Review of John Flavel--The Mystery of Providence

Author: John Flavel

Pages: 221 pages

Publisher: Banner of Truth

Price: 5.99 USD

Genre: Puritan Paperback


Quick Summary:

As it says on the back cover the purpose of this work is to, “persuade Christians of the excellency of observing and meditating upon [Providence]”. It is especially important to keep in mind the difficulties that would have attended Flavel and his congregants in 1678, when this work was first published. 16 years earlier Flavel was one of the ministers booted out of his congregation in the Great Ejection of 1662. Flavel knew heartache. Yet, Flavel also knew a sovereign God. It is the workings of this Sovereign God in the midst of such heartache that he offers this work.

If you like history you will probably like the first part of this work. Flavel gives very few points of application, yet he tells numerous stories to give us evidence of Providence. This covers a little over the first 100 pages. Then, our author gives what appears to be the main body of this work; encouragement to adhere to our duty of meditating on Providence. Finally, about two-thirds of the way through the book, Flavel will appease our microwave culture by giving numerous points of application.

What I Liked:

Many people tend to like the second and third section the best. I love to hear stories and study history. Therefore, I tend to like the first section a little more. I do appreciate Flavel’s simplicity in building his argument. He does not take us through a ton of loops to overwhelm us with evidence of Providence and then exhort us to respond. He does it simply, I appreciate that. Even though the book is not filled with a ton of new information, it is so overwhelming with examples that it causes you to stop and think. That appears to be one of Flavel’s primary goals; to get us to stop and smell the beautiful garden that God has planted before our eyes. He succeeds.

What I Disliked:

My personality is not the type that enjoys sniffing at roses. If the roses are quickly changing and offering new sensory material for me to take in, then maybe I could hack it. But to spend an hour admiring the intricacies of a bed of very similar roses would, frankly, bore me. At times in reading this work I felt bored. I felt like screaming, “I get it”. Move on to something new John. This, however, is probably less the authors fault and more mine. Would this book have better served us had it been a little shorter and more pointed? I am not certain. Is it better to be overwhelmed by the evidence of Providence or is it better to be stimulated to such a point that it teases your appetite and causes you to taste and see that the Lord is good? We probably need both.

Should You Buy It?

Probably. This is not like a Bruised Reed where I will, like a puppy begging for bacon, urge you to read it. Nevertheless, it is an excellent book to read. I am going to give it a 3 out of 5 stars but it probably deserves better. If you like smelling the roses then you will love it. If you are like me and would rather take a quick glance and then move on to another bed of roses, then you probably need to read it as well. We could use a little slowing down.

Rating: 3 out of 5 stars

The Mystery of Providence Chapter 13

This final chapter in Flavel's work is more of an epilogue to an impressive work, than a chapter that stands on its own. It is simply Flavel's plea for us to keep a record of our experiences of providence. You can not help but sympathize with Flavel's sentiment, when he says, "For [lack] of collecting and communicating such observations, not only ourselves, but the Church of God is greatly impoverished."

What a gold mine it would be to have stacks upon stacks of letters and diaries of many saints of old. The church has been greatly blessed by the letters of such men as Samuel Rutherford and John Newton. I cannot help but wonder the storehouse of information, experiences, and graces are robbed from the Church because of our lack of journal keeping.

What is Chapter 13 about? Simply this, do not trust your slippery memory, write down the workings of Providence, and don't be so foolish as to think that your present trial is greater than the ones in the past.

I'm going to go keep a journal now...

How to See in the Midst of Darkness

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

I know that I am supposed to trust God. But how do I do that when everything is so dark? When I am in the middle of despair, how do I trust a God that I can barely see? What do I do when I do not see the light at the end of the tunnel but only glimpses of more trouble and anguish? This is the question that will close Chapter 12.

Flavel knows his Bible. He reminds us that we cannot resign our hearts to do anything. You get the idea that he formed this question, and then begins to tear it down a little. On the heart Flavel says, "We cannot resign it, and subject it to the will of God whenever we desire so to do." It is indeed our duty, but Flavel reminds us that Jesus said apart from Him we can do nothing. Not some things. Nothing!

