The Second Case: Providence in Times of Affliction

HOw may a Christian be supported in waiting upon God whil'st Providence delays the performance of the mercies to him for which he has long pray'd and waited?

Two things are supposed in this Case.

(1.) That Providence may linger and delay the performance of those mercies to us that we have long waited and prayed for. (2.) That during that delay and suspension, our hearts and hopes may be very low, and ready to fail.

Providence may long delay the performance of those mercies we have prayed and waited upon God for.

For the right understanding of this, know that there is a two-fold term or season fixed for the performance of mercy to us. One by the Lord our God, in whose hand times and seasons are, Acts 1:7 Another by our selves, who raise up our own expectations of mercies sometimes meerly through the eagerness of our desires after them, and sometimes upon uncertain conjectural grounds and appearances of encouragement that lye before us.

Now nothing can be more precise, certain and punctual, than is the performance of mercy at the time and season which God has appointed, how long soever it be, or how many obstacles soever lye in the way of it. There was a time prefixed by God himself for the performance of that Promise of Israel's deliverance out of Egypt; and it's said, Exodus 12:41 At the end of the four hundred and thirty years, even the self same day it came to pass, that all the host of the Lord went out of the Land of Egypt. Compare this with Acts 7:17 and there you have the ground and reason why their deliverance was not, nor could be delayed one day longer, because the time of the Promise was now come. Promises like a pregnant woman must accomplish their appointed months, and when they have so done, Providence will Midwife the mercies they go big withal into the world, and not one of them shall miscarry.

But for the seasons which are of our own ixing and appointment, as God is not tyed to them, so his Providences are not governed by them: and hence are our disappointments. We looked for peace, but no good came; for a time of health, and behold trouble, Jeremiah 8:15 And hereupon is it that we fret at the delays of Providence, and suspect the faithfulness of God in their performance. But his thoughts are not our thoughts, Isaiah 55:8 The Lord is not slack concerning his promise as men count slackness, 2 Peter 3:9 It is slackness if you reckon by our own rule and measure, but it is not so, if you reckon and count it by God's. The Lord does not compute and reckon his seasons of working by our Arithmetick, You have both these Rules compared, and the ground of our mistake detected in that Scripture, Habakkuk 2:3 The Vision is yet for an appointed time, but at the end it shall speak, and not lye: though it tarry, wait for it, because it will surely come, it will not tarry.

God appoints the time: when that appointed time is come, the expected mercies will not fail: But in the mean time, though it tarry (says the Prophet) wait for it, for it will not tarry. Tarry, and not tarry, how shall this be reconciled? The meaning is, it may tarry much beyond your expectation, but not a moment beyond God's appointment.

During this delay of Providence, the hearts and hopes of the people of God may be very low, and much discouraged. This is too plain from what the Scriptures have recorded of others, and every one of us may find in our own experiences. We have an instance of this in Isaiah 40. 13, 14. in the 13. verse you have God's faithful Promise, that he will comfort his people, and have mercy upon his afflicted. Enough one would think to raise and comfort their hearts. But the mercy promised was long in coming, they waited from year to year, and still the burthen pressed them, and was not removed. And therefore ver. 14. Zion said, the Lord has forsaken me and my Lord has forgotten me, q. d. It's in vain to look for such a mercy, God has no regard to us, we are out of his heart and mind, he neither cares for us nor minds what becomes of us.

So it was with David, after God had made him such a Promise, and in the time thereof so faithfully performed it, that never was mercy better secured to any man; for they are call'd, the sure mercies of David, Isaiah 55:3 yet Providence delayed the accomplishment of them so long, and suffered such difficulties to intervene, that he even despaires to see the accomplishment of them, but even concludes God had forgotten him too, Psalm 13:1 How long wilt you forget me, O Lord, for ever? And what he speaks here by way of question, he elsewhere turns into a positive conclusion, Psalm 116:11 All men are Lyars, I shall one day perish by the hand of Saul. And the causes of these despondencies, and sinkings of heart are partly from our selves, and partly form Satan. If we duly examine our own hearts about it, we shall find that these sinkings of heart are

The immediate effects of unbelief. We do not depend and rely upon the word with that full trust and confidence that is due to the infallible word of a faithful and unchangeable God. You may see the ground of this faintness in that Scripture, Psalm 27:13 I had fainted unless I had believed. faith is the only Cordial that relieves the heart against these faintings and despondencies. Where this is wanting, or is weak, no wonder our hearts sink at this rate, when discouragements are before us.

