The Mystery of Providence Book Summary
The Mystery of Providence, written by Puritan minister John Flavel and first published in 1678, is a timeless exploration of God’s providence - His wise and loving governance over all creation, particularly in the lives of Christians. Flavel defines providence as the execution of God’s gracious purposes and promises for His people, offering them comfort and strength amid life’s challenges. The book seeks to deepen believers’ trust in God’s meticulous care, revealing how every event, no matter how small, aligns with His divine plan.
Structure and Content
The book is organized into three distinct parts, each building on the previous to provide a comprehensive understanding of providence:
- The Evidence of Providence
In this section, Flavel presents compelling evidence of God’s providential work through biblical examples and personal stories. He highlights how God’s hand shapes key aspects of life, such as birth, upbringing, conversion, employment, family matters, protection from evil, and spiritual growth (sanctification). Flavel argues that nothing occurs by chance; every detail reflects God’s intentional design for the good of His people and the glory of His name. - Meditation on Providence
The second part focuses on the believer’s duty to meditate on God’s providence. Flavel encourages readers to reflect on how God has worked in their own lives, recommending they keep a record of these instances to cultivate gratitude and trust. This practice, he suggests, fosters a deeper connection with God, allowing Christians to experience His presence and care more profoundly, even in difficult times. - Application of Providence
In the final part, Flavel explores the practical implications of embracing this doctrine. He explains how belief in providence shapes a Christian’s response to trials, strengthens their faith, and transforms their perspective on life. Addressing common struggles—such as the problem of evil or the tension between God’s sovereignty and human responsibility—Flavel offers reassurance of God’s wise and loving control.
Flavel’s writing is engaging, heartfelt, and enriched with vivid illustrations from Scripture, church history, and the lives of believers. His ability to blend theological depth with practical encouragement makes the book both intellectually stimulating and deeply comforting. Readers are left with a renewed appreciation for God’s intimate involvement in their lives, finding hope in His promise to work all things for their good.
The Mystery of Providence
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Preface
Dedication
To the Right Honorable William, Earl of Bedford, Lord Russell of Thornhaugh, and Knight of the Most Noble Order of the Garter
My Lord,
It was a meaningful and wise statement that a devout writer once recorded from your Lordship's words, namely, that you considered the prayers of God's ministers and people to be the best protection around your house. Anyone who thinks this way surely understands that prayer activates Providence (Isa. 45:11), and Providence, once activated, is the most reliable defense (Job 1:10).
Many great men build high walls around their homes, but the foundation, as the wisest of men notes, is laid in their own pride (Prov. 18:11). In fact, it's laid in sin, and even serious sin (Hab. 2:12). About such walls, we might say, as the oracle said to Phocas, "If the building reaches the skies, yet with sin at the foundation, everything will be unstable."
It's a foolish idea to think you can secure a fate that can control the stars and withstand the attacks of fortune, as some like to say, while Providence isn't even acknowledged, not even in the slightest.
My Lord, it is not the large size of an estate, nor the best human security in the world, but the vigilant care of divine providence that guards both it and its owners from the stroke of ruin. "It is the fear of God within us, and the providence of God round about us, which make the firm and solid basis of all sanctified and durable prosperity." It is beyond all debate that there is a providence of God always enfolding those in everlasting arms who bear his image. The impress of that image upon you, and the embraces of those arms about you, will advance you higher and secure you better than your noble birth or estate could ever do.
My Lord, Providence has shaped you from humble beginnings, making you both the descendant and leader of a distinguished family, placing you in a rich and pleasant land, and allowing many noble descendants to come from you. Your life has been extended to old age, through the pleasures and honors of this world. Now that you have experienced all those things that claim to bring happiness, what have you found in all these superficial beauties and deceptive excellencies that have sought your attention? Which of them can you truly desire for themselves? Which can you call "objectum par amori"? What is it to have the flesh indulged, senses gratified, or imagination entertained? What have you found in food and drink, in grand houses and beautiful gardens, in gold and silver, in honor and applause that satisfies the appetite of your nobler soul? Surely, my Lord, to turn away from them all with a noble disdain, as one who knows where to find better fulfillment, is much more honorable than to completely immerse and lose our spirits in those sensual pleasures, as many do, unfortunately, too many in our days!
We are living in the last days, where indulgence in sensual pleasures leads many towards atheism. The blessings of Providence have so blinded and completely numbed the minds of some people that they neither acknowledge Providence nor God. They act "as if there is no God," as Plutarch cleverly and wisely responded to Colotes the Epicurean.
But blessed be God, there is a sincere group, both among the Nobles and the common people of England, which this corruption has not yet affected, and I hope, never will.
My Lord, it is both your honor and interest to be a devoted servant of Providence. A good man once wished, "I wish to be to God what my hand is to me." This is the most noble and divine life possible, to live and act in this world with eternal purposes in mind. We should see ourselves and what we have as things dedicated to God. We shouldn't be satisfied with Providence merely using us (since it does so even with things that don't understand it), but we should seek ways to serve Providence and be instruments in its hands for the good of many. This is what it means to be truly honorable; "the more one lives for God, the more noble, renowned, and divine one becomes."
How much God has honored you in this respect will be better understood by the world when your Lordship is gathered to your ancestors and rests in the dust. At that time, the one who praises cannot be suspected of flattery, nor can the one who is praised be swayed by vain glory. However, God's approval is infinitely better than the most glorious name among people, whether before or after death.
And just as it is most honorable to serve, you will also find it most comforting to observe the ways of God in His providence. We should take time to reflect on how Providence has guided us through all the stages of life we have experienced so far. Notice the outcomes of its deep wisdom, the effects of its tender care, and the unique fruits of its special generosity. Observe how providences have moved step by step with the promises, and both with us, until they have now brought us near to our everlasting rest. Oh, how delightful and uplifting are such meditations as these!
My Lord, the purpose of this manual is to affirm the existence and power of Providence against the atheism of our times and to showcase the wisdom and care of God's Providence in all matters concerning His true people. It is likely that if your Lordship is willing to engage with such a simple composition, you may find something that resonates with your devout mind. I admit it is not crafted with precise method or elegant style to satisfy the curious; yet it is not lacking in what may please and benefit those who are truly gracious.
If I were to list all the joys and benefits that come from humbly and carefully observing the ways of Providence, it would seem more like a book within a letter than a letter within a book. One experience of spiritual insight will satisfy you more than any detailed descriptions or high praises that the most eloquent writer could offer.
