# Special Providences



## Scott (Jan 4, 2005)

What are people's views on the Protestant doctrine of special providences? Special providences are those acts of providence that are so striking that Protestants believed that they were filled with meaning and to be interpreted. They are distinct from miracles, though. For example, disasters were sometimes (not always) interpreted as the judgment of God. This practice was very common in Puritanism but certainly not limited to it. In sermons and popular literature, these events were not portrayed as something that "could mean" something but were more forceful ("Mr. Smith was struck down in judgment").

As one example, Cotton Mather had an extended story of a special providence of God making his watch not work for some sin committed by Mather.

Anyway, should we interpret providential events? If so, how?

Scott


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## C. Matthew McMahon (Jan 4, 2005)

Honestly, that is basically where I go. Miracles - no. Special providences, yes; but all still part of God's covenant with Noah (upholding the world and not destroying it instead).


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## Scott (Jan 4, 2005)

What principles do you use to interpret providence? Special providences basically require one to understand why something happened. Are you familiar with any Puritan resources on how to do this? They did this quite often. 

I found this from John Flavel:
http://www.nonprofitpages.com/elm/jf_prov.htm

He does not really give many principles but adduces examples that he believed were self-evident. He does ask, "If these things are contingent, how is it that they fall out so remarkably in the nick of time, which makes them so greatly observable to all that consider them?" This is a "nick of time" principle. He also tries looks for similarities between the sin and the judgment. 

He sort of has a common sense view that if it is amazing, then one can consider it a special providence. Although that does not tell us how to connect the event with things like certain sins. 

Here are some of his examples. 



> Charles IX most inhumanly made the very canals of Paris flow with Protestant blood, and soon after he died miserably, his blood flowing from all parts of his body. Stephen Gardiner, who burnt so many of God's dear servants to ashes, was himself so scorched up by a terrible inflammation that his very tongue was black and hung out of his mouth, and in dreadful torments he ended his wretched days. Maximinus, that cruel emperor, who set forth his proclamation engraven in brass for the utter abolishing of the Christian religion, was speedily smitten like Herod with a dreadful judgment, swarms of lice preying upon his entrails, and causing such a stench that his physicians could not endure to come near him, and for refusing to do so were slain. Hundreds of like instances might easily be produced to confirm this observation. And who can but see by these things that 'verily there is a God that judgeth in the earth!'



This Banner of Truth article describes how Bishop Ryle declared that a cattle disease afflicting England was a judgment for general national sins:

http://www.banneroftruth.org/pages/articles/article_detail.php?228

Scott


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## openairboy (Jan 5, 2005)

> _Originally posted by Scott_
> What are people's views on the Protestant doctrine of special providences? Special providences are those acts of providence that are so striking that Protestants believed that they were filled with meaning and to be interpreted. They are distinct from miracles, though. For example, disasters were sometimes (not always) interpreted as the judgment of God. This practice was very common in Puritanism but certainly not limited to it. In sermons and popular literature, these events were not portrayed as something that "could mean" something but were more forceful ("Mr. Smith was struck down in judgment").
> 
> As one example, Cotton Mather had an extended story of a special providence of God making his watch not work for some sin committed by Mather.
> ...



Scott,

This is a very important topic, and I am floored when I read earlier saints and their willingness to speak so freely about God's special providence. I believe we often treat God as a somewhat Absentee Landlord; yes, he has given us His word (the Bible), but he doesn't do to much beyond that. I'm hesistent to try to interpret events, but I think this is important.

It's especially interesting in light of calamities (tsunamis and terrorist attacks), because most of the men in my circle were or are very hesitent to say anything about these events as being "acts of God", read special providences.

I look forward to learning more as I try to understand certain events in my own life.

openairboy


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## JWJ (Jan 5, 2005)

Normal providences = A macro or general picture of the way in which Christ upholds and directs the cosmos. In most cases these providences have little or no dynamic / personal implications, and are often only looked at via secondary or "œnatural" causes. Example, law of gravity, laws of thermodynamics, the formation of a rainbow etc. 

Special providences = A micro or specific picture of the way in which Christ upholds and directs the cosmos. In most cases these providences have personal / dynamic implications, and are often looked at via of ultimate cause(s). Example, Cotton Mather´s watch stopping, the death of my dad and mom early in my life, certain calamities etc.

Abnormal providences (miracles) = a unique and irregular way in which Christ upholds and directs the cosmos -- e.g. Joshua´s long day, changing water into wine, feeding of the 5000, etc.

Jim


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## VirginiaHuguenot (Jan 5, 2005)

Excellent comments from everyone.

In this vein, I quote from the Westminster Confession and the Directory of Publick Worship, because the concept of special providences is the foundation for setting apart special days of thanksgiving or fasting (note that the Book of Esther contains singular examples of both):



> V. The reading of the Scriptures with godly fear,(r) the sound preaching(s) and conscionable hearing of the Word, in obedience unto God, with understanding, faith and reverence;(t) singing of psalms with grace in the heart;(u) as also, the due administration and worthy receiving of the sacraments instituted by Christ; are all parts of the ordinary religious worship of God: (w) beside religious oaths,(x) vows,(y) *solemn fastings,(z) and thanksgivings, upon special occasions,(a) which are, in their several times and seasons, to be used in a holy and religious manner.(b)*
> 
> (r) Acts 15:21; Rev. 1:3.
> (s) II Tim. 4:2.
> ...





> Concerning Publick Solemn Fasting.
> 
> *WHEN some great and notable judgments are either inflicted upon a people, or apparently imminent, or by some extraordinary provocations notoriously deserved; as also when some special blessing is to be sought and obtained, publick solemn fasting (which is to continue the whole day) is a duty that God expecteth from that nation or people. *
> 
> ...


