The Mystery of Providence added January 22, 2011

This theological treatise addresses the matter of providence. It is a thorough discussion of the topic from a Scripture-saturated perspective. The material presented could be called an expanded treatment of the general doctrines addressed in the fifth section of the Westminster Confession of Faith:

Chapter 5: Of Providence

I. God the great Creator of all things does uphold, direct, dispose, and govern all creatures, actions, and things, from the greatest even to the least, by His most wise and holy providence, according to His infallible foreknowledge, and the free and immutable counsel of His own will, to the praise of the glory of His wisdom, power, justice, goodness, and mercy.

II. Although, in relation to the foreknowledge and decree of God, the first Cause, all things come to pass immutably, and infallibly; yet, by the same providence, He orders them to fall out, according to the nature of second causes, either necessarily, freely, or contingently.

III. God, in His ordinary providence, makes use of means, yet is free to work without, above, and against them, at His pleasure.

IV. The almighty power, unsearchable wisdom, and infinite goodness of God so far manifest themselves in His providence, that it extends itself even to the first fall, and all other sins of angels and men; and that not by a bare permission, but such as has joined with it a most wise and powerful bounding, and otherwise ordering, and governing of them, in a manifold dispensation, to His own holy ends; yet so, as the sinfulness thereof proceeds only from the creature, and not from God, who, being most holy and righteous, neither is nor can be the author or approver of sin.

V. The most wise, righteous, and gracious God does oftentimes leave, for a season, His own children to manifold temptations, and the corruption of their own hearts, to chastise them for their former sins, or to discover unto them the hidden strength of corruption and deceitfulness of their hearts, that they may be humbled; and, to raise them to a more close and constant dependence for their support upon Himself, and to make them more watchful against all future occasions of sin, and for sundry other just and holy ends.

VI. As for those wicked and ungodly men whom God, as a righteous Judge, for former sins, does blind and harden, from them He not only withholds His grace whereby they might have been enlightened in their understandings, and wrought upon in their hearts; but sometimes also withdraws the gifts which they had, and exposes them to such objects as their corruption makes occasion of sin; and, withal, gives them over to their own lusts, the temptations of the world, and the power of Satan, whereby it comes to pass that they harden themselves, even under those means which God uses for the softening of others.

VII. As the providence of God does, in general, reach to all creatures; so, after a most special manner, it takes care of His Church, and disposes all things to the good thereof.

The introduction derives this doctrine from Psalm 57:

It is the duty of the saints, especially in times of straits, to reflect upon the performances of Providence for them in all the state and through all the stages of their lives.

There are two aspects to the observation of the goodness of Providence: the one is complete and perfect (and is reserved for heavenly eyes); the other is incomplete and imperfect and yet provides great encouragement, comfort, and exhortation in the present season.

Flavel's discussion of providence has three primary divisions: (1) the evidence of providence, (2) meditation on the providence of God, and (3) application of the doctrine of providence.

The first chapter, The Work of Providence for the Saints, employes the common (for Puritan writings) device of questions and answers, using these questions:

How comes it to pass that so many signal mercies and deliverances have befallen the people of God, above the power and against the course of natural causes, to make way for which there has been an obvious suspension and stop put to the course of nature?

How is it if the saints' affairs are not ordered by a special divine Providence that natural causes unite and associate themselves for their relief and benefit in so strange a manner as they are found to do?

If the concerns of God's people are not governed by a special Providence, how is it that the most apt and powerful means employed to destroy them are rendered ineffectual, while weak, contemptible means employed for their defense and comfort are crowned with success?

If all things are governed by the course of nature and force of natural causes, how comes it to pass that like a bowl when it strikes another, men are turned out of the way of evil, along which they were driving at full speed?

If there is not an over-ruling Providence ordering all things for the good of God's people, how comes it to pass that the good and evil which is due to them is accordingly repaid into the bosoms of them that are instrumental therein?

If these things are merely accidental, how is it that they square and agree so exactly with the Scriptures in all particulars?