My Lord, it is not the high social status that some people hold (in worldly terms) above the common folk that allows them to understand the Mysteries and appreciate the sweetness of Providence better than others. Many who rely directly on Providence for their daily needs often gain a closer relationship with it than those whose material comforts come to them in a more abundant and regular manner. It is those who excel in grace and experience, those who walk and engage with God in all His dealings with them, who are most fully and immediately able to enjoy these great pleasures of the Christian life. The daily growth and increase of this in your Lordship's noble person and family is my sincere wish.
From my study at Dartmouth, August 10, 1677.
Your Lordships' most humble servant, John Flavel.
To the Reader
Reader,
There are two ways by which the blessed God reveals Himself to people: His Word and His Works. Regarding the written Word, we must say that no other words have ever been written since the beginning of time that can, as someone once said, take life and root in the soul, just as a seed does in the ground. They are designed to be implanted and become natural there, so that no union in nature can be more real than this (James 1:21). This is the most transcendent and glorious means of revelation; God has magnified His Word above all His name (Ps. 138:2).
However, the displays of God through his works, whether in creation or providence, have their value and glory. But the main glory and excellence of his providential works lie in the fact that they are the actual fulfillments and real accomplishments of his written word. By wisely and carefully paying attention to this, we might learn that excellent art, which some fittingly call "scientia architectonica," an art to clarify the mysterious events of providence by connecting them to the written word and placing them there as effects in their proper causes. Undoubtedly, this is one of the most remarkable efforts people could pursue against atheism: to show not only how providences clearly tend to confirm the great conclusion, "Thy word is truth" (John 17:17), but also how they sometimes force the confession of a God and the truth of his word from the very tongues that have boldly denied it. Aeschylus, the Persian, when recounting their defeat by the Greek army, makes this notable observation.
When the Grecian forces were chasing us intensely, he said, and we had to cross the great Strymon River, which was frozen but starting to thaw, it seemed almost certain we would all perish. With my own eyes, I saw many of those brave men, who I had previously heard boldly claim there was no God, now on their knees, with eyes and hands lifted up, desperately pleading for help and mercy, and praying that the ice would hold until they made it across.
Providence has made even God's enemies acknowledge His truths countless times, which greatly strengthens our belief in them. It's especially powerful to see how God's Word and His actions in the world illuminate each other. The Scriptures contain all events, both big and small, that Providence arranges in their proper times. Not only are the promises of the Word generally fulfilled for the Church in all its needs and troubles, but they are also specifically fulfilled for each member. Providence provides each person with many experiences for this purpose. Oh, how useful these observations are!
Just as the benefit and usefulness of observing Providence are great, so too is the joy and pleasure that come from it. In Heaven, part of our joy will be to see with great delight how the plans and methods were set to bring us there. What will be part of our happiness in Heaven can certainly be a key part of our Heaven on Earth. Looking for pleasure in observing Providence is like looking for water in the ocean. Providence not only aims to ultimately bring you to Heaven but also, along the way, to bring much of Heaven into your soul as you journey there.
How wonderful it is to see how the all-wise God is guiding everything towards His own glory and the happiness of His people, even while the whole world is busy working against Him with their own plans and efforts. It's amazing to see how they actually advance His plan by opposing it, fulfill His will by resisting it, grow His Church by scattering it, and make the eventual peace for their souls even sweeter by making their current situation so difficult. This is delightful to observe in general. But to specifically record and note how His plans affect us personally—with such deep wisdom, infinite care, and constant attention from beginning to end—is truly awe-inspiring and overwhelming.
Oh, what a history we could compile from our own experiences, as we trace with a tender heart the footsteps of Providence throughout the journey it has led us on up to this day. We could note its most significant acts for us in the various stages of our life!
Here it prevented, and there it delivered: Here it directed, and there it corrected. In this it grieved, and in that it relieved. Here was the poison, and there the antidote. This providence raised a dismal cloud, and that dispelled it again. This restricted, and that enlarged. Here a need, and there a supply. This relationship withered, and that sprang up in its place. Words cannot express the high delights and gratifications a gracious heart may find in such reflection as this.
Oh, what a world of wonders can be found in Providence! The blind, careless world sees nothing in them: they can't find a single sweet bit, where a gracious soul would create a rich feast. Plutarch tells us how Timoleon was miraculously saved from the conspiracy of two murderers. Just at the right moment, they encountered a person who, seeking revenge for his father's death, killed one of them just as they were about to strike Timoleon. This person knew nothing of the plot, and so Timoleon escaped danger. And what did this amazing work of Providence yield to the storyteller? Even though he was one of the most learned and clever among the heathen sages, all he could say was, "The spectators," he said, "wondered greatly at the artifice and contrivance which Fortune uses." That's all he could see in it. If a spiritual and wise Christian had examined and analyzed such a work of Providence, what glory would it have brought to God! What comfort and encouragement to the soul! The bee makes a sweeter meal upon one single flower than the ox does upon the whole meadow, where thousands of them grow.
O reader, if your heart is spiritual and filled with experience, if you have kept track of the ways Providence has worked in your life, and if you take the time to reflect on them; what a life of pleasure you may live! What a heaven on earth this path can lead you into! I will not tell you here what I have encountered on this path, lest it seems too vain; there are some delights and enjoyments in the Christian life that are and must be kept private. But try it yourself, taste and see, and you will need no other encouragement; your own experience will be the most powerful persuasion to study and search Providence.
People usually enjoy reading histories: once their imagination is captured, they find it hard to pull away. I believe that if the history of our own lives were well written and carefully reviewed, it would be the most enjoyable history we have ever read.
The following treatise is an attempt to help with that purpose. In it, you will find some observations on Providence as it moves through the different stages of our lives. But, reader, only you can write the history of Providence for yourself, because the memories and experiences that make it up are only in your own hands. However, here you may find a pattern and general rules to guide you in this important and challenging task, which is the very purpose and aim of this manual.
I haven't paid much attention to the style and decoration of this discourse, because I owe it to both the strong and the weak, the wise and the foolish. In all my observations, I haven't found that God has ever used elaborate language, rhetorical flourishes, or elegance to advance the power of religion in the world. In fact, I've noticed how Providence has sometimes corrected good people when they've focused too much on these trivialities in other subjects by withdrawing its usual support and exposing them to shame. This is even more likely when Providence itself is the subject.