Clearing up this Flavel journeys towards answering the question; but he has one more stop to make. We must become like David in 2 Samuel 15:25-26. "And the king said unto Zadok, Carry back the ark of God into the city; if I shall find favor in the eyes of the Lord, he will bring me back again, and show me both it and his habitation: But if he thus say, I have no delight in thee: behold here am I, let him do to me as seemth good unto him". Until we have that attitude, says Flavel, we will "have no peace within". We must come with such submission to the Lord that says, "do with me as seems good to You". Now come the suggestions for us to consider:

• Labor to work into your hearts a deep and fixed sense of the infinite wisdom of God and your own folly and ignorance
• It is nothing but our pride and arrogance over-valuing our own understandings that makes resignation so hard
• Deeply consider the sinfulness and vanity of torturing your own thoughts about the issues of doubtful providence
• Set before you those choice Scripture patterns of submission to the Lord's will in as deep, yea, much deeper points of self-denial than this before you, and shame yourselves out of this quarreling attitude with Providence
• Study the singular benefits and advantages of a will resigned up and melted into the will of God
• Think how repugnant an unsubmissive attitude is both to your prayers and professions

Return to The Mystery of Providence Chapter 12

How To Be an Anchor in Shifty Waters

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

Simon's nickname was Peter. He was supposed to be the rock. And I suspect that every believer is to be rock-like. We should not be shifting amidst the various situations we find ourselves in. There is a reason that people ought to ask us about the hope that we have. We should be anchors when everything else at sea is blown by the wind and waves. But how can the Christian attain this? How can he do it in comfort? How about in sorrow? What about when he himself is doubting? This is what Flavel will now consider.

How to maintain in comfort:

• Urge humbling and awakening considerations upon our own hearts
• Realize that your blessing is no sign of God's special distinguishing love
• Think how unstable and changeable these comforts are
• Notice that they will reveal the carnality and corruption in your heart

How to maintain in calamity:

• Note that these "strokes" are often of great use to the people of God
• Nothing can separate you from Christ; not even this calamity
• Remember, it will end shortly

How to maintain in doubt:

• Consider the vanity and uselessness of your anxiety
• The disposal and management of our affairs is wholly in the hand of the Father
• God is faithful to every syllable of His Word, including your sanctification
• Commit your way unto the Lord

Return to The Mystery of Providence Chapter 12

Is This For My Good?

How may a Christian discern when a providence is sanctified and comes fromt he love of God to him?

How do we know whether our situation is from the hand of God and meant for our sanctification or if something is from the hand of Satan and is meant for our destruction? That is the essential question that Flavel is addressing. To our spoiled American minds we probably think that if it benefits us then it must be from God. How could a new house NOT be from God? Of course its a blessing. Of course my refund check is a blessing. Of course my new increase in salary is a blessing. Are you sure? That is what Flavel is asking. How do we know if difficult things are means for our good or if they are meant to harm us? How do we know if good circumstances are blessings or curses?

Flavel begins by marking a difference between the believer and the unbeliever. The unbeliever even though he may enjoy things it really does him no good. "So the best things wicked men enjoy do them no good". Yet for the believer all things work together for their good. Our author humbly admits that from the nature of things we cannot discern whether it is good or bad. But we can discern if something is good or bad for us based upon its fruits. And it is these that we consider.

The difficulty is probably being used for our sanctification (good) if:

• It comes in a proper season
• It is used to purge sin
• It turns our hearts against sin, and not against God
• It causes us to draw near to God
• Rather than alienating our heart from God it inflames our love to Him
• When it is accompanied by divine teachings

The comfort is probably NOT being used for our sanctification (good) if:

• It does not lead us to prayer and thanksgiving
• We acquired the comfort by sinful means
• It makes us forget God and cast off our care of duty
• It is used to serve our fleshly lusts
• It swells the heart with pride and self-conceitedness
• It takes us off our duty and makes us negligent
• It distracts us and makes us focus on enjoyments and unaware of sins

The comfort is probably being used for our sanctification (good) if:

• It humbles our souls kindly before God
• We become cautious of sin
• It engages our heart in love to God
• It is not seen as our portion, but God alone is still our portion
• Our souls are more ready and enlarged for duty to God
• It causes us to break forth in prayer and thanksgiving to God

What to Do While You Wait

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

One of the most difficult things in the Christian life is waiting upon God. John Flavel is strong in his doctrine. He knows that "God appoints the time; when that appointed time is come the expected mercies will not fail". But he also knows heartache. He also knows it is difficult to wait. Therefore, he gives the believer a few directives for these periods of waiting.

