02.03B. Special Exercise of Faith in the Goodness of God's Procedure.

3. Special Exercise of Faith in the Goodness of God’s Procedure.

"Whoever is wise, let him heed these things and consider the great love of the LORD." Psalms 107:43 In these words the Psalmist concludes and sums up a review of God’s ways in providence. The general doctrine which he inculcates, is, that a considerate observance of God’s dispensations will impress every religious mind with a practical and experimental sense of his loving-kindness. In the preceding verses of the Psalm he had referred to five distinct cases, which may be regarded as so many illustrative specimens of God’s dealings with his people — and in one or other of which every believer may find something that is analogous to his own experience, and that renders the instruction here conveyed applicable and appropriate to his own case. The inference from all the cases described, is, the general doctrine which is inculcated in the text, namely, that a wise and considerate habit of observing and reflecting on God’s ways in providence, will impress the mind with a sense of his loving-kindness; and that, too, notwithstanding the many trials and afflictions which occur in the course of every man’s life. For it is very remarkable, that the providences to which the Psalmist refers are many of them afflictive — he does not seek to disguise or palliate the severity of those trials to which God is pleased to subject us in this world. On the contrary, he brings them all into view, and exposes them in their real magnitude — yet he affirms, notwithstanding, that "whoever is wise and will observe these things — even they shall understand the loving-kindness of the Lord."

1. When the Psalmist, after reviewing the various dispensations of providence, affirms, that "whoever is wise, and will observe these things, even they shall understand the loving-kindness of the Lord," he plainly proceeds on the supposition, that the events of human life in general, and the facts of every man’s own experience in particular — are of such a nature that no one can seriously consider them, without acknowledging that there is a providence at work in the world, and that this providence is a gracious and a merciful One. That there is a divine providence, directing, controlling, and overruling all the events which take place on earth, whether these be of a public or more private nature — is a truth which, however much it may be doubted by the careless, and however boldly it may be denied by the profane — will nevertheless commend itself to the conviction of every considerate mind, which habitually and dispassionately contemplates the events of human life, in connection with the causes out of which they spring, and the results in which they terminate, or which they have a tendency to promote. To a careless observer, the course of events may appear to be determined by no fixed principles, and to be regulated by no steady laws — all may seem to be a strange medley of uncertainty, vacillation, and change. But on more attentive observation, the course of events will be found to afford as strong evidence of a constant providence — as the structure of nature affords of a wise and intelligent Creator. It will hardly be denied that a concurrence of events to one great end, especially if these events are numerous and complicated, while, at the same time, they seem to be mutually independent of one another, and to have no other connection, except what arises from the supposition of a supreme will, overruling them all for the accomplishment of its own designs — may afford as striking a proof of God’s interposition as is furnished by the construction of a piece of mechanism, or by the arrangement of material elements in any organized body. When we examine the structure of a plant, or of an animal, or when we consider the formation of any one organ, such as the human eye — we see at once that its parts are so adjusted to one another as to answer an important end. And hence we infer, from the traces of design and wisdom which are exhibited in its structure, that it could only be the product of a designing cause — or, in other words, the result of God’s creative wisdom and power.

Now, what we affirm, is, that a series of events may be so arranged, as to afford precisely the same evidence of an overruling providence; events, which naturally have no apparent connection with one another — but which, nevertheless, may be strung together so as to have a common bearing on some one result, and so as to demonstrate, by their concurrence to that one end, just as an organized body demonstrates by the fit combination of its parts — the interposition of Divine wisdom and Almighty power. The argument, in both cases, proceeds on precisely the same principles; but in the one case, these principles are applied to the combinations of matter — in the other, to the combinations of events. In either instance, there is an end, and a concurrence of means towards that end, which affords ample evidence of design; and the advantage of considering the subject in this light, consists in the evidence which it affords, that the doctrine of a constant and presiding providence rests precisely on the same ground, and should be received with the same unwavering certainty, as the doctrine of God’s being itself, in so far as that doctrine is embraced on the strength of those proofs which nature furnishes of the design and wisdom of the Creator of the world.