Reader, if you have a picky and delicate taste, and only enjoy things that are polished and elegant, there are plenty of such writings in the world for you to indulge your refined preferences. Meanwhile, there will be others who will thank God for what you look down upon and find great satisfaction in what you reject.
I will add no more, but offer my heartfelt prayers that Providence will guide this treatise to the right hands, at the right times, and bless and prosper its purpose, so that God may receive glory, you may gain benefit, and I may find comfort in its success, who am
Your servant and the Church's servant in the hand of Providence, John Flavel.
Introduction
“I will cry unto God most high; unto God that performs all things for me” - Psalm 57:2
The greatness of God is a glorious and unsearchable mystery. "The Lord most high is terrible; he is a great King over all the Earth" (Ps. 47:2). The condescension of the most high God to humans is also a profound mystery. "Though the Lord be high, yet hath he respect unto the lowly" (Ps. 138:6). But when both these aspects come together (as they do in this scripture), they create a matchless mystery. Here we find the most High God taking care of everything for a poor, distressed creature.
The great support and comfort for the Saints in all the troubles they face here is knowing that there is a Wise Spirit guiding all the movements and controlling even the most unpredictable creatures and their harmful plans to bring about blessed and happy outcomes. Indeed, it wouldn't be worth living in a world without God and Providence.
How deeply we are involved in this matter is shown by the significant example that this Psalm presents to us.
It was written (as the title notes) by David in the form of a prayer when he hid from Saul in the cave. It has a double title: "Altaschith Michtam of David." "Altaschith" refers to the purpose, and "Michtam" to the importance of the subject matter.
The former means "do not destroy" or "let there be no slaughter," and it may either refer to Saul, about whom he instructed his servants not to destroy him; or rather, it refers to God, to whom in this great crisis he poured out his soul in this heartfelt plea, "Altaschith, destroy not."
The later title "Michtam" signifies a golden ornament, and so it fits the choice and excellent content of the Psalm, which deserves such a title much more than Pythagoras's golden verses did.
Three things stand out in the first part of the Psalm:
1. His extreme danger
2. His earnest appeal to God in that desperate situation
3. The arguments he uses with God in that appeal.
1. His extreme danger is shown both in the title and the main part of the Psalm. The title tells us that this Psalm was written by him when he hid from Saul in the cave. This cave was in the wilderness of Engedi, among the broken rocks where the wild goats lived—an obscure and desolate place. Yet even there, Saul's envy pursued him (1 Sam. 24:1-2). Now, he who had been hunted like a partridge on the mountains seemed to be trapped in a net. The place was surrounded by his enemies, and with no other way out, Saul himself entered the mouth of the cave, where David and his men were hiding in the sides and crevices. They saw him; imagine the great extremity and desperate state they were in. It's no wonder he said, "My soul is among lions; I lie even among them that are set on fire" (Ps. 57:4). What hope remained now? What could be expected but immediate destruction?
2. Yet this does not frighten him away from his faith and duty, but even in the jaws of death, he prays and earnestly turns to God for mercy. "Be merciful to me, O God, be merciful unto me" (Ps. 57:1).
This excellent Psalm was composed by him when there was enough to unsettle even the best person in the world. The repetition highlights both the extremity of the danger and the fervency of the one praying. Mercy, Mercy! Nothing but Mercy, and that showing itself in an extraordinary way, can now save him from ruin.
3. The reasons he gives for asking for mercy in this difficult situation are very important.
(1) He pleads his reliance on God as a reason to ask for mercy. "Be merciful to me, O God, be merciful unto me, for my soul trusteth in thee; yea in the shadow of thy wings will I make my refuge, until these calamities be overpast" (Ps. 57:1). His trust and dependence on God may not be a strong argument because of the act itself, but it is significant because of the nature of the object—a compassionate God who will not abandon anyone who seeks shelter under His wings. It is also significant because of the promise that assures protection to those who seek Him for refuge. "Thou wilt keep him in perfect peace, whose mind is stayed on thee, because he trusteth in thee" (Isa. 26:3). Thus, he encourages himself by considering the nature of the God to whom he turns for help.
(2) He recalls past experiences of God's help in previous troubles as a reason to encourage hope in his current difficulty, as seen in verse 2: "I will cry unto God most high, unto God that performeth all things for me" (Ps. 57:2).
In these words, I will consider two things:
1. The Duty Decided Upon
2. The Encouragement to that Resolution
1. The duty decided upon: I will cry unto God. Crying unto God means not just praying, but praying with intensity and fervor. To cry is to pray with holy passion, and such prayers are usually effective (Ps. 18:6; Heb. 5:7).
2. The Encouragements to this Resolution, and these are twofold:
1. Objective, taken from The Sovereignty of God.
2. Subjective, based on the experience he had of God's providence.
(1) The sovereignty of God: "I will cry unto God most High." In extreme danger, David relies on his faith. Saul is powerful, but God is the most high; and without God's permission, David is confident that Saul cannot harm him. He had no one to help; and even if he did, he knew God must first help the helpers, or they cannot assist him. He had no means of defense or escape before him, but the Most High is not limited by means. This is a unique support for faith (Psalm 57:2).
(2) The experience of His providence so far: unto God who accomplishes everything for me. The word we translate as "performeth" comes from a root that means both to perfect and to desist or cease. When a task is completed and perfected, the one doing it stops working; they put the final touch when they finish the work. The Lord has brought all his uncertain and challenging matters to such a successful conclusion before, and this gives him confidence that he will continue to be gracious and perfect what concerns him now, as it says in Psalm 138:8, "The Lord will perfect that which concerneth me."
The Septuagint translates it as "who profiteth, or benefiteth me." And it is certainly true that all the outcomes and results of Providence are profitable and beneficial to the saints. However, the addition in our translation captures the essence of the passage well: "Who performeth all things." This phrase embodies the most precise and proper understanding of Providence, which is essentially the fulfillment of God's gracious purposes and promises to His people. Therefore, Vatablus and Muis fill in the gap left by the brevity of the original with "quae promisit," meaning, "I will cry unto God most high, unto God that performeth the things which he hath promised." Fulfilling a promise is the same as performing it. Grace makes the promise, and Providence fulfills it.
Piscator fills it with "benignitatem & misericordiam suam," meaning unto God who performs His kindness and mercy. But still, it assumes that the mercy performed is contained in the promise. Mercy is sweet in the promise, and much more so in the providential performance of it to us.
Castalio’s supplement is closer to ours, rerum mearum transactorem, "I will cry unto God most high, unto God the Transactor of my affairs."