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## VirginiaHuguenot (Jun 19, 2006)

Increase Mather's _Remarkable Providences, An Essay For the Recording of Illustrious Providences_ (Boston, 1684)

Edward Johnson's _Wonder-Working Providence_ (1654)

For a discussion of Matthew Poole's 1658 _Designe for Registering Illustrious Providences_, supported by Richard Baxter, which laid the groundwork for Increase Mather's _Remarkable Providences_, see _An Age of Wonders: Progidies, Politics and Providence in England, 1658 - 1727_ (Manchester University Press, 2002) by William E. Burns.


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## R. Scott Clark (Jun 19, 2006)

If I can register a small dissent on this, I would urge caution about interpreting providence outside of the canon or redemptive history.

I know there is a long history of doing so and there's no doubt that God continues to work special providences. It is a fine category and Matt is right that we should distinguish such from miracles.

That said, if we reflect on it, I think we'll see that it may be a little presumptuous for us to say that we know WHY God permitted or caused this thing or that. It presumes that we know the causal relation. It presumes that we know, in some way, the secret operations of God. I suggest that such presumption is a lapse from what we confess. Does the Directory for Publick Worship really say that we know exactly why God does what he does in a given situation? I don't think so.

Think of this. God is utterly and repletively present by his immensity in Escondido and Berlin. He is operating and sovereignly controlling and permitting and all that occurs in both places and does what he decreed from all eternity. His providence accounts for and includes all the contingents (or things that seem contingent to us and that are contingent upon God's will) and all "free" actions (relative to us) of all persons all the time. Every act that occurs has some reverberation upon dozens of people, without their knowledge perhaps, in ways about which we can only speculate. All of those effects are intended by God and comprehended in his providence. He understands exhaustively not only his intent but the effects of his will. He understands these effects in a way that we could never do. It's not possible. We can think about "people" in Escondido and Berlin, but we cannot possible know everything about every person in these two places for even a moment. Now think of the fact that God has the same relations with every person (and every other creature and contingent) in every city (I just read about a "medium" sized city in China withy 12 million people!), town, village in the world and has always done from before creation and shall always do and all this without any "effort" (as it were).

So yes, 9/11 was a special providence. Can we take is a rebuke of some sort? Perhaps, as might take any hard providence as reminder of our sin and need for redemption, but we are not in national covenant with God, we are not national Israel. God isn't sending fiery serpents upon us for idolatry, at least not so that we can say with prophet/canonical certainty that there is 1:1 causal relation. 

God's active and sustaining providence is often hidden from us. He is sustaining each of his creatures now, now, now; i.e., moment by moment. Why? Is there a direct causal relation between something we've done and his sustaining providence? 

In special providence his operation becomes more directly evident, but that evidence does make it any less mysterious or complicated or transcendent or beyond our explanation. 

I submit that God's reasons for his actions are among those secret things of Deut 29:29. What is revealed to us is that we should each of us repent, believe, and having done to die to self and live to Christ and to neighbor. What else do we need to know? When does assigning a specific causal relation between one thing and a special providence become what Calvin called cupidity?

rsc


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## DTK (Jun 19, 2006)

Dear Andrew, I see you've resurrected this thread. This is a most interesting subject for us all as we contemplate how God is often pleased to intervene most remarkably in different stages of our lives.

Perhaps, it would be helpful to begin first to look at such events as they are recorded in the redemptive history of God's people in Holy Scripture. One of the first that comes to my mind is Jacob's encounter with God at Bethel, where on the outset of his flight from Esau and home, he dreamed that scene of the ladder stretching from earth to heaven. He awoke and remarked, _"Surely the LORD is in this place, and I did not know it"_ Genesis 28:16. How Often we fail to see God at work in what we might otherwise regard as the trite and insignificant details of lives. In this incident, God manifests himself to Jacob in order to assure him of His presence and protection throughout his journey, to renew His covenantal promises, as well as His promise to return him once again to his home.

I think such events in our lives serve as God's call to us to pause and to reflect on His ways with us as His people, indeed to look up, when we find ourselves so preoccupied with the cares and the struggles of this present world. This incident set things in perspective for Jacob, and so should similar events in our lives for us. Jacob remarked, _"If God will be with me, and keep me in this way that I am going, and give me bread to eat and clothing to put on, so that I come back to my father's house in peace, then the LORD shall be my God"_ Genesis 28:20-21. It helped Jacob to see that God wasn't simply the God of his fathers before him, but that God was faithful in His promise to be Jacob's God too. Jacob had a need to encounter the God of His fathers personally, and thereby own Him as His God. To be sure, Jacob had many more lessons yet to learn, but this one seems to be so pivotal, having providentially occurred at a strategic point in his life.

DTK


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## VirginiaHuguenot (Jun 19, 2006)

I think for the most part we live in a time when either men run to extremes finding in every Middle East rumor of war a sign of the impending apocalypse or else like Billy Graham deny that God's hand is in the earthquake or tsunami or that God judges men and nations today by means of calamities. 

I admire the wisdom of the Puritans. I don't believe they had special knowledge, but I do believe they were men who had understanding of the times (2 Chron. 12.32). In contrast, many today are like those spoken of by Jeremiah, "Yea, the stork in the heaven knoweth her appointed times; and the turtle and the crane and the swallow observe the time of their coming; but my people know not the judgment of the LORD." (Jer. 8.7).