Consider these things:

• "Our sinkings of heart are the immediate effects of unbelief" (p.192)
• "Though Providence does not yet perform the mercies you wait for, yet you have no ground to entertain hard thoughts of God, for it is possible God never gave you any ground for your expectation of these things from Him." (p.193)
• The season in which God gives His up to Him, not you.
• Spiritual mercies are also "dispensed to us in such measures and at such seasons as the Lord sees fit, and many of His own people live for a long time without them." (p.195)
• "Enjoyment of your deisres is the thing that will please you, but resignation of your wills is that which is pleasing to God." (p.195)
• "Are not those mercies you expect from God worth waitin gfor? If not, it is your folly to be troubled for the lack of them". (p.196)
• "You have made God wait long for your reformation and obedience; and therefore you have no reason to think it much if God makes you wait long for your consolation." (p.197)

The Mystery of Providence Chapter 12

We are almost finished with The Mystery of Providence. Chapter 12, one away from the final, considers the problems associated with Providence. With reading the chapter you expect Flavel to begin discussing some of the difficult doctrines, like the problem of evil. If you are expecting something other than being humbled under the mighty hand of God, then you will be sorely disappointed in this chapter. Flavel does not address all the "intellectual" problems with this doctrine, but instead addresses the "practical" problems. Again these points are far too lengthy to consider in one post. We will link to each problem and then have discussion at the end. The problems are thus:

• How may a Christian discover the will of God and his own duty under dark and doubtful providences?
• How may a Christian be supported in waiting upon God, while Providence delays the performance of the mercies to him for which he has long prayed and waited?
• How may a Christian discern when a providence is sanctified and comes from the love of God to him?
• How may we attain an evenness and steadiness of spirit under the changes and contrary aspects of Providence upon us?
• How may a Christian work his heart into resignation to the will of God when sad providences approach him and forebode great troubles and afflictions coming on towards him?

Discussion:

Can you truly say that you are afraid of offending God. Flavel's statement on p.188, "Be really afraid of offending Him", hit me like a ton of bricks. I am not so certain that I am REALLY afraid of offending Him. Maybe moderately. Is it possible to be too comfortable in the benefits of the Cross, so that I no longer tremble as I ought? I think it is.

Is there really any more sound advice than what Flavel gives on page 189, when he basically tells those inquiring into the will of God to obey that which they do know? I have seen so many instances, in my own life especially, where believers get distracted by the unknown to the neglect of that which is known.

What do you think Flavel means when he says, "But for the seasons which are of our own fixing and appointment, as God is not tied to them, so His providences are not governed by them..."? What seasons do you think are our own fixing? Can a Calvinist talk like this?

How can you argue with this? "Are not those mercies you expect from God worth waiting for? If not, it is your folly to be troubled for the lack of them". (p.196)

"You have made God wait long for your reformation and obedience; and therefore you have no reason to think it much if God makes you wait long for your consolation." (p.197) Whoa there Mr. Flavel, can a Calvinist speak of us "making God wait"?

Have you previously considered this truth? "It is nothing but our pride and arrogance over-valuing our own understandings that makes resignation so hard". Oh, what pride we must have to think that we know better than the Almighty!

Have you noticed yet how different a Puritan counsels compared to many modern "counselors"? They are quick to remind you of your own sinfulness and utterly destroy your self-help. They are quick to point out your fault and your lack of duty before such a holy God. They labor to rip every bit of self-righteousness from our souls and strip us naked before the Cross. How different is that than much of the counseling that we hear today? How different is this than the shoddy counseling that tries to re-instill our sense of self-worthiness?

Discovering the Unclear Will of God

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

This would be a great chapter for teleheretics televangelists to read. More so it would be great for college students. I remember that time in my life when it seemed that every question lead to, "What is God's will for...." Who should I marry? What should I do with my life? On and on the questions went. Each day had some new occurence that would be interpreted through these questions. Because this girl like me, does this mean that God is opening up the door for me to marry her. Because I seem especially equipped at this job does it mean that God is calling me to it?

Flavel seems to make it simple. "The way we now have to know the will of God concerning us in difficult cases is to search and study the Scriptures." Well, you ask, does that mean I have to marry someone named Ruth or Rahab or Martha? How does the Bible answer these questions? What if the Bible gives "no particular rule"? Flavel then says, "there we are to apply general rules and govern ourselves according to the analogy and proportion they bear towards each other".

So, does that mean the girl winking at me means I should marry her? And this is where Flavel is very careful. "The safesty way therefore to make use of providences in such cases is to consider them as they follow the commands or promises of the Word and not singly and separately in themselves." What does that mean? It means that you probably ought not to read into Providences unless you can find confirmation in them from Scripture. Rather than interpreting the wink of the pretty girl as a sign of Providence, just interpret it as a wink from a pretty girl. Do not translate every occurence as a communication from the Lord. Only those that line up with Scripture.