But our English translation, using a universal term, fully aligns with the meaning of the text. It must be a great encouragement to his faith that God had arranged or accomplished everything for him. This Providence, which never failed him in any of the difficulties he faced (and his life was full of many challenges), gave him good reason to hope it would not fail him now, even though this was an extraordinary and unparalleled situation.
Let's focus our thoughts a bit more on this Scripture, and it will provide us with a clear and beautiful view of Providence in its entirety.
1. Universal
2. Effectual
3. Beneficial
4. Encouraging Influence on the Affairs and Concerns of the Saints.
1. The expression means the universal involvement and influence of Providence in all the concerns and interests of the saints. Providence isn't just involved in one thing or another, but in everything that concerns them. It watches over everything related to them throughout their lives, from beginning to end. Not only the great and important matters, but even the smallest and most ordinary affairs of our lives are handled and managed by it. It affects everything that affects us, whether closely or from a distance.
2. It shows the effectiveness of providential influences. Providence not only undertakes but also performs and perfects what concerns us. It follows through with its plans and completes what it starts. No difficulty hinders it, and no unexpected event gets in its way, but it carries its plan through. Its actions are irresistible and uncontrollable; He performs it for us.
3. And (which is sweet to consider) all its outcomes [3] and results are extremely beneficial to the Saints. It accomplishes everything for them. It's true, we often misjudge its works and unfairly criticize its plans, and during many of our difficulties and troubles, we say, "all these things are against us" (Gen. 42:36); but in reality, Providence neither does nor can do anything that is truly against the true interest and good of the Saints. For what are the works of Providence, but the execution of God's decree and the fulfillment of his word? And there can be no more in Providence than is in them. Now there is nothing but good for the Saints in God's purposes and promises; and therefore, whatever Providence does in their concerns, it must be (as the text speaks) the performance of all things for them.
4. And if that's the case, how uplifting, supportive, and encouraging must thinking about these things be during times of distress and trouble? How much life and hope will it bring to our hearts and prayers when we are under great pressure? It had such a cheering effect on the Psalmist at this time, when his situation seemed hopeless and desperate to the eye of sense and reason: there was now only a hair's breadth (as we say) between him and ruin.
A powerful, enraged, and relentless enemy had forced him into the hole of a rock and was pursuing him even there. Yet, while his soul is among lions, as he lies in a crevice of the rock, expecting at any moment to be dragged out to death, he reflects on the gracious acts of the Most High for him from the beginning up to that moment. These reflections support his soul and fill his prayers with hope and life: "I will cry unto God most high, unto God that performeth all things for me."
The summary of everything you have in this doctrinal conclusion:
It is the duty of the saints, especially in times of difficulty, to reflect on the works of Providence for them in all the states and through all the stages of their lives.
The Church, in all acts of mercy, acknowledges God, as stated in Isaiah 26:12: "Lord, thou hast wrought all our works in (or for) us." It has always been the devout and consistent practice of the saints throughout generations to remember the significant and remarkable acts of providence that have occurred in their times, treating them as precious treasures. If you are truly a Christian, I know you have, if not written down, then certainly in your heart, many precious favors recorded; just remembering and recounting them is sweet, but how much sweeter was the actual experience? As Baxter's "Saints Rest" mentions, Moses, following divine guidance, wrote a memorial of the victory over Amalek as a result of prayer and built an altar with the inscription "Jehovah Nissi," meaning "The Lord my Banner" (Ex. 17:14-15). Similarly, Mordecai and Esther ensured the memory of the deliverance from Haman's plot by establishing the feast of Purim as an annual event for every generation, family, province, and city, so that the days of Purim would not be forgotten among the Jews, nor their memory lost to their descendants (Esth. 9:28). For this purpose, Psalms were written to bring to remembrance, as seen in the title of Psalm 70. Parents gave their children meaningful names to remind them of God's mercies every time they saw them (1 Sam. 1:20). Even the places where significant providences occurred were renamed to preserve the memory of those sweet providences that refreshed them there: Bethel got its name this way (Gen. 28:19), and the well where Hagar was refreshed by the angel in her distress was called Beer-la-hai-roi, meaning "the well of him that liveth and looketh on me" (Gen. 16:14). Indeed, the saints have given, and God has taken on new titles for this very reason; Abraham's "Jehovah Jireh" and Gideon's "Jehovah Shalom" were attributed to Him for this reason. Sometimes, the Lord refers to Himself as "The God that brought Abraham from Ur of the Chaldees," then as "the Lord that brought them out of Egypt," and then as "the Lord that gathered them out of the North Country," constantly reminding them of the gracious providences He performed for them in all those places.
Now there are two types of reflection on the providential works of God.
1. One complete and perfect, in the whole complex and flawless structure of it. This blessed sight is reserved for the perfect state. It is in that Mount of God, where we shall see both the Wilderness and Canaan: the glorious Kingdom we have entered, and the path through which we were led into it. There, the Saints will have an awe-inspiring view of that beautiful structure, and every part will be clearly seen, as it had its specific purpose, and as it was connected with the other parts, and how effectively and orderly they all worked to achieve that blessed plan of their salvation, according to the promise, "And we know that all things work together for good to them that love God" (Rom. 8:28). For it is certain, no ship at sea follows its compass more precisely, which directs its course, than Providence does by that promise, which is its guiding star and pole-star.
2. The second kind is only a partial, unfinished glimpse of glory—we see it only in isolated deeds, or, at best, in certain branches and the more noticeable patterns of behavior.
The difference between these two is like the difference between seeing the separate wheels and scattered pins of a watch and seeing the whole watch united in one frame, working in an orderly motion. It's also like the difference between an ignorant spectator looking at a noticeable part of a dissected body and an expert anatomist who understands the course of all the veins and arteries. The anatomist follows the branches through the whole body and clearly sees the proper places, shapes, and uses of each part, and how they relate to one another.
Oh, how delightful and wonderful it is to see the entire plan of Providence at once, and to understand the proper place and purpose of every single act that we couldn't comprehend in this world. What Christ said to Peter in John 13:7 is just as relevant to some of the providences we are dealing with now as it was to that specific action: "What I do thou knowest not now, but hereafter thou shalt know it." All the dark, complex, and confusing providences that sometimes made us stumble or left us amazed, which we couldn't reconcile with the promise or with each other—those we unjustly criticized and bitterly lamented, thinking they were against our happiness—will be seen as the difficult journey through the wilderness was for Israel: the right way to a city of habitation (Ps. 107:7).