Patrick Gillespie's sermon on national judgments is needed today. We ought not to be running this way and that with every bit of bad news, but neither should we be insensible to the Lord's dealings with nations, the church and in our personal lives. We have need of special thanksgivings and days of fasting and prayer when the Lord's mercies and judgments are apparent. But first we have need of eyes that see. God's providence is not just an abstract doctrine, it is a very real and discernable reality. We must be cautious and not presumptuous in assigning direct correlations (the book of Job is a clear warning in this regard), but neither we should avoid using Biblical principles of discernment to acknowledge that God does indeed direct our steps and works all things together for good for his elect in specific ways, and even judges both his people and the wicked, a reality which should bring us to our knees. It is not good to be chastened or blessed of the Lord and too blind to see it (Rom. 2.5; Heb. 12).

See this thread for an earlier related discussion.

Matthew Poole on Jer. 8.7:



> Jer 8:7. In the heaven, i.e. in the air, which is often called heaven, where the birds fly, Ps 8:8; compare Jer 7:33, who possibly observe the fit time by the temperature of the air. Knoweth her appointed times, i.e. observeth the several seasons of her going and coming by some natural instinct, and this is said of the stork: what kind of fowl is here meant is disputable: see English Annotations and Latin Synopsis. Observe the time of their coming; the same thing diversified in these several fowls, that know also their seasons. But my people know not: this notes the great stupidity of his people, seeming not to have as much sense in them as the birds in the air, not knowing their summer of prosperity, to make a good use of God's favours, nor the winter of adversity, either to prevent or remove that wrath of God that hangs over their heads, Isa 5:12; Luke 19:42,44; they know not their time for repentance, and making their peace with God, compared also, on the same account, to the beasts of the field, Isa 1:3; and thus Christ upbraids the Pharisees, Matt 16:2-3. The judgment of the Lord; either God's vengeance in general, or particularly hovering over Jerusalem and Judea; or rather, the manner of God's dispensations with them. So the word is used 1 Sam 2:13; 1 Sam 8:11.



Matthew Henry on Jer. 8.7:



> III. They would not attend to the dictates of providence, nor understand the voice of God in them, Jer 8:7. It is an instance of their sottishness that, though they are God's people, and therefore should readily understand his mind upon every intimation of it, yet they know not the judgment of the Lord; they apprehend not the meaning either of a mercy or an affliction, not how to accommodate themselves to either, nor to answer God's intention in either. They know not how to improve the seasons of grave that God affords them when he sends them his prophets, nor how to make use of the rebukes they are under when his voice cries in the city. They discern not the signs of the times (Matt 16:3), nor are aware how God is dealing with them. They know not that way of duty which God had prescribed them, though it be written both in their hearts and in their books. 2. It is an aggravation of their sottishness that there is so much sagacity in the inferior creatures. The stork in the heaven knows her appointed times of coming and continuing; so do other season-birds, the turtle, the crane, and the swallow. These by a natural instinct change their quarters, as the temper of the air alters; they come when the spring comes, and go, we know not whither, when the winter approaches, probably into warmer climates, as some birds come with winter and go when that is over.



George Swinnock, _Works_, Vol. 2, pp. 465-466:



> [6] The observation of times and seasons. It is thy prudence to take notice of the storms of judgments, and sunshine of mercy. "The stork in the heaven knoweth her appointed times; and the turtle and the crane and the swallow observe the time of their coming; but my people know not the judgment of the Lord," Jer 8:7.


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## Scott (Jun 19, 2006)

Hebrews 12:3-11 seems to presuppose our ability to interpret God's providence as chastening. If we can't interpret it that way, we can't know that we are being chastened, which makes the passage unintelligible. 

The psalmist seems to interpret providence in Psalm 41:11: "I know that you are pleased with me, for my enemy does not triumph over me."

[Edited on 6-19-2006 by Scott]


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## VirginiaHuguenot (Jun 19, 2006)

It is also useful to consider Psalm 107.43 and what some gleaned from this text as found in Spurgeon's _Treasury of David_:

43 Whoso is wise, and will observe these things, even they shall understand the lovingkindness of the LORD. 



> Verse 43. Those who notice providence shall never be long without a providence notice. It is wise to observe what the Lord doth, for he is wonderful in counsel; has given us eyes to see with, and it is foolish to close them when there is most to observe; but we must observe wisely, otherwise we may soon confuse ourselves and others with hasty reflections upon the dealings of the Lord. In a thousand ways the lovingkindness of the Lord is shown, and if we will prudently watch, we shall come to a better understanding of it. To understand the delightful attribute of lovingkindness is an attainment as pleasant it is profitable: those who are proficient scholars in this art will be among sweetest singers to the glory of Jehovah. [Charles Spurgeon]
> 
> Verse 43. Whoso is wise, etc. Or as it may be read interrogatively, "Who is wise?" as in Jeremiah 9:12 Hosea 14:9; that is, spiritually wise, wise unto salvation; who is made to know wisdom in the hidden part; for not such as possessed of natural wisdom, or worldly wise men, much less who are wise to do evil, are here meant. "And will observe these things"; the remarkable appearances of divine Providence to persons in distress; the various changes and vicissitudes in the world; the several afflictions of God's people, and their deliverances out of them; the wonderful works of God in nature, providence, and grace; these will be observed, taken notice of, laid up in the mind, and kept by such who are truly wise, who know how to make a right use and proper improvement of them. Even they shall understand the lovingkindness of the LORD; every one of the wise men; they will perceive the kindness of God unto men, in the several dispensations of his providence towards them, and his special love and kindness towards his own people, even in all their afflictions they will perceive this to be at the bottom of every mercy and blessing; they will understand more of the nature and excellency of it, and know more of the love of God and Christ, which passeth knowledge. Or, the kindnesses of the Lord shall be understood; that is, by wise men; so R. Moses in Aben Ezra renders the words. --John Gill.
> 
> ...