If these things are contingent, how is it that they fall out so remarkably in the nick of time, which makes them so greatly observable to all that consider them?

Lastly, were these things accidental and contingent, how can it be that they should fall out so immediately upon and consonantly 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 have the petitions they asked (1 John 5:15).

The second chapter, Our Birth and Upbringing, encourages thorough contemplation of the work of Providence in:

• one's formation and protection in the womb
• the place and time of one's birth
• the designation of the stock and family out of which one should spring and rise

It is indeed valuable to ponder the tremendous and unearned blessing that every faculty is, and properly comprehending the many Providential blessings one enjoys serves to produce humility. The chapter ends with strong words of caution and exhortation to parents concerning their upbringing of their own children, and to children concerning their honoring of their own parents.

The third chapter, The Work of Conversion, addresses the sovereignty and providence of God in regeneration:

The wonderful strangeness and unaccountableness of this work of Providence in casting us into the way and ordering the occasions, yea, the minutest circumstances about the work. …

As Providence orders very strange occasions to awaken and arouse souls at first, so it works no less wonderfully in carrying out the work to perfection.

The Christian reader will find great encouragement in this chapter, as it exalts the dealings of God with His people and expounds upon them.

The fourth chapter, Our Employment, presents various potential scenarios effected by the providence of God:

In directing you to a calling in your youth, and not permitting you to live an idle, useless and sinful life.

In ordering you to such callings and employments in the world as re not only lawful in themselves but most suitable to you.

In settling you in such an employment and calling in the world, as possibly neither yourselves nor parents could ever expect you should attain to.

In securing your estate from ruin.

In making your calling sufficient for you.

The conclusion of the chapter presents a beneficial encouragement toward humble contentment:

Be well satisfied in that station and employment in which Providence has placed you, and do not so much as wish yourself in another. "Let every man abide on the same calling wherein he was called" (1 Cor. 7:20). Providence is wiser than you, and you may be confident it has suited all things better to your eternal good than you could do had you been left to your own option.

The fifth chapter, Family Affairs, deals with the hand of Providence in matters of matrimony. Examples of the influence of Providence are seen by the author:

• in appointing the parties for each other
• in the harmony and agreeableness of temperaments and dispositions
• in making one instrumental to the eternal good of the other
• in children, the fruit of marriage

These aspects of Providence are discussed:

The assiduity and constancy of the care of Providence for the saints.

The seasonableness and opportuneness of its provisions for them.

The wisdom of Providence in our provisions.

The sixth chapter, Preservation of the Saints from Evil, addresses demonstrations of Providence for the keeping from snares and temptations:

Sometimes by stirring up others to interpose with seasonable counsels, which effectively dissuade them from prosecuting an evil design.

Sometimes by hindering the means and instruments, whereby the evil itself is prevented.

Sometimes by laying some strong affliction upon the body, to prevent a worse evil.

Sometimes … by the better information of their minds at the sacred oracles of God.

And sometimes … by removing them out of the way of temptation by death.

The closing applications from the chapter are worth repeating:

Consider what you owe to Providence for your protection.

Consider how every member which has been so tenderly kept, has nevertheless been an agent of sin against the Lord.

Consider what is the aim of Providence in all the tender care it has manifested for you.

The seventh chapter, The Work of Sanctification, discusses the favor of Providence which effects spiritual growth in the believer. A proper comprehension of one's own weakness and of the goodness of God to effect His purposes for the growth of His people necessarily enlarges one's view of the glory of God.

The eighth chapter, The Duty of Meditation on Providence, addresses primary themes concerning thoughts on the nature of God's providence:

This is our duty because God has expressly commanded it, and called His people to make the most serious reflections upon His works, whether of mercy or judgment.

It is plain that this is our duty because the neglect of it is everywhere in Scripture condemned as a sin.

And for this end and purpose it is that the Holy Ghost has affixed notes of attention such as 'behold' to the narratives of the works of providence in Scripture.