And yet, even though our current understanding and reflection on Providence are limited and imperfect compared to what it will be in Heaven, it still holds so much excellence and sweetness that I might call it a little Heaven, or as Jacob called his Bethel, the Gate of Heaven. "It is certainly a highway of walking with God in this world," and a soul can enjoy as sweet communion with Him in His Providences as in any of His Ordinances. How often have the hearts of those who observe it been moved to tears of joy at witnessing its wise and unexpected outcomes! How often has it convinced them, upon sober reflection on the events of their lives, that if the Lord had left them to their own plans, they would have often been their own tormentors, if not executioners? Into what, and how many, fatal misfortunes would they have plunged themselves if Providence had been as short-sighted as they? They have given it their heartfelt thanks for considering their true interests more than their urgent requests and for not allowing them to be destroyed by their own desires.
The benefits of paying attention to the works of Providence are numerous and beyond words; we will demonstrate this in due time. However, to keep the discussion clear, I will organize it in this way.
1. First, I will prove that the matters concerning the saints in this world are definitely guided by the wisdom and care of special providence.
2. Secondly, I will show you in which specific areas of their lives this providential care is clearly revealed.
3. Thirdly, it is the duty of saints to pay attention and carefully observe these acts of Providence in all their concerns.
4. Fourthly, how this duty is to be performed by them.
5. Fifthly, what unique benefits come to them from such observations.
And then apply the whole thing in practical ways, as they naturally arise from the main point.
Chapter 2: The Certainty of Special Providence
First, I will prove and defend this important truth: that the affairs of the saints in this world are definitely guided by the wisdom and care of special providence. In this, I gladly take on the task, as best as I can, to serve that Providence which has done everything for me throughout my life, just as the text says.
There are two ways to consider Providence based on its twofold object and manner of dispensation. One is general, involving all creatures—both rational and irrational, living and non-living. The other is special and unique. Christ has universal authority over all things (Eph. 1:22), being the head of the whole world by way of dominion; but he is the head of the Church by way of union and special influence (John 17:2). He is the Savior of all people, but especially of those who believe (1 Tim. 4:10). The Church is his special care and responsibility; he governs the world for its benefit, like a head considering the welfare of the body.
Heathens generally denied Providence, and it's no surprise since they denied the existence of God. The same arguments that prove one will prove the other. Aristotle, the leading heathen philosopher, couldn't discover the world's origin through reason alone and concluded it was eternal. The Epicureans somewhat acknowledged a God but denied Providence, excluding Him from any involvement in the world's affairs. They believed it was inconsistent with the happiness and tranquility of the Divine Being to be distracted by the care and labor of governance. This claim is so unreasonable that it's surprising they don't feel embarrassed by its absurdity. I suspect their motive, and one of them openly admits it: "You have placed an eternal master over our necks, whom we must fear day and night. For who would not fear a God who sees everything, thinks about everything, observes everything, and considers everything to pertain to Him, a curious and busy God?" (Cicero, On the Nature of the Gods). They realized that acknowledging Providence would place an eternal burden on them, making them accountable for their actions to a higher tribunal. They would have to live in fear, knowing that an all-seeing and righteous God was noting and recording all their thoughts, words, and actions for judgment. Therefore, they tried to convince themselves that what they didn't want to be true wasn't true. But these atheistic and foolish ideas crumble before the undeniable evidence of this great and clear truth.
Now, my purpose here is not so much to address those who openly deny the existence of God and therefore mock all evidence from Scripture about the extraordinary events that happen in favor of those called His people. Instead, I aim to convince those who claim to believe all this, yet, having never experienced religion personally, at least suspect that what we call special providences for the Saints are just natural events or mere coincidences. While they claim to believe in God and Providence (a belief that is merely a result of their upbringing), they actually live like atheists, thinking and acting as if such things do not exist. I truly suspect this is the case for the majority of people in this generation.
But if it were truly the case that the world's affairs in general, and especially those of the saints, were not guided by divine providence, but instead, as some would have us believe, by the consistent course of natural causes; and if any event we observe happens merely by chance and coincidence, or due to some hidden and secret cause in nature: If this were indeed true, let those who are tempted to believe it logically answer the following questions.
Argument #1: When Nature's Course is Halted
How is it that so many remarkable mercies and deliverances have happened to God's people, beyond the power and against the natural course of events? To make way for these, there has been a noticeable suspension and stop to the course of nature.
It's clear that no natural effect can exceed the power of its natural cause. Nothing can give to another more than it has in itself. And it's also clear that whatever acts naturally, acts necessarily: fire burns to the utmost of its power; waters overflow and drown all they can. Lions and other fierce and cruel beasts, especially when hungry, tear and devour their prey. As for arbitrary and rational agents, they also act according to the principles and laws of their nature. A wicked person, when fully determined and with the will set on a resolution, will certainly (if they have the power and opportunity to execute their conceived mischief) carry it out and commit the wicked plans of their heart. For once they have conceived mischief and are in pain with it (according to the course of nature), they must bring it forth, as it is written in (Ps. 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 completion and the plan at the point of execution, so that even if they want to, they cannot harm—what do you think this should be attributed to?
Yet this has often been seen where God's interest is directly involved 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 calm, but when the waves roared (Isa. 51:15). The fire, when blown up to the most intense and fierce flame, had no power to singe one hair of God's faithful witnesses, while at the same time it had the power to destroy their intended executioners at a greater distance (Dan. 3:22). Indeed, we find it has sometimes been enough to consume but not to torment the body, as in the well-known instance of blessed Bayncha, who told his enemies the flames were to him as a bed of roses. The hungry lions put off their natural fierceness and became gentle and harmless when Daniel was cast among them as prey. The church history gives a similar account of Polycarp and Dionysius Areopagite, whom the fire would not touch, but stood like a ship's sail filled with the wind around them.
Are these things according to the natural order and laws? To what hidden natural cause can they be attributed? Similarly, we see the most wicked and fierce people being held back by an invisible hand from harming the Lord's people. What hidden natural cause made Jeroboam's hand wither and become stiff at the very moment he stretched it out against the man of God? (1 Kings 13:4). No wild beasts tear and devour their prey more eagerly than wicked people would destroy God's people living among them, if not for this providential restraint on them. The Psalmist describes his situation with the words following my text: "My soul is among lions, and I lie among them that are set on fire." The disciples were sent out as sheep among wolves (Matt. 10:16). It won't help to argue that these miraculous events rely only on Scripture, which atheists don't accept, because aside from all that can be said for the authority of Scripture (which is unnecessary for those who believe it), isn't it clear to everyone today? Don't we see a small, defenseless group of people being wonderfully and inexplicably preserved from destruction in the midst of powerful, angry, and violent enemies who would love to destroy them but cannot, even though no natural reason can explain why they can't?
