Divine Conduct, Head 5 · Motive 4
The Fourth Motive.
THe Recording and Recognizing of the performances of Providence, will be a singular support to faith in future exigencJes. Deligentè… perpendamusres praeteritas, t…m praesentes; ut ad futur… … rati, & ac…ineti simus: … argumentare solet à praeterito, ad praesens… & ab …roqu… ad …uturum. Alsted.This excellent use of it lyes full in the very eye of the Text. There never befell David in all his troubles, a greater strait and distress than this; and doubtless his faith had staggered, had not the considerations of former Providence come in to its relief. From this Topick faith argues, and that very strongly and conclusively. So did David's faith in many exigencies: when he was to encounter the ChampJon of the Philistins, it was from former Providence that he encouraged himself, 1 Sam. 17. 37. And the Apostle Paul improves his experiences to the same purpose; 2 Cor. 1. 9, 10. Indeed the whole Scripture is full of it: What Christian understands not the exceeding usefulness of those experiences he hath had to relieve and enliven? But I shall not satisfie my self with the common assertion, than which nothing is more tritc in the lips of professors: but will labour to shew you, wherein the great usefulness of our Recorded Experiences, for encouraging faith labouring under difficulties, consists. To this purpose, I shall desire the Reader to ponder seriously these following particulars.
How much advantage those things have upon our souls, which we have already felt and tasted, beyond those which were never relished by any former experience? What is Experience? but the bringing down of the objects of faith to the dijudication and test of spiritual sense? Now when any thing hath been once tasted, felt and judged by a former Experience, it is much more easily believed and received when it occurrs again. It's much easier for faith to travel in a path that is well known to it, having formerly trod it, than to beat out a new one which it never trod, nor can see one step before it. Hence it is, though there be a difficulty in all the acts of faith, yet scarce in any like the first adventure it makes upon Christ; and the reason lyes here, because in the subsequent acts it hath all its former experiences to aid and encourage it; but in the first adventure it hath none at all of its own, it takes a path which it never knew before.
To trust God without any tryal or experience, is a more noble act of faith; but to trust him after we have often tryed him, is known to be more easie. O'tis no small advantage to a soul in a new plunge and distress, to be able to say, This is not the first time I have been in these deeps, and yet emerged out of them! Hence it was, that Christ rub'd up his Disciples memories with what Providence had formerly wrought for them in a day of straits, Matth. 16. 8, 9, 10, 11. O ye of little faith, why reason ye among your selves, because ye have brought no bread? do ye not yet understand, neither remember? q. d. Were yo never under any strait for bread before now? Is this the first difficulty that ever your faith combated with? No, no, you have felt straits, and experienced the power and care of God in supplying them, before now; and therefore I cannot but call you men of little faith; for a very ordinary and small measure of faith, assisted with so much experience as you have had, would enable you to trust God. There is as much difference betwixt believing before, and after experience, as there is betwixt swimming with bladders, and our first venture into the deep waters without them.
What a singular encouragement to faith do former Experiences yield it, by answering all the pleas and objections of unbelief drawn from the object of faith? Now there be two things that unbelief stumbles at in God: One is his Power, the other his Willingness to help.
(1.) Unbelief objects the impossibility of relief in deep distresses, Psal. 78. 19. Can God furnish a Table in the Wilderness? can be give bread also? can be provide flesh for his people? O vile and unworthy thoughts of God! proceeding from our measuring the immense and boundless power of God, by our own line and measure: because we see not which way relief should come, we conclude, none is to be expected. But all these reasonings of Unbelief are vanquisht by a serious reflection upon our own Experiences: God hath helped, therefore he can, Isa. 59. 1. His hand is not shortned: (i. e.) he hath as much power and ability as formerly.
(2.) Unbelief objects against the Will of God, and questions, whether he will now be gracious, though he hath formerly been so. But after so many experiences of his readiness to help, what room for doubting remains? Thus Paul reasoned from the experience of what he had done, to what he would do, 2 Cor. 1. 10. and so did David, 1 Sam. 17. 36. Indeed if a man had never experienced the goodness of God to him, it were not so heinous a sin to question his willingness to do him good; but what place is left after such frequent tryals?
It gives great encouragement to faith, as it answers the objections of unbelief drawn from the subject. Now these Objections are of two sorts also.
(1.) Such as are drawn from our great unworthiness. How (saith Unbelief) can so sinful and vile a creature expect, that ever God should do this or that for me? 'Tis true, we find he did great things for Abraham, Isaac, Jacob, Moses &c. but these were men of eminent holiness, men that obeyed God, and denyed themselves for him, and lived more in a day to his glory, than ever I did all my dayes.
Well, but what signifies all this to a soul, that under all its sensible vileness and unworthiness hath tasted the goodness of God as well as they? As unworthy as I am, God hath been good to me notwithstanding: his mercy appeared first to me, when I was worse than I am now, both in conditJon and dispositJon; and therefore I will still expect the continuance of his goodness to me, though I deserve it not. If when we were EnemJes we were reconciled to God by the death of his Son, how much more being reconciled, we shall be saved by his life? Rom. 5. 10.
(2.) Such as are drawn from the extremity of our present condition, if troubles or dangers grow to an height, and we see nothing but ruine and misery in the eye of reason before us; now umbelief becomes importune and trouble…ome to the soul; now where are thy prayers, …hy hopes, yea, where is now thy God?
But all this is easily put by and avoided, by …onsulting our experiences in former cases. This is not the first time I have been in these straits, …or the first time I have had the same doubts and despondencies; and yet, God hath carried me …hrough all, Psal. 77. 7, 8, 9, &c. This is it that suffers not a Christian to unravel all his hopes in an hour of temptation. O how useful are these …hings to the people of God!