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## R. Scott Clark (Jun 19, 2006)

This question gets to a foundational issue, that is, the distinction between those who lived in redemptive-canonical history and us who do not. God was chastising the Hebrew congregation by virtue of the trouble they were having with Jewish critics and those who were calling them back to Judaism and the Old Covenant. 

Where I'm confident that we should and must interpret Scripture using the Apostolic hermeneutic, I'm less confident that we can interpret providence in a similar way. 

That said, I've no doubt that our Father puts congregations through hard providences and that through them he accomplishes his purposes. The discipline the Hebrew congregation was enduring, however, was the testing and tempting to be drawn away from Christ their rest (ch 4) and that some were committing apostasy from the visible covenant community (ch 10). 

Those things still occur. We have movements in our circles that tempt us away from the finished work of Christ and movements that seek to draw us back to the beggarly elements etc. That's not unique to them. 

Let's say, however, a congregation has a number of people struck with cancer. What do we conclude from that? Maybe it means they live too near a toxic dump or maybe it means, morally considered, nothing that we can perceive? 

It seems to me that in most cases the causal explanation is arbitrary and contrived. It says more about the interpreter than it does about the facts and their meaning. Do we really need planes to drive into buildings or a hurricane to teach us that sodomy is sin and that folks should stop violating the law of God and turn to Christ in faith and repentance? 

The other assumption, as I tried to suggest earlier, that needs to be questioned, is whether any nation is still in any sort of national covenant with God? I realize there may be "covenanters" here on the board, and I don't pretend to know all the details of the covenanter views on this, but I do doubt that, after the close of the canon and after the crucifixion of our Lord, that any nation can be in national covenant with God. 

The Israel of God is composed of those who trust in the True Israel of God who went down to Egypt, and was called out as the Son of God that he was and is. Everyone united to the Israel-Temple-Bread-Light etc is those things by virtue of that union. 

If there is no national people today, then why should we think that God is dealing with us or any civic entity as if they were an analogue to national Israel?

rsc




> _Originally posted by Scott_
> Hebrews 12:3-11 seems to presuppose our ability to interpret God's providence as chastening. If we can't interpret it that way, we can't know that we are being chastened, which makes the passage unintelligible.
> 
> The psalmist seems to interpret providence in Psalm 41:11: "I know that you are pleased with me, for my enemy does not triumph over me."
> ...


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## Scott (Jun 19, 2006)

The Hebrews 12 passage appeals to Proverbs. It does not seem to me to be limited to the special circumstances of audience. I expect reformed commentators (eg. Calvin) apply it broadly too, although I don't have time to look now. 

I agree with you that the endeavor can be difficult. But Andrew's observations ring true with me. For me at least, the difficulty may be more my fault than anything else.


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## DTK (Jun 20, 2006)

It seems to me that Hebrews 12, by way of application, is not addressing so much singular, special providences, but rather God's general providence in the chastisement of His elect to promote and ensure their salvation. I don't think this passage requires of us any particular interpretation of such providences so much as it instructs us regarding how God is prone to deal with His erring children, and the sensitivity we owe to God as those conscious of His general rule towards His elect. 

But as Scott has observed, the writer of Hebrews is employing, to some extent, proverbial language wherein he is addressing a "general truth" in contrast to what we would call a "universal truth" that admits of no exceptions. Wisdom literature abounds with this kind of literary device. And there are notable exceptions to general truths. For example, one reads in the Book of Proverbs many general summaries of life which will tell you that hard work, or righteousness, or virtuous living will lead to prosperity; and that is a general truth. But then, along comes the book of Job, and lo and behold, we learn that there are exceptions to this general rule of God's dealings with us. For Job shows us that you can live righteously, indeed more righteously than anyone else on the face of the earth, and you can still experience incredible suffering, and that without explanation! In his case, there is (at least throughout most of the book) a mystery in God's providential dealings with him, for which Job (unaided) can find no explanation.

Thus the writer of Hebrews is addressing a general truth regarding God's dealings with us in terms of chastisement. But since he is dealing with a general truth rather than a universal truth, as Dr. Clark warns us, we need to be careful how we read into providence precisely what God is doing in our lives. Now, I'm conscious, perhaps, that I'm being somewhat broader than Dr. Clark has warned us, but his caution is well worth noting in a day like ours when all kinds of interpretations are attached to events like "9/11."

In fact, Dr. Clark's caution is well supported by a passage like Luke 13, wherein we read of the account of certain Galileans whose blood Pilate had mingled with their sacrifices, or the other example of the eighteen people on whom the tower of Siloam fell and killed. There Jesus speaks and says to His audience, _"Do you suppose that these Galileans were worse sinners than all other Galileans, because they suffered such things?"_ Thus, while we can, on the one hand, applaud the Jewish mindset that sees God's hand at work in all events, nonetheless our Lord's caution, on the other hand, offers us the same warning against reading too much into God's providential dealings with us.

So when the writer of Hebrews addresses himself to God's discipline of chastisement, he is forcing us to reckon with a general truth of God's dealings with us, as opposed to a universal truth of God's dealings with us where there are no exceptions.

Generally, it is true, you see"”that if you live righteously, you work hard, etc., most of the time we enjoy the fruit thereof. But that's not always true. The Book of Job is a notable exception to this, for it helps us, as it were, to temper the tendency of our own hearts to over-simplify the world in which we live. Because we have to deal with the notable contradictions to what we might otherwise have expected or experienced.

