet I am sensible that all the reasoning in the world will not prevent their dejections, except they would take pains to clear up their interest in God against such a day.

Psalm 18, 2. And will act their faith by way of adherence and dependence upon God in the want of former light and evidence. Osir 50, 10. And lastly, that they keep their consciences pure and invalid, which will be a spring of comfort in the midst of troubles. 2 Corinthians 1, 12.

Christian Resignation There are six things implied in Christian resignation. One, an awakened sense of our dangers and hazards. At what time I am afraid I will trust in thee. Psalm 56 3 Suffering times or resigning times. Let them that suffer according to the will of God commit the keeping of their souls to him in well-doing

as unto a faithful creator 1 Peter 4.19 And the greater and nearer our dangers are The more frequent and vigorous Should the actings of our faith this way be Be not far from me For trouble is near 2

Resignation to God necessarily implies Our renunciation And disclaiming of all other refuges Asha shall not save us We will not ride upon horse neither will we say any more to the work of our hands, ye are our gods, for in thee the fatholous find of mercy." He that relies upon God must cease some man.

Resignation to God excludes not the use of lawful means, but it doff exclude dependence upon them. Three, resignation to God is always grounded upon an interest in God. We have no warrant nor encouragement to expect protection from him in time of trouble, except we can come to him as children to a father. It is the freely or relation that gives encouragement to this judicial resignation, and the clearer that relation and interest is, the more bold and confident those acts of faith will be.

Preserve my soul, for I am holy, O thou my soul, God, save thy servant that trusteth in thee. Psalm 86, 2. And again I and thine, save me. Psalm 11994. I speak not here of the first act of faith, which flows not from an interest, it gives the soul an interest in God. Nor do I say that poor, doubting and timorous believers, whose interest in him is dark and dubious, have no warrant to resign themselves in their concerns into his hands. For it is both their right and duty to do it, but certainly the clearer our interest is, the more easy and comfortable will those acts be. For, the committing acts of faith imply a full acknowledgement and owning of God's power

to protect us, be the danger ever so imminent. My times are in thy hand. Deliver me from the hands of mine enemies, and from them that persecute me. Psalm 31.15. This denotes, O Lord, I am fully satisfied. My life is not at the disposal of mine enemies. It is not in their hands, but in thine.

All the traps and snares they lay for it shall not shorten one minute of my time. I know thy hand is fully able to protect me, and therefore into thy hands I resign myself and all I have. 5. Resignation involves in it an expectation of help and safety from God, when we see no way of security from men. O Lord, say of Jehoshaphat, we have no might nor strength, neither know we what to do,

but our eyes are unto thee. 2 Chronicles 20, 12. So David, My soul wait thou only upon God, for my expectation is from him. He only is my rock and my salvation. He is my defence. I shall not be moved.

Psalm 62, 5 and 6. 6. Resignation to God implies the leaving of ourselves, and our concerns with him, to be disposed of according to his good pleasure. The resigning soul desires the Lord to do with him what he will. It is content to take what lot divine pleasure shall cast for him. And the king said unto Zadok, carry back the Ark of God into the city.

If I shall find favour in the eyes of the Lord, he will bring me again, and show me both it and his habitation. But if he thus say I have no delight in this, thee. Behold, here am I, let him do to me a seem of good unto him. 2 Samuel 15.25. Encouragements to trust in God. 1. The sovereignty and absolute dominion of God over all creatures is a singular encouragement to commit ourselves into his hands and trust him above all. Because of his strength when I wait upon thee, for God is,

my defence. Psalm 59. 9. If a man were in danger admits to a great army of rude and insolent soldiers, a way to put himself under the protection of anyone, it would be his wisdom to choose to do it under the general, who had all the soldiers of his army at his beck. Christian, thy God into whose hands thou committers thyself, is Lord General, of all the hosts and armies in heaven and earth. How safe art thou then in his hands? 2. The unsearchable and perfect wisdom of God

is a mighty encouragement to commit ourselves into his hands. With him is plenteous redemption. Psalm 130, 7 and 8. That is choice and variety of ways and methods to save his people. but God never is, at a loss to find a door for our escape. The Lord knows how to deliver the godly out of temptation. 2 Peter 2. 9. 3.

The infinite tenderness and compassion of our God is a sweet encouragement to resign and commit ourselves and all we have into his hands. His mercy is incomparably tender towards his people. infinitely beyond whatever any creature thou staring within towards his own most beloved child. Isaiah 49. 15. This compassion of God engage of the two four mentioned attributes, namely his power and wisdom for the preservation and relief of his people, as often as distresses before them. yea, for the very distresses his people are in, do as it were, awake the almighty power of God,

for their defence and rescue. Our distresses are not only proper seasons, but powerful motives to his saving power, for the Lord should judge his people, and repent himself for his servants, when he seeth that their power is gone, and owes none. shut up or left. Deuteronomy 32, 36. God makes it an argument to himself, and his people plead it as an argument with him. Be not far from me, for trouble is near, for there is none to help. Five, we have already committed greater and weightier concernments into his hand than the dearest interest we have in this world. We have entrusted our souls. with him. 1. Peter 4. 19. 2 Timothy 1.12. Well, therefore, may we commit to the lesser,

who have entrusted the greater with him. What are our lives, liberties, estates and relations compared with our souls, and the eternal safety and happiness of them? 6. The committing act of faith is the great and only expedient to procure and secure the peace and tranquillity of our minds, amidst all the distractions and troubles of the present world. The greatest part of our affliction and trouble in such days is from the working of our own forts. These torments from within are worse than any from without, and a resignation of all to God by faith. is their best and only cure. Commit thy works unto the Lord, and thy fault shall be established.

Proverbs 16. 3. A blessed calmness of mind, a sweet tranquility and settlement of thoughts follow immediately hereupon. Psalm 114. 19. O then leave all with God, and quietly experience,

a comfortable issue, and for the better settlement and security of thy peace, in times of distraction and trouble, I beseech thee, reader, carefully, to watch and guard against these two evils. Caution 1. Beware of infidelity or distrustfulness of God and his promises, which secretly lurks in thy heart, and is very apt to betray itself when great distresses. and troubles before thee. Thou would know it by such symptoms as these. 1. In an over-hasty and eager desire after present deliverance, the captive exile hasteneth that he may be loosed, that he should not die in the pit, nor that his bread should fail. Asai 51. 14.

the less faith always the more impatience and the more ability to believe the more patience to wait two it will discover itself in our readiness to close with and catch at sinful mediums and methods of deliverance Isaiah 30 15 16 and this is to handle of temptation an occasion of apostasy but he that believeth will not make haste. Isaiah 28, 16. No more haste than good speed. Three, it will show itself in distracting cares and fears about events, which will rack the mind with various and endless tortures.

Caution too. Beware of dejection and despondency of mind in evil times. Take heed of a poor, low spirit that will presently sink and give up its same. hope upon every appearance and face of trouble. It is a promise made unto the righteous. He shall not be afraid of evil tidings. His heart is fixed, trusting in the Lord. Psalm 112-7. The trusting of God fixes the heart, and a fixing of the heart fortifies it against fear. End of Section 18

End of Divine Conduct or the Mystery of Providence by John Flabel