Our judging and measuring things by the rules of sense, this is a great cause of our discouragements. We conclude, According to the Appearances of things will be their Issues. If Abraham had done so, in that great tryal of his faith, he had certainly lost his footing; but against hope, (i. e.) against natural probability, he believed in hope, giving glory to God, Romans 4:18 If Paul had done so, he had fainted under his tryals, 2. Cor. 4. 16, 8, we faint not (says he)whil'st we look not at the things that are seen, q. d. That which keeps up our spirits, is our looking off from things present and visible, and measuring all by another rule, namely, the power and fidelity of God irmly engaged in the Promises.

In all these things Satan manages a design upon us. Hence he takes occasions to suggest hard thoughts of God, and to beat off our souls from all confidence in him, and expectations form him. He is the great make-bate betwixt God and the saints. He reports the difficulties and fears that are in our way with advantage, and labors to weaken our hands, and discourage our hearts in waiting upon God. And these suggestions gain the more credit with us, because they are confirm'd and attested by sense and feeling.

But here is a desperate design carrying on under very plausible pretences against our souls. It concerns us to be watchful now, and maintain our faith and hope in God. Now blessed is he that can resign all to God, and quietly wait for his salvation. To assist the soul in this difficulty, I shall offer some farther help beside what has been formerly given under the first Caution, pag. 158. in the following Considerations.

First Consideration.

Though Providence do not yet perform the mercies you wait for, yet you have no ground to entertain hard thoughts of God; for it's possible God never gave you any ground for your expectation of these things from him. It may be you have no Promise to bottome your hope upon; and if so, why shall God be suspected and dishonoured by you in a case wherein his truth and faithfulness was never engaged to you? If we are crossed in our outward concernments, and see our expectations of prosperity dashed; if we see such or such an outward comfort removed, from which we promised our selves much; why must God be accused for this? these thing you promised yourselves: but where did God promise you prosperity, and the continuance of those comortable things to you? produce his Promise, and shew wherein he has broken it. It is not enough for you to say, There are general Promises in the Scripture, that God will withhold no good thing, and these are good things which Providence withholds form you; for that Promise, Psalm 84:11 has its limitations, it is expresly limited to such as walk uprightly; and it concerns you to examine whether you have done so, before you quarrel with Providence for non-performance of it. Ah friend, search yours own heart, reflect upon yours own ways; seest you not so many laws in yours integrity, so many turnings aside from God, both in heart and life, that may justice God, not only in withholding what you lookest for, but in removing all that you enjoyest? And besides this limitation as to the Object, it's limited (as all other promises relating to externals are) in the matter or things premised by the Wisdome and Will of God, which is the only Rule by which they are measured out to men in this world, (that is, ) such mercies in such proportions as he sees needful and most conducible to your good; and these given out in such times and seasons as are of his own-appointment, not yours.

God never came under an absolute unlimited ye for outward comforts to any of us; and if we be disappointed, we can blame none but our selves. Who bid us expect rest, ease, delight, and things of this kind in this world? He has never told us, we shall be rich, healthy and at ease in our habitations; but on the contrary, he has often told us, we must expect troubles in the world, John 16:33 and that through many tribulations we must enter into his kingdom, Acts 14:22 All that he stands bound to us by Promise for, is to be with us in trouble, Psalm 91:15 to supply our real and absolute needs, Isaiah 41:17 When the poor and needy seek water, and there is none, and their tongue faileth for thirst, I the Lord will hear them, I the God of Israel will not forsake them; and to sanctifie all thes Providences to our good at last, Romans 8:28 All things shall work together for good to them that love God. And as to all these things not one tittle ever did, or shall fail.

Second Consideration.

But it you say you have long waited upon God for spiritual mercies to your souls according to the Promise, and still those mercies are deferred, and your eyes fail whilst you look for them; I would desire you seriously to consider of what kind those spiritual mercies are, for which you have so long waited upon God. Spiritual mercies are of two sorts; such as belong to the Essence, the very being of the new creature, without which it must fail: or to its well being, and the comfort of the inner man; without which you cannot live so cheerfully as you would. The mercies of the former kind are Absolutely necessary, and therefore put into Absolute Promises, as you see, Jeremiah 32:40 And I will make an everlasting Covenant with them, that I will not turn away from them to do them good, but I will put my fear in their hearts, that they shall not depart from me. But for the rest they are dispensed to us in such measures, and at such seasons as the Lord sees fit, and many of his own people live for a long time without them. The donation and continuation of the Spirit, to quicken, sanctifie and unite us with Christ is necessary, but his joyes and comforts are not so. A Child of light may walk in darkness, Isaiah 50:10 He lives by faith, and not by feeling.