As a general truth, affliction is a call to to self-examination, and to consider our ways before God. But since it is a general truth, rather than a universal truth, navel-gazing in this respect can be exerted to excess and expose us to all kinds of spiritual pit-falls. The writer of Hebrews calls us to the posture of sensitivity in view of the general rule of God's dealings with his elect, without seeking to read God's heart for His people in the various providences He sends into our lives. A dark providence can lead a child of God down the path of despair and abandonment, if his eye seeks only to interpret God's dealings with him in providence. But when God is pleased to veil His countenance behind a dark cloud of affliction, we need to read God's heart for His people not in the providence before us (though according to the writer, such chastisement is an indication of God's paternal care), but in the objective reality of His love as revealed in the cross of His Son. For this is the point to which the writer in Hebrews 12 ultimately directs his readers, indeed _to Jesus the Mediator of the new covenant, and to the blood of sprinkling that speaks better things than that of Abel._

DTK


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## Scott (Jun 20, 2006)

I agree generally with Pastor King's statements and thinnk they are useful and wise.

I read through Calvin's comments on the relevant portion of Heb. 12. he applies it to modern believers. He does not offer any principles for discerning whether suffering is for chastisement or for some other purpose, as Job's suffering. I may try and check Baxter's Christian Directory tonight.

Scott


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## VirginiaHuguenot (Jun 20, 2006)

I will offer some general thoughts as I continue to study and meditate upon this subject. It is good and profitable, as DTK noted, to consider the ways of the Lord in his dealings with us. 

First, like the doctrine of predestination, which our Confession teaches "is to be handled with special prudence and care" (WCF III.8), so the works of God's providence are not to be "curiously" pried into or misapplied (WLC 113). Nevertheless, they are among the ways in which God makes himself known in the earth (Ps. 9.16; WLC 112) and we are therefore to take notice of and distinguish between both his general and special providences (WCF V.7) and to mark them well (Lam. 3.38-40; Ps. 107.43; Rom. 11.34; Ps. 101.1; Ps. 28.5; Fisher's Catechism 11/42-44). 

Second, as taught by Dabney (_Systematic Theology_, Chap. 21) the doctrine of general providence necessarily requires the adjoining doctrine of special providence. Special providence is God's moral government over the affairs of men with particular regard to the church of God _in all ages_ (John Gill, _A Body of Doctrinal Divinity_, Book III, Chap. 4; Rom. 8.28). God is not an absentee landlord as conceived by Deists who think of Providence as the Watchmaker who steps back and lets the watch run its course, but rather he is intimately and minutely involved in all of the affairs of men, from the least to the greatest. Thus, the Reformed who acknowledge God's sovereignty over all things confess that "my times are in thy hand" (Ps. 31.15).

Third, It is within the scope of God's general providence for the rain to fall on the just and the unjust (Matt. 5.45). It is not possible to discern the eternal love or hatred of God upon men simply by observing their state of well-being on earth (Job; Ps. 73; Luke 16.19-28; Fisher's Catechism 11/49). However, it is within the scope of God's special providence for temporal judgments (Amos 3.6; Isa. 45.7) to come upon men, both God's elect (2 Tim. 3.12; Heb. 12) and the wicked (Ps. 58.11; Luke 12.20; Luke 13.1-5). It is not always possible to discern a 1:1 correlation between sin and temporal judgment, for we all deserve condemnation all the time (excepting the pardon of our sins through Christ), though we know that God's mercy in withholding judgment upon sinners has its purpose too (Rom. 2.5). As Augustine said (quoted by John Flavel in _The Work of Providence for the Saints_), 'If no sin were punished here, no Providence would be believed; and if every sin should be punished here, no judgment would be expected.' 

Fourth, God deals with men individually and collectively, as within the church (1 Pet. 4.17) "in all ages" (John Gill, _A Body of Doctrinal Divinity_, Book III, Chap. 4) and as with nations (Ps. 2.10-12; Ps. 9.17; Ps. 22.28; Prov. 14.34; Rev. 19.16; Rev. 21.24). God is Lord of the universe and there is no part of his creation that is exempted from his dominion. This is no less true today than it was before the canon of Scripture was closed. In fact, the mediatorial kingship of Christ commenced during Christ's ministry (Ps. 2.6-8; Isa. 9.6-7; Matt. 3.17; Heb. 1.5-8) and his death, resurrection and ascension (Matt. 28.18). He reigns even now (Heb. 2.8; 1 Cor. 15.25) and holds magistrates accountable to rule according to his revealed will (Ps. 2.10-12; Ps. 82.6; Dan. 2.21; Prov. 8.15-16; Prov. 16.12; Rom. 13.1-4). The raising up of both good and bad kings is by the providential hand of God, and tyrants are said to be a scourage of the Lord (Prov. 29.2; Isa. 10.5-6; John Gill, _A Body of Doctrinal Divinity_, Book III, Chap. 4) while good kings are said to be a blessing to the people (Prov. 29.2). Likewise, national calamities such as wars, famines, pestilence, drought and the like ought to move us to national soul-searching, if not national repentance.