Lest Flavel leave us with unsatisfying instruction he also gives us 5 general rules:

1. Get the true fear of God upon your hearts. Be really afraid of offending Him. God will not hide His mind from such a soul.
2. Study the Word more, and the concerns and interests of the world less
3. Reduce what you know into practice, and you shall know what is your duty to practice
4. Pray for illumination and direction in the way that you should go
5. Follow Providence so far as it agrees with the Word and no further

Return to The Mystery of Providence Chapter 12

The Mystery of Providence Chapter 11

Chapter 11 begins the third, and final, section of Flavel's book The Mystery of Providence. In this last section Flavel will attempt application of the doctrine of Providence. He begins the section, here in chapter 11, by noting the practical implications. Because God performs all things for you (see Rom. 8:28) then these truths must be inferred:

• God is to be owned by you in all that befalls you in this world, whether it is a way of success and comfort, or of trouble and affliction
• How great is His condescension to and care over His people
• See how obliged you are to perform all duties and services for God
• Do not distrust Him then when new or great difficulties arise
• Seek God for all by prayer, and never undertake any design without Him
• It is our great interest and concern in all things to study to please Him, upon whom we depend for all things

Discussion:

The implications that Flavel makes in this chapter are much needed. They have been considered at arms length in the past, now Flavel draws them in closer and expounds a little deeper on each. Are any of these new thus far? Do any of his implications leap out at you as nothing you had considered previously?

If we know that God is sovereign, and if we know that God "performs all things for us", why is it that we so often do not seek God for all in prayer and occasionally will undertake designs without Him? Oh, how foolish we are at times.

How would one go about "studying to please Him"?

Flavel understands that sanctification is synergestic. "Is Providence every moment at work for you, and will you be idle?" If we remain idle while God is at work, then certainly we will not grow as we ought.

I would be remiss if I did not add this excellent quote: "Fear nothing but sin. Study nothing so much as how to please God". Oh, to think of all that I fear that is not sin. (Wait, should we not fear God?) To think of all that I study that does not necessarily relate to pleasing God.

You may be wondering who is Borromeus? Or who is Silentiarius? Borromeus appears to be the Italian cardinal of the Roman Catholic Church, Charles Borromeo (early-mid 1500's). (Borromeus is the Latinized name) He was much opposed for the formation of the Brothers of Humility and other strict orders. Silentiarius (6th century) appears to be a reference to Paul the Silentiary. He was responsible for the silence in the imperial palace, but is best known for his famous hymns of praise. He was an epigrammatist that wrote for the Byzantine emperor Justinian. The line quoted by Flavel is probably from one of Silentiarius' works.

The Mystery of Providence Chapter 10

In this, the longest chapter, Flavel is concerned with showing us the advantages of meditating on Providence. According to our author, we are all quite prone to forget the great workings of God. Therefore, we are urged to frequently meditate upon and jog down for our memory the activities of Providence. These points are fairly self-explanatory and need to a greater exposition; the advantages of meditating on Providence are thus:

• By this means you may maintain sweet and conscious communion with God from day to day
• A great part of the pleasure and delight of the Christian life is made out of the observations of Providence
• Consider what an effectual means the due observation of Providence will be to overpower and suppress the natural atheism that is in your hearts
• The remembering and recording of the performances of Providence will be a singular support to faith in future exigencies
• The remembrance of former providences will minister to your souls continual matter of praise and thanksgiving
• The due observation of Providence will endear Jesus Christ every day more and more to your souls
• The due observations of Providence have a marvelous efficacy to melt the heart, and make it thaw and submit before the Lord
• Due observation of Providence will both beget and secure inward tranquility in your minds, amidst the vicissitudes and revolutions of things in this unstable vain world
• Due observations of the ways of God in His providences towards us have an excellent usefulness and aptitude to advance and improve holiness in our hearts and lives
• The consideration and study of Providence will be of singular use to us in a dying hour

Discussion:

Much of the suggestions in this chapter are not new. Flavel is merely giving further evidences for his argumentation. Throughout this work Flavel has given us much the same suggestions: meditate on the Providence of God because it will make your relationship with Jesus sweeter; meditate on the Providence of God because it will be used to overpower sin; meditate on the Providence of God because it will result in your praise of the Lord; meditate on the Providence of God because it will give you comfort in afflictions. Do you feel, as I do, that this work might have been more effective had it been shortened?

Do believers still have a “natural atheism” in their hearts?

Have you seen in your own experience that remembering the way that God delivered in the past gave more faith for future needs? Do you find it easier to trust God in faith than you did at the first?

How might observing Providence create holiness in our lives?