And if this confuses us, what can we say when we see events in the world that end up benefiting God's chosen people, even though they were originally intended to harm them? These outcomes are as unexpected by their enemies as they are surprising to those who benefit from them. Yet, such occurrences are not uncommon. Wasn't the envy of Joseph's brothers, the wicked plot of Haman, and the decree against Daniel, which was driven by the envy of the princes, all turned by a secret and mysterious hand of providence to result in their greater advancement and benefit? Their enemies ended up elevating them to all the honor and status they received (Gen. 50:20; Esth. 7:10; Dan. 6:24-28).
Argument #2: The Marvelous Coincidence of Events
How is it, if the concerns of the saints are not ordered by a special divine providence, that natural causes come together and align themselves for their relief and benefit in such a strange way as they do?
It is undeniably evident that there are marvelous coincidences of providence, coming together as if to bring about the good of God's chosen. There is a similar pattern of events showing itself in different places at the time when any work for the good of the Church comes into the world. For example, when the Messiah, the greatest mercy, came to the Temple, Simeon and Anna were brought there by providence as witnesses to it (Luke 2:25-38). Similarly, in the work of Reformation, when the images were taken down in Holland, the same spirit of zeal filled every city and town, so that the work was completed in a single night. Anyone who carefully reads the history of Joseph's rise to become the lord of Egypt can count twelve remarkable acts or steps of providence in that story, by which he rose to that honor and authority. If even one of them had failed, it is likely the outcome would have failed too. But each one happened in its order, exactly keeping its own time and place (Genesis 37-50). Similarly, in the Church's deliverance from Haman's plot, we find no less than seven acts of providence working together in a remarkable way to bring it about, as if they all met by appointment and agreement to break that snare for them (Esther 3-9). One thing so perfectly fits with and makes way for another, that every careful observer must conclude this cannot be the result of chance, but of wise counsel. Just as when viewing the precise structure of the human body, the shape, position, and mutual relationships of the various members and vessels have convinced some (and should convince all) that it is the result of divine wisdom and power, in the same way, if the admirable arrangement of the means and instruments used for mercy to the people of God is carefully considered, who can deny that just as there are tools of all sorts and sizes in the shop of providence, there is also a most skillful hand that uses them? They could no more produce such effects by themselves than an ax, saw, or chisel could carve a rough log into a beautiful figure without the hand of a skillful artisan.
We see in many examples that there are strong connections and arrangements of people and things that lead to certain outcomes and plans for the benefit of the Church, even though those involved never intended it. They don't share information or discuss their plans with each other, yet they come together and work as if they did. It's like if ten people all showed up at the same place and time for the same purpose without any prior arrangement among themselves. Can anyone doubt that such a gathering of means and instruments is surely, though secretly, guided by some wise invisible Agent?
Argument #3: When the Weak Prevail and the Mighty Fail
If the concerns of God's people are not governed by special providence, then why is it that the most suitable and powerful means used to destroy them end up being ineffective, while weak and seemingly insignificant means used for their defense and comfort are successful?
This could never happen if everything were controlled solely by the natural order. According to natural reasoning, we would expect that the more suitable and powerful the means are, the more successful they should be; and where they are unsuitable, weak, and insignificant, nothing should be expected from them. But providence often works in unexpected ways, just as Jacob crossed his hands when blessing the sons of Joseph, resulting in outcomes that are quite the opposite of what we might expect. Pharaoh used mighty power and deep strategy to try to destroy God's people, Israel, making it seem as impossible for them to survive as for crackling thorns to remain unburned in a fire. This miraculous preservation is symbolized in Exodus 3:2, where the bush was on fire but was not consumed. The heathen Roman emperors, who made the world tremble and conquered nations, used all their power and strategy against the poor, defenseless Church to ruin it, yet they could not succeed (Rev. 12:3-4). Despite the seas of blood shed by heathen Rome during the ten persecutions, the Church still lives. When the Dragon gave his power to the Beast (Rev. 13:2), meaning the state of Rome became Antichristian, there were great slaughters by the Beast in all his dominions, so much so that the Holy Spirit describes him as drunk with the blood of the saints (Rev. 17:6). Yet, all these efforts fail: the gates, meaning the powers and strategies of hell, cannot prevail against it. How clear is the care and power of providence in this? If half that power had been used against any other people, it would have certainly destroyed them immediately or worn them out in a fraction of the time. How quickly was the Persian monarchy overtaken by the Greek, and then the Greek by the Roman? Diocletian and Maximin, at the height of their persecution, found themselves so thwarted by providence that they both resigned from government and lived as private citizens. In this wonderful preservation, God fulfills the promise in Jeremiah 30:11, "though I make a full end of all nations, yet will I not make a full end of thee," and in Isaiah 54:17, "no weapon formed against thee shall prosper."
In contrast, how often have weak and seemingly insignificant means been used for the benefit of the Church? When Christianity was first spreading in the world, what weak and unlikely instruments were used? Christ didn't choose eloquent speakers or people with authority in royal courts, but instead, He chose twelve poor craftsmen and fishermen. They weren't sent out together as a group, but individually to different countries to spread the message. This seemed like the most ridiculous plan for such a mission, yet in a short time, the Gospel spread, and churches were established in various kingdoms around the world. The Psalmist foresaw this by the Spirit of Prophecy, saying, "Out of the mouth of babes and sucklings hast thou ordained strength, to still the enemy and the avenger" (Ps. 8:2). At the sound of ram's horns, Jericho was delivered into the hands of Israel (Josh. 6:20). With just three hundred men carrying pitchers and lamps, the massive army of Midian was defeated (Judg. 7:19). The Protestants besieged in BĂ©ziers, France, were saved by a drunken drummer who, while returning to his quarters at midnight, accidentally rang the town's alarm bell, unaware of what he was doing, just as their enemies were about to attack. Just as weak and improbable means have been blessed with success for the Church as a whole, they have also preserved its individual members. A spider weaving its web over the mouth of an oven hid a servant of Christ, Du Moulin, from his enemies during the bloody Parisian massacre. A hen sustained another person for many days by laying her egg each day in the place where he had hidden from the murderers. Many more examples could be given, but the truth is so clear and evident throughout history that they aren't needed. Can we not acknowledge a divine and special Providence guiding these events when we see the most suitable and powerful means for the Church's destruction fail, while the most insignificant and contemptible means succeed and prosper for its good?