Fifth, the way of wisdom is to both acknowledge that God's ways are far above our ways (Isa. 55.8-9) and that the secret things do belong unto the Lord (Deut. 29.29) but also that the manifest works of God in providence are to redound to his glory and to be known of men (Ps. 107.43). When Job was chastised or when Joseph was sold into slavery, who could have understood completely why it had to be so? Yet, we know that chatisements will come upon the godly (Heb. 12) and that oftentimes God afflicts both the just(ified) (WCF V.5) and the unjust(ified) (WCF V.6). What then is our duty when such notable events come? It is our duty to be sensible to the Lord's dealings with us. God makes himself known by means of judgments in the earth. Therefore, we should always examine our ways (Lam. 3.38-41; Ps. 139.23-24). We should not be proud when the wicked fall (Prov. 24.17; Luke 13.1-4) but we should take the opportunity to "likewise repent." When we experience hard providences, that is a chastening. Matthew Poole on Heb. 12.12 says that this passage is speaking of "the doctrine of God's chastening providences." Thomas Case likewise notes concerning Heb. 12 that "God hath consecrated thy sufferings by his teachings: afflictions have taken orders, as it were, and _stand no longer in the rank of ordinary providences_, but serve now in the order of gospel-ordinances, officiating in the holy garment of Divine promises, and to the same uses." (_Treatise on Afflictions_). (See also similar thoughts in Thomas Brooks' _The Mute Christian under the Smarting Rod_ and Thomas Boston's _The Crook in the Lot_.) We should then employ every means to discover within ourselves whether there is an Achan in our heart (Josh. 7). It is not navel-gazing to examine one's heart (although in excess and without reference to the work and person of Jesus Christ it can become so). This is true collectively as well as individually, and especially applicable to the ministers in their duty (Preface to the Westminster Directory of Publick Worship: "...but that each one, by meditation, by taking heed to himself, and the flock of God committed to him, _and by wise observing the ways of Divine Providence_, may be careful to furnish his heart and tongue with further or other materials of prayer and exhortation, as shall be needful upon all occasions" (and see also the sections on days of thanksgiving, prayer and fasting). Yet, it is also equally true that the inscrutable ways of God may not lend themselves to an understanding of the immediate purpose of chastisement. An answer may not be evident to us, or at least not right away. Though the mystery of providence will one day be revealed to us in full (1 Cor. 13.12; Rev. 10.7), yet in our day we are called unto faith in God no matter what the trial (Heb. 11.1-6; Rom. 4.18-20). Therefore, as the doctrine of (special) providence is matter of great importance that joins things evident around us with things unknown to us, and must be handled with care, so there is a duty to be wise and understanding of the times (1 Chron. 12.32) and to trust in God no matter what and commit our way unto him (Job. 13.15; Ps. 37.5; Fisher's Catechism 11/55), not anxious, not murmuring against the Lord's providence. Then we may say with the Psalmist, "It is good for me that I have been afflicted: that I might learn thy statutes." (Ps. 119.71).

[Edited on 6-20-2006 by VirginiaHuguenot]


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## Scott (Jun 20, 2006)

Superb post, Andrew!


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## MW (Jun 23, 2006)

On a similar note, besides recognising the Lord's chastiements, how does one "prove all things," and "hold fast that which is good," if providence is not to be interpreted? The intellectual and moral realms are as much governed by providence as the practical.

My favourite on this subject is Thomas Boston's Wise Observation of Providences from vol. 1 of his Works. Another work I have appreciated is Obadiah Sedgwick's Doctrine of Providence Practically Handled. This is a rare item, but not for too much longer.


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## VirginiaHuguenot (Jun 23, 2006)

> _Originally posted by Scott_
> Superb post, Andrew!



Thanks, Scott! Soli Deo gloria!



> _Originally posted by armourbearer_
> On a similar note, besides recognising the Lord's chastiements, how does one "prove all things," and "hold fast that which is good," if providence is not to be interpreted? The intellectual and moral realms are as much governed by providence as the practical.
> 
> My favourite on this subject is Thomas Boston's Wise Observation of Providences from vol. 1 of his Works. Another work I have appreciated is Obadiah Sedgwick's Doctrine of Providence Practically Handled. This is a rare item, but not for too much longer.



 Thanks for the reminder about Thomas Boston. I have that and it is indeed most excellent counsel.

I am not aware of Obadiah Sedgwick's work, but it sounds good, and I wonder if that means that PAP has it "in the works"? If so, that would be good news. Thank you for your excellent PAP reprints, by the way. They have been a blessing to me.


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## MW (Jun 23, 2006)

> I am not aware of Obadiah Sedgwick's work, but it sounds good, and I wonder if that means that PAP has it "in the works"? If so, that would be good news. Thank you for your excellent PAP reprints, by the way. They have been a blessing to me.



They are on the boat to RHB now. The website should be updated next week. And thankyou for reading the PAP reprints.


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## VirginiaHuguenot (Jun 23, 2006)

> _Originally posted by armourbearer_
> 
> 
> > I am not aware of Obadiah Sedgwick's work, but it sounds good, and I wonder if that means that PAP has it "in the works"? If so, that would be good news. Thank you for your excellent PAP reprints, by the way. They have been a blessing to me.
> ...


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## Scott (Jun 24, 2006)

Boston's work is available here online. I am reading it now.


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## VirginiaHuguenot (Jun 24, 2006)

Also, see William Bates, _How to Bear Afflications_, a sermon preached on Hebrews 12.5, especially concerning "insensibility of heart" as it relates to "despising the Lord's chastenings."

See Daniel Williams, _What repentence of National Sins doth God require, as ever we expect National Mercies?_, a sermon preached on Hosea 10.12, especially the section entitled "It is not very easy, at all times, to judge of national judgments or mercies."

See John Singleton, _Wat is the best way to prepare to meet God in the way of his judgments or mercies?_, a sermon preached on John 12.28.

See John Collins, _How the religious of a nation are the strength of it_, especially his discourse of national judgments and mercies.

See Matthew Barker, _A Religious Fast. The duty whereof is asserted, described, persuaded, in a brief exercise upon -- _, especially in connection with "the special occasions that call us to this religious fast."

See Elias Pledger, _Of the cause of inward trouble; and how a Christian should behave himself when inward and outward troubles meet_, a sermon preached on Gen. 42.21-22, especially "the nature and design of afflications," and following.

See Thomas Lye, _How are we to live by faith on Divine Providence?_, particularly "What are those special and signal seasons which call aloud for the exerting of this divine trust?"

See Samuel Slater, _What is the duty of Magistrates, from the highest to the lowest, for the supressing of profaneness?_, especially in regards to the judgments or mercies which befall a nation in the context of magistrates' conduct. 