Do Not Pry Too Curiously

Do not pry too curiously into the secrets of Providence, nor allow your shallow reason arrogantly to judge and censure its designs.

Like the previous, this section, falls under the heading of "cautions, to prevent the abuse of Providence". We have been encouraged to dig deeply into the workings of Providence. Such an endeavor can be discouraging and can lead to gross sins. This is why Flavel encourages us not to pry too curiously, nor let our shallow reason arrogantly think that we have the answers.

"There are hard texts in the works as well as in the Word of God. It becomes us modestly and humbly to reverence, but not to dogmatize too boldly and positively upon them," says our author. Therefore, we ought to be very cautious in approaching these difficult texts. Flavel crafts a wonderful sentence when he says, "...our reason never shows itself more unreasonable than in summoning those things to its bar which transcend its spehere and capacity."

What happens when we do not heed Flavel's advice of caution? We are drawn into "unworthy suspicion and distrust of the faithfulness of God", for one thing. We also are drawn into a "despondency of mind and faintness of heart". From these things comes, "temptations to deliver ourselves by indirect and sinful means".

Flavel closes the chapter by saying, "Beware therefore you do not lean too much on your own reasonings and understandings. Nothing is more plausible, nothing more dangerous."

Return to The Mystery of Providence Chapter 9

Delays Happen for a Reason

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

This is under the heading of "cautions, to prevent the abuse of Providence". This is not one of Flavel's main points but rather a digression, to keep us from abusing what he has prior said. This section concerns itself with attempting an answer to delayed mercies. Often times we interpret delays as denials. Therefore, we ought to learn patience. Sometimes it is not the proper season for us to receive such a mercy. Other times we are still under afflictive circumstances because they have yet to fulfill their duty. At other times the Lord is waiting to make the deliverance all the more sweet. Yet, even though we know these things we can still become angry and confused with God. Therefore, Flavel offers 6 suggestions to keep us from doing that:

1. Consider that the delay of mercies is for your advantage
2. It is a greater mercy to have a heart willing to refer all to God and be at His disposal than to enjoy immediately the mercy we are most eager and impatient for. (In other words, glorifying God through patience is a greater mercy than the gifts. Godliness is better than gifts)
3. Expected mercies are never nearer than when our hearts are lowest
4. We are unfit for these mercies, that is why they are delayed
5. Consider that the mercies that you wait for a pure graces; they are not owed to you
6. Think of how many men that are as good as you are cut off from all mercies of God for eternity

Flavel has a certain way of shutting us up doesn't he?

Return to The Mystery of Providence Chapter 9

Affections Fitting to the Workings of Providence

Work up your hearts to those frames, and exercise those affections which the particular providences of God that concern you call for.

Did John Flavel have Jonathan Edwards or John Piper write this section? Flavel's point here is that God has planted in our hearts various affections and there are certain providences that are used to draw forth these affections. When the situation is sad we ought to respond in a fitting manner. When providence affords us happiness, then in joviality we ought to respond. Yet, in all workings of providence we ought to keep our spiritual joy and comfort. Flavel asks a few rhetorical questions to get the discussion going:

• Why should we be sad since we have infinitely more to be joyous about than sad?
• Why should we be sad since God is with us in all our troubles?
• Why should we be sad since God is not at enmity with us?
• Why should we be sad since we know that God will work even these sad providences to our good?
• Why should we be sad since we know that we will soon never suffer again?

Then we move to what mostly concerns this section: How can such joy in the midst of difficult circumstances be possible? Flavel says consider these things and it will lead to true spiritual joy:

• Mortify your inordinate affections to earthly things
• Dwell much upon the meditation of the Lord's near approach
• Exercise heavenly-mindedness
• Maintain a contented heart with what the Lord allots you

Flavel then gives four recommendations to the unregenerate, to stop their mouths during difficult times.

1. Hell and eternal damnation are the portion of your cup. Whatever is short of this is a mercy.
2. Even though you have nothing that entitles you to mercy, you have a few.
3. If you are to be rescued out of this damnable condition it will probably come through affliction.
4. All these troubles are pulled down on your own head by your own sins

But what should we say to the regenerate in difficult circumstances? What can encourage us?

• Consider your spiritual mercies and privileges with which the Lord has invested you
• Consider your sins; that will make you contented with your lot
• Consider how near you are to the change of your condition

Return to The Mystery of Providence Chapter 9

Eye God In All Things

In all your reviews and observations of Providence, be sure that you eye God as the author and orderer of them all.