Third Consideration.

You complain, Providence delayes to perform to you the mercies you have prayed and waited for; but have you right ends in your desires after these mercies? It may be that's the cause, you ask and receive not, James 4:3 The want of a good aim, is the reason why we want good success in our prayers. It may be we pray for prosperity, and our end is to please the flesh; we look no higher than the pleasure and accommodation of the flesh; we beg and wait for deliverance from such a trouble and affliction, not that we might be the more expedite and prepared for obedience, but freed of what is grievous to us, and destroyes our pleasure in the world.

Certainly if it be so, you have more need to judge and condemn your selves, than to censure and suspect the care of God.

Fourth Consideration.

You wait for good, and it comes not; but is your will brought to a due submission to the Will of God about it? Certainly God will have you come to this before you enjoy your desires. Enjoyment of your desires is the thing that will please you, but resignation of your wills, is that which is pleasing to God: if your hearts cannot come to this, mercies cannot come to you. David was made to wait long for the mercy promised him, yea, and to be content without it before he enjoyed it, Psalm 131. 2 he was brought to be as a weaned Child, and so must you.

Fifth Consideration.

Your betters have waited long upon God for mercy, and why should not you? David waited till his eyes failed, Psalm 69. 3 The Church waited for him in the way of his judgements, Isaiah 26:8 Are you better than all the saints that are gone before you? Is God more obliged to you than to all his people? They have quietly waited, and why should not you?

Sixth Consideration.

Will you lose any thing by patient waiting upon God for mercies? Certainly, not at all: Yea, it will turn to a double advantage to you to continue in a quiet submissive waiting posture upon God. For, (1.) Though you do not yet enjoy the good you wait for, yet all this while you are exercising your grace; and it's more excellent to act grace, than to enjoy comfort. All this while the Lord is training you up in the exercise of faith and patience, and bending your wills in submission to himself; and what do you lose by that? Yea, and (2.) When ever the desired mercy comes, it will be so much the sweeter to you: for, look how much faith and prayer has been employed to produce it, how many wrestlings you have had with God for it, so many more degrees of sweetness you will ind in it, when it comes. O therefore, aint not, how long soever God delay you.

Seventh Consideration.

Are not those mercies you expect from God worth the waiting for? If not, it is your folly to be troubled for the want of them: If they be, why don't you continue waiting? Is it not all that God expects from you for the mercies he bestows upon you, that you wait upon him for them? You know you have not deserved the least of them at his hands. You expect them not as a recompence, but a free favor, and if so, then certainly the least you can do, is to wait upon his pleasure for them.

Eighth Consideration.

Consider how many Promises are made in the Word to waiting souls. One Scripture calls them blessed that wait for him, Isaiah 30:18 Another tells us, none that wait for him shall be ashamed, Psalm 25:3 (that is, ) they shall not be finally disappointed, but at last be partakers of their hopes. A third Scripture tells us, they that wait upon the Lord, shall renew their strength, Isaiah 40:31 a Promise you had need make much use of in such a fainting time, with many more of like nature; and shall we faint at this rate in the midst of so many cordials as are prepared to revive us in these Promises?

Ninth Consideration.

How long has God waited upon you when you will comply with his commands, come up to your engagements and promises? You have made God wait long for your reformation and obedience; and therefore have no reason to think it much, if God make you wait long for your consolation. We have our How longs, and has not God his? We cry, Psalm 6:3 But you O Lord, how long? Psalm 13. 1, 2. How long wilt you forget me, O Lord, for ever? How long wilt you hide your face from me? How long shall I take counsel in my soul, having sorrow in my heart daily? How long shall mine enemy be exalted over me?ut surely we should not think these things long, when we consider, how long the Lord has exercised his patience about us. We have made him say, How long, how long? Our unbelief has made him cry, How long will it be ere they believe me? Numb. 14:11 Our corrupt hearts have made him cry, How long shall vain thoughts lodge within you? Jeremiah 4:14 Our impure natures and ways have made him cry, How long will it be ere they attain to innocency? Hosea 8:5 If God wait upon you with so much patience for your duties, well may you wait upon him for his mercies.

Tenth Consideration.

This impatience and infidelity of yours, exprest in your weariness to wait any longer, as it is a great evil in it self, so very probably it is that evil which obstructs the way of your expected mercies: you might have your mercies sooer, if your spirits were quieter and more submissive.

And thus of the Second Case.