All of these and others can be found in _Puritan Sermons 1659 - 1689_.

[Edited on 6-24-2006 by VirginiaHuguenot]


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## VirginiaHuguenot (Jun 24, 2006)

See also, Thomas Vincent, _God's Terrible Voice in the City_, republished by Soli Deo Gloria.


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## Peter (Jun 27, 2006)

Excellent thread. DTK and Andrew's posts were especially sweet and informative. Andrew's post on 6-20 ought to be published. I'm sure there are many souls pressed and perplexed by affliction who can be greatly refreshed and/or convicted by that post. The 5th paragraph on searching out the Lord's dealings with us and examining our ways is particularly useful.

Recently, I read one pertinent sermon by Rev. Samuel Miller. He writes on the occasion of a horrible fire in a theatre house in Richmond which killed nearly one hundred prominent Virginians. In the beginning of the sermon he (I) shows that calamites, and all events, are the particular providence of God; (II) that we should sympathize with the sufferers; (III) the propriety and the duty of studying the moral application of calamites. He then proceeds to show that theater attendence is sinful and the fire a token of God's displeasure for the prevalence of the sin. Sermon on Theatre Attendance

The East Coast has had alot of rain lately. The river's up and the town I live accross from is likely to be flooded...again. These people just cleaned up and rebuilt from last April's devestating flood. The Fall before that they were also flooded. I live in an area safe from the water but towns and homes up and down the delaware are going to get smashed again for the third time in about as many years. Thanks you guys for helping show me the duty I owe God and my neighbors in this circumstance and, if it wouldnt inconvenience you, I ask that you would consider them for a moment too.


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## VirginiaHuguenot (Jul 6, 2006)

Thanks, brother, for your kind words and for the example of Samuel Miller's sermon. 

I found references to additional Puritan sermons on special providences relating to the Great Plague (1665) and Great Fire (1666) of London here.


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## VirginiaHuguenot (Jul 10, 2006)

Fisher's Catechism 50/26-27:



> QUESTION 50. What is required in the Second Commandment?
> 
> ANSWER: The Second Commandment requireth the receiving, observing, and keeping pure and entire, all such religious worship and ordinances as God hath appointed in his word.
> 
> ...


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## Scott (Jul 11, 2006)

It does seem that we must be able to discern whether a providential event is a "judgment" in order to fulfill these directives.


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## VirginiaHuguenot (Jul 12, 2006)

> _Originally posted by Scott_
> It does seem that we must be able to discern whether a providential event is a "judgment" in order to fulfill these directives.



Quite true. In fact, William Perkins notes that failure to do so is a violation of the third commandment (see also WLC 112 & 113).



> XIV. Lightly to pass over God's judgments which are seen in the world. Matthew 26:34, "œJesus said unto him, Verily I say unto thee, That this night, before the [rooster] crow, thou shalt deny me thrice." Luke 13:1-3, "œThere were present at that season some that told him of the Galilaeans, whose blood Pilate had mingled with their sacrifices. And Jesus answering said unto them, Suppose ye that these Galilaeans were sinners above all the Galilaeans, because they suffered such things? I tell you, Nay: but, except ye repent, ye shall all likewise perish."



[Edited on 7-12-2006 by VirginiaHuguenot]


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## VirginiaHuguenot (Jul 15, 2006)

> _Originally posted by VirginiaHuguenot_
> I found references to additional Puritan sermons on special providences relating to the Great Plague (1665) and Great Fire (1666) of London here.



Matthew Henry also preached a sermon 1713 called "A Memorial of the Fire of the Lord" to commemorate the 1666 Great Fire of London. He notes that it occurred six months after the commencement of the Five Mile Act.


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## VirginiaHuguenot (Jul 17, 2006)

God's Voice in Judgments by A.W. Pink


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## VirginiaHuguenot (Jul 27, 2006)

Stephen Charnock's Discourse Upon the Fifth of November or on God as a Deliverer


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## VirginiaHuguenot (Aug 24, 2006)

> _Originally posted by VirginiaHuguenot_
> Increase Mather's _Remarkable Providences, An Essay For the Recording of Illustrious Providences_ (Boston, 1684)
> 
> Edward Johnson's _Wonder-Working Providence_ (1654)
> ...



I recently acquired another fascinating work built upon the foundation laid by Edward Johnson and, in particular, Matthew Poole: William Turner's _Compleat history of the most remarkable providences both of judgment & mercy which have hapened in this present age_ (1697).


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## VirginiaHuguenot (Aug 28, 2006)

See also _Two Sermons_ on Micah 6.9 by Andrew Gray _Containing Arguments and Directions for Hearing the Voice of God's Threatening Rod_.


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## Scott (Aug 28, 2006)

Are they online? I did not see them in the link.


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## VirginiaHuguenot (Aug 28, 2006)

> _Originally posted by Scott_
> Are they online? I did not see them in the link.



No, those particular sermons are not online, as far as I know. The link was just a thread about the author, for those who were not familiar with him. The website about him has some sermons but not all. All of Andrew Gray's _Works_ are available on the EPP. These sermons are found on pp. 285-308 of his _Works_.

Here is a brief extract from the first sermon:



> First, We have an excellent exhortation given to hear the rod, and by it is not only meant, to take up what the rod speaks, but also, Who hath appointed it.
> 
> Secondly, There is that excellent consideration to press men unto it, It is the Lord's voice: we may say that of the rod, which was said of Herod in another sense, It is the voice of God, and not of man.
> 
> ...



He appears to connect right discernment of God's providences with the third commandment, much like William Perkins and the Westminster Larger Catechism.