We would be foolish to ponder the workings of Providence and then direct our worship towards some indirect force. Therefore, it is vital that we understand that all of these "workings of Providence" are directly from the hand of God. Flavel gives us a large number of things that we should "eye". Flavel wants to encourage us not to make a shallow general confession of thanksgiving but to "take special notice of the following particulars":

• Eye the care of God for you
• Eye the wisdom of God in dispensing His mercies to you
• Eye the free grace of God in His mercies towards us vile, unworthy creatures
• Eye the condescension of God to hear our requests
• Eye the design and end of God in all your comforts
• Eye the way and method in which these mercies are conveyed
• Eye the distinguishing goodness of God in all comfortable enjoyments
• Eye all these mercies as comforts appointed to refresh you towards far greater mercies
• Eye the sovereignty of God; His infinite superiority
• Eye the wisdom of God in all your afflictions
• Eye the all-sufficiency of God in the day of affliction
• Eye the immutability of God

Flavel wants us to see that whether it be blessing or affliction, we ought to eye God and give Him thanks, whatever our lot. Eyeing God will give us comfort and Him praise. One particular sentence to bring out is this one: "He might have made you the most despicable creatures, worms or toads: or, if men, the most vile, abject and misreable among men; and when you had run through all the miseries of this life, have damned you to eternity, make you miserable forever, and all this without any wrong to you. And shall not this quieten us under the common afflictions of this life?"

Return to The Mystery of Providence Chapter 9

Providence Confirms the Word

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

Flavel's point in this section is that the workings of Providence has a direct relation to the word of God. What God does in the world is a confirmation of what He has promised in His Word. This may sound a bit unreasonable, but when we see how Flavel extends his point, we come to understand. Flavel says that we can see the confirmation of the Word in either it's "threatening, caution, counsel or promise". Following this exhortation will not only confirm the truth of Scripture for us, but it will also, "direct and instruct us in our present duties under all providences". Our author then labors to bring various situations "under the Word".

• The Word says it's a good idea to keep close to its rules and duties. Does the experience of Providence not prove this point? Can we not see that following the rules and duties of the Word are for our benefit? Would the drunkard and adulterer not agree with this text after his life has come crashing down?
• The Word says that moving from integrity will not prosper you. "Did you ever leave the way of simplicity and integrity, and use sinful shifts to bring about your own designs, and prosper in that way"? Does it not always catch up with you? Even though it might seem to prosper for awhile, it will lead to greater judgment.
• The Word says it is better to trust in the Lord than people. Has there ever been a time in your life when trusting in a man was more profitable than trusting in the Lord? Has He let you down? Have you not seen it confirmed that when we take for ourselves idols our jealous God will show them for what they are?
• The Word assures us that sin is the cause for affliction and sorrow. As Flavel asks, "when did you grow into a secure, vain, carnal frame, but you found some rousing startling providence sent to awaken you? Flavel does give a disclaimer: "Nor, do I say that God follows every sin with a rod; for who then could stand before Him." But certainly, can we not see that sin carries with it consequences?
• The Word promises that God will never leave or forsake believers. Has He ever left you? Have you been forsaken? Can you think of any dear saint that has been left by God? There have been difficulties, but have you ever been utterly forsaken and left by God? Certainlty not.
• The Word of God claims to be the only relief and comfort in days of affliction. Do you see this confirmed in your life? Have you experienced that a Word from the Lord has carried more weight than a thousand others? Of you not seen that where nothing else could comfort you a precious Word of the Lord will quiet your soul?
• The Word says that giving our goods leads to blessing and withholding them is not wise. Can you testify to the blessing of God after your heart of giving? Certainly Flavel is not presenting here a prosperity gospel. His point is that the Word and Providence confirms that it is better to give.
• The Word says that to clear your conscience follow the way of the Lord. Do you know of a man whose conscience is not clear that is following all of the ways of the Lord? Do you not sleep easier after following His rules? Can you not see that if you follow the Lord it will lead to a clear conscience?

Flavel gives us but a sampling. Obviously, since the Word of God is fully true, and because every Word is profitiable, it is not surprising that this is the case. Therefore, the more we think and meditate upon the working of Providence on our lives the more we will confirm to ourselves the validity of the precious Word.

Return to The Mystery of Providence Chapter 9

Remember What He Has Done

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

Flavel's argumentation is that if one working of Providence is exceedingly glorious, then how much more glorious is a stack of them. And we are encouraged in considering these things not to just skim the surface but to plum the depths of what God has done. As Flavel says, "do not let your thoughts swim like feathers upon the surface of the wters, but sink like lead to the bottom".