Argument #4: The Timely Diversion from Harm
If everything is controlled by the natural order and the power of natural causes, then how is it that people are sometimes redirected, like a ball hitting an obstacle, away from the path of evil they were speeding down?
Good people have been on the path to their own destruction without realizing it, but Providence has intervened and saved them through unexpected turns, the meaning of which they didn't understand until the outcome revealed it. Paul was imprisoned in Caesarea, and the high priest and the leaders of the Jews asked Festus to bring him bound to Jerusalem, planning to ambush and kill him on the way. However, Festus, unaware of their plot, refused and chose instead to go with them to Caesarea and judge him there. This unexpected change thwarted their deadly plan (Acts 25:3-4).
In the life of Augustine, Possidius tells us that the good Father, while going to teach the people of a certain town, took a guide with him to show him the way. The guide mistakenly took a different path, unknowingly leading them off the usual road. Because of this mistake, Augustine escaped being killed by the violent Donatists, who had planned to ambush and kill him on the main road.
And just as memorable and wonderful are the obstacles and diversions that wicked people have encountered when trying to carry out the evil plans they have conceived in their hearts. Laban and Esau came against Jacob with harmful intentions; but as soon as they got close to him, they were immediately restrained, so they couldn't carry out their plans. Balaam eagerly went to curse Israel for a reward, but he faced an unexpected obstacle right at the start. Even though he tried every way to harm them, he found himself effectively restrained and unable to break free (Numbers 22:25, 38). Saul, the High Priest's enforcer, was threatening the Church and went towards Damascus with a violent mission to capture the followers of Christ. But as he neared the place, he encountered an unexpected stop, which not only diverted the harm but also led to his conversion to Christ (Acts 9:1-4). Who can fail to see the hand of God in these events?
Argument #5: The Just Repayment of Good and Evil
If there isn't an overruling Providence directing everything for the good of God's people, then how is it that the good and evil done to them in this world is repaid to those who are involved in it?
How obvious is it to everyone's observation that the kindnesses and benefits done for the Lord's people have been rewarded abundantly? The Egyptian midwives refused to obey Pharaoh's inhumane command and saved the male children of Israel; for this, the Lord dealt well with them and built them houses (Exod. 1:21). The Shunammite woman was hospitable and cared for Elisha, and God rewarded her with the blessing of a son (2 Kings 4:9, 17). Rahab hid the spies and was spared from the common destruction because of it (Heb. 11:31). Publius, the chief man of the island of Malta, kindly received and lodged Paul after his shipwreck; the Lord quickly repaid him for that kindness by healing his father, who was sick at that time with a bloody flux and fever (Acts 28:7-8).
Similarly, we see that the wrongs done to God's people have been repaid to their enemies through a just retribution.
Pharaoh and the Egyptians were cruel enemies to God's Israel and planned the destruction of their innocent babies. God repaid this by striking down all the firstborn of Egypt in one night (Exod. 12:29).
Haman built a gallows fifty cubits high for the good Mordecai, and God arranged it so that Haman and his ten sons were hanged on it. It was fitting that he should suffer the consequences of the trap he set for someone else (Esth. 7:10).
Ahithophel plots against David and gives advice that seems as wise as an oracle on how to bring about David's downfall. However, that very advice, like an overloaded gun, backfires on him and leads to his own ruin. When he saw his advice rejected (it was good politically, not morally), he could easily predict the outcome and, consequently, his own fate (2 Sam. 17:23).
Charles the Ninth cruelly caused the canals of Paris to flow with Protestant blood, and soon after, he died miserably, with his own blood streaming from all parts of his body. Stephen Gardener, who burned so many of God's dear servants to ashes, was himself severely scorched by a terrible inflammation. His tongue turned black and hung out of his mouth, and he ended his wretched days in dreadful torment.
Maximinus, that cruel emperor who issued a proclamation engraved in brass to completely abolish the Christian religion, was quickly struck down like Herod with a terrible judgment. Swarms of lice attacked his insides, causing such a stench that his physicians couldn't bear to come near him, and those who refused were killed. Hundreds of similar examples could easily be provided to support this observation. And who can fail to see through these events that truly there is a God who judges on the earth? (Ps. 58:11)
Yes, the judgments of Providence against the enemies of the Church have been so precise that not only the same people, but even the same body parts that were used to cause harm, have become the targets of wrath. The same arm that Jeroboam stretched out to strike the prophet, God struck. When Emperor Aurelian was about to sign the edict for the persecution of Christians, he was suddenly cramped in his knuckles, so he couldn't write.
Mr. Greenhill, in his exposition on Ezekiel 11:13, tells his audience that there was someone present in the congregation who witnessed a woman mocking another for her purity and holy living. This woman had her tongue immediately struck with palsy and died from it within two days.
Henry the Second of France, in a great rage against a Protestant counselor, handed him over to one of his nobles to be imprisoned, saying that he would watch him burn with his own eyes. But notice the righteous providence of God: within a few days, the same nobleman, using a lance given to him by the king, accidentally struck the king in one of his eyes during a tilting match, and the king died from the injury.
Yes, Providence has made the very place of sinning the place of punishment. In 1 Kings 21:19, it says, "In the place where dogs licked the blood of Naboth, shall dogs lick thy blood," and this was exactly fulfilled (2 Kings 9:26). Similarly, Tophet became a burial place for the Jews until there was no room left to bury, and that was the place where they had offered their sons to Molech (Jer. 7:31-32). The story of Nightingale is generally known, which Mr. Fox relates, about how he fell out of the pulpit and broke his neck while he was abusing that Scripture (1 John 1:10).
And so the Scriptures are fulfilled by Providence: "Whoso diggeth a pit shall fall therein, and he that rolleth a stone, it shall return upon him" (Prov. 26:27), and "with what measure you mete, it shall be measured to you again" (Matt. 7:2).
If anyone still says, "These things might happen by chance," remember that many thousands of the Church's enemies have died peacefully, and their end has been like that of other people.
We answer with Augustine: "If no sin were punished here, no providence would be believed; and if every sin should be punished here, no judgment would be expected." But, so that no one thinks these events are merely random and accidental, we further ask.
Argument #6: The Perfect Harmony with Scripture
If these things are merely random, how is it that they align and agree so exactly with the Scriptures in all details?