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## VirginiaHuguenot (Oct 6, 2006)

This looks like an interesting book to read:

_Mr. James Janeway's legacy to his friends containing twenty seven famous instances of God's providences in and about sea-dangers and deliverances : with the names of several that were eye-witnesses to many of them : whereunto is added a sermon on the same subject._ (1683) by James Janeway


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## VirginiaHuguenot (Dec 14, 2006)

VirginiaHuguenot said:


> I recently acquired another fascinating work built upon the foundation laid by Edward Johnson and, in particular, Matthew Poole: William Turner's _Compleat history of the most remarkable providences both of judgment & mercy which have hapened in this present age_ (1697).



William Turner (1653 - 1701) lived in the house of Philip Henry and taught his son, Matthew Henry.


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## VirginiaHuguenot (Dec 14, 2006)

armourbearer said:


> They are on the boat to RHB now. The website should be updated next week. And thankyou for reading the PAP reprints.



I have not yet seen this work available at RHB. Any updates?


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## VirginiaHuguenot (Dec 14, 2006)

VirginiaHuguenot said:


> This looks like an interesting book to read:
> 
> _Mr. James Janeway's legacy to his friends containing twenty seven famous instances of God's providences in and about sea-dangers and deliverances : with the names of several that were eye-witnesses to many of them : whereunto is added a sermon on the same subject._ (1683) by James Janeway



From Julie Sievers, _Drowned Pens and Shaking Hands: Sea Providence Narratives in Seventeenth-Century New England_:




> Sea voyage narratives written in this second generation of colonization began to appear in various forms during the 1660s. Though stories featuring New England colonists were printed individually throughout the remainder of the century, almost all of this period's colonial sea providence narratives reached the public through two major anthologies. The first, the enormously popular Mr. James Janeway's Legacy to his Friends, appeared in London and was republished multiple times. Janeway, not a colonist himself, had independently researched stories about disaster and providence on the high seas. Though his narratives featured protagonists from various European countries, a significant number (ten of twenty-seven) recounted the fates of New England vessels or events otherwise connected to New England. Janeway personally collected several of these accounts during a visit to New England in 1671. New Englanders, especially Increase Mather, read Janeway and later cited some of his narratives in their own writings. The second major anthology to appear in this period was also a kind of best seller.24 The only collection of sea voyage stories to be compiled by a second-generation colonist and, moreover, the first to be published in an English colony, it appeared in 1684. Edited by Mather and included in his larger collection of providence stories, An Essay for the Recording of Illustrious Providences, the collection of thirteen narratives focused on New England's people, ships, and shores and drew significantly on Janeway.
> 
> Perhaps it is no surprise that one of the first stories to appear in both Janeway's 1674 publication and Mather's 1684 collection recounts the extraordinary voyage of one "Major Edward Gibbons of Boston in New-England." Janeway, who lived in England, could have learned of Gibbons in any number of ways: through his own research, through correspondence with someone who had seen Winthrop's text, or through popular legend. Likewise Mather also may have encountered the narrative by several possible means. Years later his son Cotton Mather again republished the story in his Magnalia Christi Americana. Yet the narrative's longevity did not help to ensure its textual stability. Nearly fifty years of borrowings and retellings had changed the narrative in almost every possible way. By Increase Mather's 1684 version, the distressed travelers never make it to Hispaniola or eat its disgusting turtles and hogs. Rather they remain becalmed on the undrinkable waters: a more symbolic space outside normal time and geography. In this place they slowly begin to starve, leading to the most shocking modification of the original narrative. "One of them," Mather's version reports, "made this sorrowful motion, that they should cast Lots, which of them should die first, to satisfie the ravenous Hunger of the rest."25
> 
> ...


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## VirginiaHuguenot (Dec 14, 2006)

The story of Jonathan Dickinson (Quaker) and his Florida shipwreck is fascinating: _God's Protecting Providence Man's Surest Help and Defence in the times of the greatest difficulty and most Imminent danger Evidenced in the Remarkable Deliverance of divers Persons, from the devouring Waves of the Sea, amongst which they Suffered Shipwrack. And also from the more cruelly devouring jawes of the inhumane Canibals of Florida. Faithfully related by one of the persons concerned therein, Jonathan Dickenson_.

It reminds me of the story of the French Huguenot survivors of the Fort Caroline Massacre over a century before who encountered the same Indians (Ais Indians).


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## VirginiaHuguenot (Dec 14, 2006)

Isaac James, _Providence Displayed. The Remarkable Adventures of Alexander Selkirk._ by Isaac James (1800)


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## VirginiaHuguenot (Feb 12, 2007)

James Henley Thornwell, _Judgments, A Call to Repentance_


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## VirginiaHuguenot (Feb 27, 2007)

armourbearer said:


> My favourite on this subject is Thomas Boston's Wise Observation of Providences from vol. 1 of his Works. Another work I have appreciated is Obadiah Sedgwick's Doctrine of Providence Practically Handled. This is a rare item, but not for too much longer.



Are there any updates on the status of Sedgwick's work?


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## VirginiaHuguenot (Mar 5, 2007)

VirginiaHuguenot said:


> Are there any updates on the status of Sedgwick's work?



I found an online edition of Obadiah Sedgwick's _The Doctrine of Providence Practically Handled_ available here.


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## VirginiaHuguenot (Apr 24, 2007)

Providence Punishes Nations for their Sins in _Jehovah-Jireh: A Treatise on Providence_ by William Plumer


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## MW (Apr 24, 2007)

VirginiaHuguenot said:


> Are there any updates on the status of Sedgwick's work?



I recently received confirmation from Dr. Beeke that RHB are just about ready to print it.


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## VirginiaHuguenot (Apr 24, 2007)

armourbearer said:


> I recently received confirmation from Dr. Beeke that RHB are just about ready to print it.



Good news!


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