Under this point Flavel mentions several things that should be considered in this matter:

1. The seasonableness of mercy given to us (consider the phenomenal timing of the mercy)
2. The peculiar care and kindness of Providence to us (consider our exemption from what has happened to others)
3. What a providence introduces (consider that which a providence leads to)
4. The instruments employed by Providence (consider the means that God uses)
5. The design and scope of Providence (consider the aim and goal of Providence...Rom. 8:28)
6. The respect and relation Providence bears to our prayers (consider how our prayers have been answered by God)

What particular point to bring out is what Flavel says on #5. He notes that this is the most "warming and melting" of all considerations. To think that, "A thousand friendly hands are at work for [us], to promote and bring about [our] happiness." What a wonderful thought, and to think that this is confirmed in Scripture. You almost get the idea that Flavel was also a Christian Hedonist.

Return to The Mystery of Providence Chapter 9

The Mystery of Providence Chapter 9

Chapter 9 is one of the longest chapters in The Mystery of Providence. The major theme of this chapter is direction on meditating upon the Providence of God. Flavel will give 5 major headings of advice and then various pointers under each of these. The best way to outline this would be to give the 5 major headings and then expound a little upon each. To avoid a very lengthy post I will give the five headings and link to a page where you can read more on each point.

• Labor to get as full and thorough a recognition as you are able of the providences of God concerning you from first to last. Read more...
• In all your observations of Providence have special respect to that Word of God which is fulfilled and made good to you by them. Read more...
• In all your reviews and observations of Providence, be sure that you eye God as the author and orderer of them all. Read more...
• Work up your hearts to those frames, and exercise those affections which the particular providences of God that concern you call for. Read more...
• If Providence delays the performance of any mercy to you that you have long waited and prayed for, yet see that you do not despond, nor grow weary of waiting upon God for that reason. Read more...
• Do not pry too curiously into the secrets of Providence, nor allow your shallow reason arrogantly to judge and censure its designs. Read more...

Discussion:

Flavel's first point is an encouragement to keep a journal. One of the best ways to remember the workings of Providence is to look back over past journal entries. We are prone to forget prayers, and often those "little" things that are major workings of God in us.

Would it be a good practice to determine all of the promises of God and mark their fulfilment in your life?

There is no doubt that Flavel's statement on page 127 is true: "One of word of God can do more than ten thousand words of men to relieve a distressed soul." Yet, why is it that so often when I am distressed I turn to find comfort in people instead of quietly sitting under the Word? Certainly, the Lord speaks through people--but shouldn't our first instinct be to find comfort in our prayer closets?

Do our affections match that of God? This is Flavel's concern on page 132. Yet, is this such a thing that we could even attain to? Isn't the affection of God so diverse that no human can really even comprehend it? Certaintly, there is, though, something for us to learn from Flavel's exhortation.

Oh, what pity it is to be outside of saving grace! To think that even the difficult times of life are a sign of patient mercy and are far better than what you have awaiting. To the believer, difficult times are but a temporary affliction that will be cast of forever. To the unbeliever, difficult times are but a tempoprary mercy that will not last forever, and serves as more a preview of things to come. Oh, how sad, and how open our hearts should be to preach the gospel to every soul.

This statement greatly spoke to me: "Beware therefore you do not lean too much to your own reasonings and understandings. Nothing is more plausible, nothing is more dangerous."

Mystery of Providence Chapter 8

Chapter 8 begins the second section of Flavel's work. The first section concerned itself with giving evidences of the many workings of Providence. This section will encourage us in our duty of responding to this mighty Providence; chapter 8 explains this duty. Flavel will give 7 reasons that it is a duty to meditate upon the Providence of God:

1. Because God has expressely commanded it
2. Because the neglect of it is everywhere in Scripture condemned as sin
3. Because the Holy Spirit often, through Scripture, told us to "Behold"
4. Because without due attention to such things no praise can be rendered to God for them
5. Because without meditating on Providence we lose the benefits that were intended for us and others
6. Because it is a vile slighting of God not to do so
7. Because our prayers will not be suitable to our condition unless we notice the workings of Providence

This chapter is a quick introductory chapter. Flavel sufficiently shows us that it is our duty to meditate upon the Providence of God.

Discussion:

There is not much to discuss in this chapter. I will only sum it up by asking one question. What are specific ways we can obey and disobey this duty?

The Mystery of Providence Chapter 7

Chapter 7 concludes the first section of Flavel's work. In this first section Flavel has purposed to give us overwhelming evidence of the Providence of God in the direction of His saints. This chapter serves to illuminate for us the working of Providence in our sanctification. Flavel is quick to remind us that the Spirit is the "principal agent" in this work, and "all the providences in the world can never effect [sanctification] without Him." Nonetheless, God does use various means to procure our sanctification.