It is true, that there are many events, of so trivial and insignificant a nature, that we would not think of founding upon them, in any argument for Divine Providence. But it is equally true, that there are many material objects in nature, which, were they considered by themselves, might not afford a sufficient, or at least, a striking evidence of divine creation. When the Theist wishes to establish the latter doctrine, he selects, not an isolated stone, nor a solitary piece of clay — but some organized body, as a specimen of God’s work. And in like manner, in establishing the doctrine of a providence, we are at liberty to consider events in their combination and succession, and to select such combinations as most signally display the tokens of God’s design.

These are prerogative instances, in both cases; not that God’s creation or God’s providence is less real in the plainer forms of matter or the more trivial events of life — but that they are less strikingly exemplified; and hence, the origin of those views which have often been presented to the world, and as often excepted against, respecting particular and special providences, which if they be meant to convey the idea of anything miraculous, are unquestionably liable to just exception. But if they are honestly meant merely as striking examples of a providence which is at once universal and minute, are no more to be objected to, than is the common practice of selecting a striking specimen of design in illustrating the proof of a creation, or making a striking experiment, in illustrating any of the laws of nature. And for this reason, the Psalmist selects in the present case, several illustrative specimens, and founds on these the doctrine of God’s overruling providence.

All the subjects of human observation admit of being arranged under two heads: nature may be considered either as contemporaneous or successive. The design exhibited in contemporaneous nature, proves the existence of God. The design exhibited in successive nature proves the providence of God. The general doctrine of a providence may be established on these and similar grounds; nor can I conceive it possible to hold, that an act of divine power was necessary for the creation of the world, while it is denied that the continued exercise of divine power is needful for its maintenance and support — or to believe that we could not have acquired our existence but from God, while we arrogantly imagine that we may exist without, or independently, of His will. But I apprehend that in order to realize and appreciate God’s providence, we must have recourse to the means suggested by the Psalmist, and instead of looking only to abstract reasonings, apply ourselves to a close and considerate observance of all the methods of God’s dealings with ourselves. We must review all the way by which God has been leading us, and, connecting his dispensations with the declared ends and objects of his moral government, and with our felt necessities — we shall be able to see, each in his own case, innumerable proofs both of the wisdom and care of Him in whom we live, and move, and have our being. The events of every man’s life, when they are thus considered, will afford abundant evidence of a providence, and will impress that great doctrine on the heart with a power which no abstract reasonings can be expected to exercise over the generality of mankind. The man who, on reviewing the course of his life, can see no trace of God’s providential hand — may as well, on considering the frame of his body, refuse to acknowledge the marks of God’s creating hand. And he, on the other hand, who is most minutely attentive to the facts of his own personal experience, will be the most thoroughly penetrated with the conviction, that there is a providence that upholds all, and overrules all. But not only will an attentive consideration of the events which befall ourselves or others convince us of the doctrine of God’s providence — it will also serve to show that this providence is a gracious and a merciful one, and that it has been pervaded throughout by a spirit of loving-kindness.

We read, "that God is good unto all, and that his tender mercies are over all his works;" and this is so manifest both from the constitution of nature, and the course of providence, that love or goodness is justly held to be one of the essential attributes of the divine nature. In the original constitution of the world, there is ample evidence of the loving-kindness of the Lord. We see the human frame so nicely adjusted in itself, and so admirably adapted to the elements by which it is surrounded and the circumstances in which it is placed. We see faculties bestowed which render us susceptive of happiness. We observe such a harmony between external things and their respective faculties, as betokens at once the wisdom and the kindness which presided over the creation of the world, and which still preside over the course of providence.

There are indeed many evils and much disorder in the world — but these proceeding, as Scripture tells us, from the fall, and capable, as our own experience shows, of being traced more or less directly to the influence of moral evil — cannot affect the general doctrine that God is good. For, as sinful as the world has become, and dark as is the cloud which hangs over it, "God has never left himself without a witness, in that he has done good, and gives refreshing rains, and fruitful seasons, filling the hearts of men with food and gladness," — nay, "making his sun to rise, and his rain to fall both on the righteous and on the wicked, on the just and on the unjust."