Without due observation of the works of Providence no praise can be rendered to God for any of them.

It is a vile sighting of God not to observe what He manifests of Himself in His providences. In a word, men can never order what He manifests of Himself in His providences.

In a word, men can never order their addresses to God in prayer, suitable to their conditions, without due observation of His providences.

The ninth chapter, How to Meditate on the Providence of God, discusses some useful recommendations on growth in the area of considering the providence God effects:

Labour to get as full and thorough a recognition as you are able of the providence of God concerning you from first to last.

In all your observations of Providence have special respect to that Word of God which is fulfilled and made good to you by them.

In all your reviews and observations of Providence, be sure that you eye God as the author or orderer of them all (Prov. 3:6).

Lastly, work up your hearts to these frames, and exercise those affections which the particular providences of God that concern you call for (Eccles. 7:14).

If Providence delays the performance of any means to you that you have long waited and prayed for, yet see that you do not despond, nor grow weary of waiting upon God for that reason.

The tenth chapter, The Advantage of Meditating on Providence, develops a partial list of benefits associated with careful consideration of divine dealings in all things:

First, let me offer this as a moving argument to all gracious souls; that by this means you may maintain sweet and conscious communion with God from day to day.

A great part of the pleasure and delight of the Christian life is made out of the observations of Providence.

I beseech you consider what an effectual means the due observation of Providence will be to overpower and suppress the natural atheism that is in your hearts.

The remembering and recording of the performances of Providence will be a singular support to faith in future exigencies.

The remembrance of former providences will minister to your souls continual matter of praise and thanksgiving, which is the very employment of the angels in heaven, and the sweetest part of our lives on earth.

The due observation of Providence will endear Jesus Christ every day more and more to your souls.

The due observations of Providence have a marvelous efficacy to melt the heart, and make it thaw and submit before the Lord.

Due observation of Providence will both beget and secure inward tranquility in your minds, amidst the vicissitudes and revolutions of things in this unstable vain world.

Due observations of the ways of God in His providences towards us have an excellent usefulness and aptitude to endurance and improve holiness in our hearts and lives.

Finally, the consideration and study of Providence will be of singular use to us in a dying hour.

The eleventh chapter, Practical Implications for the Saints, lists these notes of application for the reader:

If, as we have seen, God performs all things for you, God is to be owned by you in all that befalls you in this world, whether it is in a way of success and comfort, or of trouble and affliction.

If God performs all things for you, how great is His condescension to and care over His people!

If God performs all things for you, see how obliged you are to perform all duties and services for God.

Does God perform all things for His people? Do not distrust Him then when new or great difficulties arise.

Does God perform all things for you? Then seek God for all by prayer, and never undertake any design without Him.

If God performs 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.

The twelfth chapter, Practical Problems in Connection with Providence, addresses some important and difficult questions:

How may a Christian discern the will of God and his own duty under dark and doubtful providences?

How may a Christian be supported in waiting upon God, while Providence delays the performance of the mercies to him for which he has long prayed and waited?

How may a Christian discern when a providence is sanctified, and comes from the love of God, to him?

How may we attain an evenness and steadiness of spirit under the changes and contrary aspects of Providence upon us?

How may our hearts be established and kept steady under calamitous and adverse providences?

How may a Christian work his heart into recognition to the will of God when sad providences approach him and forebode great trouble and afflictions coming on towards him?

The thirteenth and final chapter, The Advantage of Recording Our Experiences of Providence, discusses the value of documenting personal spiritual growth (and acts of Providence). In short, John Flavel recommends healthy practices of journaling for the purpose of documenting struggles and insights. Recording the acts of God revealed in His Word and implemented by His providence serves a valuable purpose in the realization of increased patience and maturity. Humans being immensely forgetful and excitable, the discipline of recording things has many benefits. I recommend doing so.

This is a challenging book, but its lessons and encouragements are valuable. You do a tremendous service to yourself by carefully working through it.