Flavel gives the most attention in this chapter to "providential afflictions" that God uses to rip sin out of our lives. As he says, "...yet sin is too hard for the best of men; their corruptions carry them through all to sin. And when it is so, not only does the Spirit work internally, but Providence also works eternally in order to subdue them." (101) Because of this remaining corruption, Flavel says, God will bring afflictions to "purge and cleanse" sin from our lives.

After giving time to showing these providential afflictions at work, our author exposes areas of our remaining corruption. He discusses four areas that corruption rears its ugly head:

1. In our pride and and the swelling vanity of our hearts when we have a name and esteem among men
2. In raising up great expectations to ourselves from the creature, and planning abundance of felicity (happiness) and contentment from some promising and hopefuly enjoyments we have in the world
3. In dependence upon creature-comforts and tangible props (things that hold us up)
4. In good men by their adherence to things below and their relectuance to go hence.

Under each of these headings Flavel shows how Providence brings afflictions (among other things) to cure these remaining corruptions. It appears that our author digresses (although happily) into a discussion on the amazement that such a mighty God would deal with such worms as us. As he closes his digression, and moves to considerations, he crafts a beautiful statement: "The blood that runs in our veins is as much tainted as theirs in hell." To prove this he gives to considerations. In their constitution and natural dispotion, and in their outward condition they are as much like us as we care to admit.

We close this grand section on considering (yea, marvelling) at the works of Providence upon such "vile, despicable worms as we are!" Yet, "how ancient, how free, and how astonishing this act of grace! This is that design which all providences are in pursuit of, and will not rest till they are executed" (107). Flavel concludes this section by giving us six proofs of this very thing:

1. Does not the gift of His only Son out of His bosom show this, that God makes great account of this vile thing, man?
2. Does not the [attention] of His providential care for us show His esteem of us?
3. Does not the tenderness of His providence show His esteem of us?
4. Does not the variety of the fruits of His providence show it?
5. Does not the ministry of angels in the providential kingdom show it?
6. Does not the providence of which this day calls us to celebrate the memory, show the great regard God has for his people?

Discussion:

After this chapter (and really this section) I am left asking as David did, "what is man that you are mindful of him?" I think Flavel's hope was to overwhelm us with evidence of the providential care of the Almighty. He has done so with me.

Do you agree with the statement, found on page 100? "There is in all the regenerate a strong propensity and inclination to sin, and in that lies a principal part of the power of sin". Is there still a "strong propensity" in those that the Holy Spirit lives in? Are we not said to be dead to sin, and "delivered from this body of death"?

What response do you have to Flavel's statement that, "the blood that runs in our veins is as much tainted as theirs in hell"?

The Mystery of Providence Chapter 6

In this chapter Flavel hopes to show the Providence of God in the preservation of the saints from evil. Flavel says that there are, "two eminent ways by which the force and efficacy of temptation is broken in believers." The first is the operation of "internal grace". The second, which Flavel concerns himself here, is the "external working of Providence". Flavel gives 5 ways that Providence blocks us from sin:

1. By stirring up others to interpose with seasonable counsels
2. By hindering the means and instruments
3. By laying some strong affliction upon the body
4. By the better information of their minds at the sacred oracles of God (reminding us of Scripture, etc.)
5. By removing them out of the way of temptations by death

Because of this, Flavel admonishes us to walk, "suitably to this obligation of Providence also. And see that you thankfully own it. Do not impute your escapes from sin to accidents, or to your own watchfulness or wisdom".

Not only is it our souls that God has preserved but also our bodies. We are given numerous refrences to this point; some from Scripture, others from history.

This chapter closes with three "particulars". By considering these things we will be reminded of the Providence of God and hopefully follow his previous admonition to "walk suitably":

1. Consider what you owe to Providence for your protection
2. Consider how every member which has been so tenderly kept, has nevertheless been an instrument of sin against the Lord
3. Consider what is the aim of Providence in all the tender care it has manifested for you.

Discussion:

Have you ever considered death as "removing the way of temptations"?

This sentence spoke to me; "you have often provoked Him to afflict you in every part, and lay penal evil upon every member that has been instrumental in moral evil." I have never thought that when I sin with my instruments (mind, eyes, hands, etc.) that God should strike each of them individually.

Do you struggle with pride after "conquering a sin"? How might considering these "particulars" keep us from such prideful arrogance?