We read in Amos 3:3, "Can two walk together, except they be agreed?" If two people are traveling on the same road, it implies they have agreed to go to the same destination. Providences and Scriptures both move in the same direction, and if they ever seem to go in different or opposite directions, rest assured, they will meet at the journey's end. There is an agreement between them to do so.
Does God miraculously suspend the power of natural causes, as explained in the first question? Well, this is not an accidental event, but something that aligns with the word, as seen in (Isa. 43:2): "When thou passest through the waters, I will be with thee, and through the rivers, they shall not overflow thee. When thou walkest through the fire, thou shalt not be burnt, neither shall the flame kindle upon thee."
Do natural causes come together and work for the good of God's people? This is exactly what is promised in the Scriptures. It fulfills what is written in 1 Corinthians 3:21-23, "So let no one boast in men. For all things are yours, whether Paul or Apollos or Cephas or the world or life or death or the present or the future—all are yours, and you are Christ's, and Christ is God's." This means that the use, benefit, and service of all creation are for you, as your needs require.
Are the most suitable and powerful means used for their destruction unsuccessful? Who can fail to see the Scriptures fulfilled and explained by such acts of Providence? See Isaiah 54:15-17 and 8:8-10, explained by 2 Kings 18:17 and following.
Do you ever notice how Providence sometimes prevents good people from falling into evil or stops wicked people from committing evil? Such acts of Providence clearly confirm the truth and certainty of the Scriptures, which tell us, "The way of man is not in himself, neither is it in him that walks to direct his steps" (Jer. 10:23), and "A man's heart deviseth his way, but the Lord directeth his steps" (Prov. 16:9).
Do you notice how those who harm or help God's people are properly repaid? When you observe all the kindness and love shown to the Saints being returned to them with even more, how can you not see the fulfillment of these Scriptures in such acts of Providence? "The liberal soul deviseth liberal things, and by liberal things he shall stand" (Isa. 32:8). "But this I say, He which soweth sparingly shall reap also sparingly; and he which soweth bountifully shall reap also bountifully" (2 Cor. 9:6).
And when you see the evils men have done, or intended to do to the Lord's people, backfiring on themselves, only a completely blind person would fail to see how these Providences align with the Scriptures (Ps. 140:11-12; Ps. 7:14-16; Ps. 9:16).
Oh, how perfectly do God's actions and the Scriptures align! People often don't notice this. Why did Cyrus, against all political logic, freely release the captives? It was to fulfill the Scripture in (Isa. 45:13). It was well noted by someone that just as God has stretched out the sky over the natural world, He has stretched out His Word over the rational world. And just as creatures on earth are influenced by the heavenly bodies, all creatures in the world are influenced by the Word and inevitably fulfill it, even when they intend to oppose it.
Argument #7: The Remarkable Timing of God's Intervention
If these things are random, how is it that they happen at such remarkable and timely moments, making them so noticeable to everyone who thinks about them?
We find many instances of Providence timed so precisely that if they had happened even a little sooner or later, they would not have had the same significance they do now. Certainly, it cannot be chance, but rather divine counsel, that so perfectly seizes the opportunity. Contingencies do not follow any rules.
How remarkable it was when Saul received news that the Philistines had invaded the land, just as he was about to capture his prey (1 Sam. 23:27). The angel called to Abraham and showed him another sacrifice just when his hand was about to strike Isaac (Gen. 22:10-11). A well of water was revealed to Hagar just when she had left the child, unable to watch its death (Gen. 21:16, 19). Rabshakeh encountered a frustrating providence, hearing a rumor that thwarted his plans just as he was about to attack Jerusalem (Isa. 37:7-8). Similarly, when Haman's plot against the Jews was ready for execution, the king could not sleep that night (Esth. 6:1). When the horns were ready to attack Judah, carpenters were immediately prepared to drive them away (Zech. 1:18-21).
How remarkable was the relief of Rochelle by a shoal of fish that entered the harbor when they were on the brink of famine, something they had never seen before or after that time. Mr. Dod felt a strong urge to visit a neighbor gentleman at an odd hour, and just as he arrived, he met him at the door with a rope in his pocket, about to hang himself. Dr. Tate and his wife, fleeing through the woods during the Irish Rebellion with a baby that was about to die, found a bottle of warm milk on a rock, which saved the child. A good woman, from whom I heard this, was in great need, with no supplies, and was filled with doubts and fears, not knowing where help would come from. Suddenly, at the perfect moment, she found a piece of gold in a chest, which met her immediate needs until God provided another way. If these events happen by chance, how do they occur at just the right moment so precisely? It has become proverbial in Scripture: "In the mount of the Lord it shall be seen" (Gen. 22:14).
Argument #8: The Clear Answer to Prayer
Lastly, if these things were random and accidental, how could it be that they happen so directly after and in harmony with the prayers of the saints? In many instances of providence, they can clearly see an answer to their prayers and are confident that they have received the requests they asked of Him (1 John 5:15).
When the sea parted right after Israel cried out to Heaven (Exod. 14:10), when Asa received a remarkable victory immediately after his heartfelt cry to Heaven, "Help us, O Lord our God" (2 Chron. 14:11-12), when Ahithophel went and hanged himself right after David's distressed prayer (2 Sam. 15:31), and when Haman's downfall and broken plot happened just after Mordecai and Esther's fast (Esth. 4:16). Our own historian, Speed, in his "History of Britain," tells us about Richard the First, who besieged a castle with his army. The defenders offered to surrender if he would spare their lives, but he refused and threatened to hang them all. In response, an arbalester prayed to God to guide his shot and deliver the innocent from oppression. The arrow struck the king himself, leading to his death, and the defenders were saved. Abraham's servant prayed for success, and see how it was answered (Gen. 24:45). Peter was imprisoned, and the church prayed for him; see what happened (Acts 12:5-7, 12). I could easily add more examples of answered prayers, like those observed in Luther and Dr. Winter in Ireland, and many others. However, I find it unnecessary because most Christians have their own experiences and are well aware that many of the events in their lives are clearly answers to their prayers.
And now, who can be dissatisfied with this point, if they wisely consider these things? Must we not conclude, as it says in Job 36:7, "He withdraws not his eye from the righteous," and in 2 Chronicles 16:9, "The eyes of the Lord run to and fro through the whole earth, to show himself strong on behalf of those whose heart is perfect toward him"? His providences proclaim him to be a God who hears prayers.
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