If we admit the idea of a providence at all, how can we refuse to acknowledge the loving-kindness of the Lord, seeing that, on the most general view of the state of the world, we must perceive his hand lavishing its bounties on all lands — year after year, producing grain for cattle, and meat for the service of man; diffusing plenty, at least producing a sufficiency, for the countless myriads of our race, "covering the Heaven with clouds, preparing rain for the earth, making grass to grow upon the mountains; giving to the beast his food, and to the young ravens which cry." "Sending the springs into the valleys which run among the hills, giving drink to every beast of the field; watering the hills from his chambers, so that the earth is satisfied with the fruit of his work, and dropping rain on the pastures of the wilderness, so that the little hills rejoice on every side!" Who can contemplate the order and harmony which reign unbroken, amidst the vast masses and prodigious movements of the skies — the restraints which are imposed on the most boisterous elements — the electric fire — the stormy wind — the raging sea — the regular return and sure gradations of the seasons, and the absolute dependence of our race on all these vast causes, so far removed from under our control, without acknowledging that the Lord is good, and that every day bears witness to his providential care? But more particularly, each individual may find in his own case some peculiar token of God’s kindness to him. It is in the details of each man’s personal history that we find the most touching manifestations of God’s providential care. And none of us can, I think, refuse to acknowledge that we have been the objects of a watchfulness which has never slumbered, and of a benevolence which has never been weary in doing us good. Were we to attempt an enumeration of all the blessings which we have received at God’s hand — of all the deliverances which he has wrought out for us — of all the snares from which he has preserved us — and of all the manifestations of his long-suffering patience, and tender mercy, of which we ourselves have been the objects — were we to begin with the years of infancy and helplessness, and to trace our progress through the slippery paths of youth, until we reached our present state — we would soon find how impossible it is to reckon up the sum of our innumerable obligations to "the loving-kindness of the Lord." For not only has he spared us in life, and upheld us from day to day, by his almighty power; not only has he given us our daily bread, and made our cup to run over, and that, too, notwithstanding all the ingratitude which we have displayed, and the manifold provocations which we have offered; but, in peculiar seasons, in seasons of difficulty and trial — he has often delivered . . .
our eyes from tears,
and our feet from falling,
and our souls from death! And as often as we have cried to the Lord in our trouble, He has delivered us from our distresses, or supported and comforted us under them. So that each of His people, on a review of God’s dealings with him, will be forced to exclaim:

"The Lord has been my shepherd!"

"I have not lacked any good thing!"

"Hitherto has the Lord helped me!"

"The Lord has done all things well!"

"Surely goodness and mercy have followed me all the days of my life!"

"His compassions never fail. They are new every morning; great is Your faithfulness!"

I am well aware that, in the course of every man’s life, much will be experienced, which to an irreligious mind may furnish food for discontent, and which, even to God’s people, may occasion many a severe trial of their patience and faith. Evil is so strangely mixed with good, and affliction so interwoven with mercies in this chequered scene — that the course of providence, if it affords, in some respects, proof of the loving-kindness of the Lord — may be regarded in other respects, as affording an equal proof of his severity. And, as the solution of this apparent contradiction is of great practical importance, and can be found only in the principles of our holy religion, I proceed to observe: That the considerate observance of God’s ways in providence, will not only convince us of the loving-kindness of the Lord — but will serve also to disclose to us the true nature of this divine perfection, and to deliver us from many false views which men are apt to entertain respecting it. On no subject is there more misapprehension than on this. The goodness of God is often spoken of as if it were a mere instinctive desire for the diffusion of universal happiness, without reference to the characters or habits of his creatures — as if he were concerned to make them comfortable, whatever might be their views and feelings in reference to himself, and in whatever way might be most congenial to their disposition and taste; as if, in fact, God had regard to no other end than the mere physical enjoyment of man!

Now, no view can be more at variance with the doctrine of Scripture than this! I see not how, on such a supposition, we can reconcile the actual facts of human experience, with the belief that an Almighty Being, acting on this principle, exercises a providence over the world. For, unquestionably, there is much suffering in the world. And if there is no moral reason and no final cause for such suffering — it would seem to derogate either from the goodness which we ascribe to God, or from his power to carry his benevolent intentions into effect. The man who holds it as a first principle, that the only or the chief end of God is the diffusion of mere physical enjoyment, irrespective of all moral considerations, and who takes a survey of the actual state of the world, or a review of his own experience — must be staggered by many difficulties, which a more correct and Christian view of God’s end in providence can alone obviate and remove. The Bible does not speak of God’s goodness in this way. It never once ascribes to him the desire of making his creatures happy without reference to their moral condition. It declares his loving-kindness, indeed, and tells us that he has no pleasure in our sufferings. But it affirms, notwithstanding, that these sufferings are inflicted by his hand, and will continue to be inflicted, so long as the more important ends of his government are unfulfilled. In a word, it is a moral happiness — a happiness springing from, and in a great measure consisting in, the graces and virtues of a holy character, that the Bible declares God’s willingness to bestow. And it is a moral goodness that is ascribed to him, not an indiscriminate charity, that would secure a happiness for every man conformable to his own inclinations, however wicked and perverted these inclinations may be; but a holy love, acting wisely, with a view to moral ends, and seeking to bless its objects in a way suitable to their dignity as moral and responsible beings. To this end, suffering itself is made subservient; and the deprivation of mere rational and animal enjoyment becomes, in his hands, the means of a far purer and loftier happiness — the happiness of a renewed mind, of a good conscience, and of well-ordered affections.

Hence, in the Christian scheme, there is no contradiction in that seeming paradox, "Blessed are those who mourn," for, by the sadness of their countenance, God seeks to make the heart better, and then they are blessed indeed. And hence, also, affliction itself is a pledge and token of God’s love to his redeemed people. It is one of their purchased and chartered privileges, that they shall not lack chastisement when their real welfare requires it.

These views are strikingly illustrated by the cases to which the Psalmist refers in the preceding context. You will observe, that in each of them he speaks of trials and sufferings, and these are not represented as of casual and accidental occurrence — but as appointed and inflicted by God himself, nor as of a slight and trivial nature — but as being often heavy and severe. Insomuch, that he speaks of "their souls fainting within them;" "of their sitting in darkness and the shadow of death, being bound in affliction and iron;" of "their hearts being brought down with labor;" of "their falling, when there was none to help;" of "their soul abhorring all manner of food," and of their being forced to cry "to the Lord in their trouble."

Yet, notwithstanding all this, or rather for this, among other reasons, the Psalmist declares, that "whoever shall observe these things, even they shall understand the loving-kindness of the Lord" — they shall understand it — they shall not only be convinced that the Lord is good — but they shall know the true nature of that goodness — as a principle which has regard, not to the mere exemption of his people from suffering, far less to the indiscriminate bestowal of universal happiness — but to the moral welfare — the spiritual health and happiness of men, as rational and immortal beings. This is not only a very different — but a far higher kind of benevolence than that which is too frequently ascribed to God. The difference may be made manifest by a very familiar illustration. Suppose two parents, the one acting towards his family on the principle of indiscriminate indulgence — giving them all the means of enjoyment, and leaving each to follow the bent of his own desires, without any moral restraint or control. And the other, equally desirous of his children’s happiness — but remembering that each of them has within him a rational mind, a conscience, a set of moral affections, on the due discipline and right regulation of which their happiness depends, much more than on the abundance of temporal accommodations — adapts his treatment to the nature of the subject, and by wise instruction and faithful discipline, imposes restraints on self-indulgence, and makes their happiness depend on the culture and improvement of the moral powers.

Which, I ask, is the more benevolent? Not, surely, the man who leaves his children to sink unwarned, unchecked, unrestrained, into wicked indulgence, and all the miseries of which such indulgence is the cause! But the man who, by beneficial discipline, secures the ultimate happiness of his child, although it may be at the expense of temporary pain and restraint, by the culture of his moral principles, and the establishment of his moral habits.

It is on this principle of enlarged and comprehensive benevolence, that God, the Father of his people, acts. The very restraints which he imposes on them — the very chastisements with which he visits them, when these are viewed in connection with his design and end in them all — are pledges and tokens of that loving-kindness, which in him is not an isolated principle — but an attribute which, however supreme and infinite, is coordinate and co-active with perfect holiness, justice, and truth. The duty of considering the course of God’s providence will need little enforcement other than what may be deduced from the simple fact, that it is a means of understanding the loving-kindness of the Lord. For, what lesson should we be more anxious to learn, or what sweeter comfort can our minds receive, or what truth more grand and interesting — than the assurance of God’s love? But the propriety of looking back on all the ways by which God has been leading us, may be evinced by the consideration that the events of each man’s life, like the more important events of history, can seldom be impartially considered, or even fully understood, at the time of their occurrence. They occasion such an agitation of mind, and call into play so many feelings and passions, that we are too apt to take a partial view of them, especially while as yet the ends for which these dispensations were sent are unknown, or at least have not been realized in our experience. It is after the stunning shock has passed away — after the storm of passion has subsided, and after we have begun to taste the fruits of such painful dispensations, that we are able on a calm, though it may be a pensive review of them — to see all the parts of this chequered drama in combination, and to mark the wisdom and kindness which adjusted them all in relation to some great and important end.

Take one example as an illustration: the head of a young and engaging family, actively engaged in honorable business for their support, may be stunned by the sudden failure of all his schemes, and may not be able at the time to discover any reason arising out of his past conduct, why he should be involved in one of the severest of all calamities, a hopeless bankruptcy. But perhaps these very children, whom he loves so fondly, are just at an age when, if he were to enjoy uninterrupted prosperity, they might be led away by the seducing gaieties and vanities of the world. And for their sakes, God, who knows what is best, sends this heavy stroke, that, being subjected in early life to privation, they may be endued with thoughtfulness, nerved with an independent and industrious spirit, and thus fitted hereafter for usefulness.

All this may be unperceived at the time — but perhaps in the course of years, when that fond parent finds his children growing up with a chastened spirit, and entering life with hardy resolution, fitted by this very discipline for industry, economy, and prudence, and ultimately advanced, it may be, to stations for which an easier path might have unfitted them — he will have reason, in the gladness of his heart, to say, "It was good for them that I was afflicted." So we ought to judge nothing before the time — but to look to the end of God’s dispensations, for, says the apostle, "You have heard of the patience of Job, and have seen the end of the Lord; that the Lord is very pitiful and of tender mercy." (James 5:11.) The complete, the comprehensive review of God’s dispensations will be best taken from Heaven — when, on looking back from those celestial heights, on the whole course and progress and consummation of our lives, we shall see many proofs of God’s kindness and wisdom in those very events which may seem to us at present, by reason of our darkness, to be mysterious or adverse. But even now, and here, we should engage in this exercise. And in attending to this duty, it is needful for you to remember the spirit in which it befits you to consider the events of life. You should consider them in a religious spirit, acknowledging God’s hand in them all, whether they may have been prosperous or adverse, and with a reference to those great ends which the Bible declares God to have in view, especially with a reference to your progressive sanctification, and your preparation for an eternal state. The irreligious and careless may make light of the events of human life, for they think little of that eternity which lies before them, and with a view to which these events are ordered by unerring wisdom. But it is not thus that an immortal being should feel, who knows that life is the only season given to prepare him for eternity, and that of this short life one portion after another is fast passing away. Let him then review his past experience in a religious spirit, and he will find that if he is wise — truly wise towards God, duly instructed in religious truth, and capable of applying it to the explanation of providence, "even he shall understand the loving-kindness of the Lord."