Quest. XVIII. What are God’s works of Providence?

Answ. God’s works of Providence are his most holy, wise, and powerful preserving and governing all his creatures; ordering them, and all their actions, to his own glory.

In speaking to this answer, we must consider what we are to understand by providence in general. It supposes a creature brought into being; and consists in God’s doing every thing that is necessary for the continuance thereof, and in his ordering and over-ruling second causes, to produce their respective effects, under the direction of his infinite wisdom, and the influence of his almighty power. It is owing to this that all things do not sink into nothing, or that every thing has what it wants to render it fit to answer the end designed in the creation thereof. Pursuant to this general description of providence, it may be considered as consisting of two branches, namely, God’s upholding, or preserving, all creatures; and enabling them to act by his divine concourse or influence: and his governing or ordering them, and all their actions, for his own glory.

I. That God upholds all things. This he is expressly said to do, by the word of his power, Heb. i. 3. and it may be farther evinced, if we consider that God alone is independent, and self-sufficient, therefore the idea of a creature implies in it dependence; that which depended on God for its being, must depend on him for the continuance thereof. If any creature, in this lower world, could preserve itself, then surely this might be said of man, the most excellent part thereof; But it is certain, that man cannot preserve himself; for if he could, he would not be subject to those decays of nature, or those daily infirmities, which all are liable unto; and he would, doubtless preserve himself from dying, for that is agreeable to the dictates of nature, which would, were it possible for him to do it, prevent itself from being dissolved. And if man could preserve himself in being, he might, and doubtless, would, by his own skill, maintain himself in a prosperous condition in this world, and always lead a happy life, since this is what nature cannot but desire: But, inasmuch as all are liable to the afflictions and miseries of this present state, it plainly argues that they are unavoidable, and consequently that there is a providence that maintains men, and all other creatures, in that state in which they are.

In considering the upholding providence of God, we must observe, that it is either immediate, or mediate. The former of these consists in his exerting that power, by which we live, move, and act, which is sometimes called the divine manutenency; and this cannot be exerted by a finite medium, any more than that power that brought all things into being.

But besides this, God is said, according to the fixed laws of nature, to preserve his creatures by the instrumentality of second causes. Thus life is maintained by the air in which we breathe, and the food, by which we are nourished; and every thing that tends to our comfort in life, is communicated to us by second causes, under the influence and direction of providence, to which it is as much to be ascribed, as though it were brought about without means: thus Jacob considers God, as giving him bread to eat, and raiment to put on, Gen. xxviii. 20. whatever diligence or industry was used by him to attain them; and God is elsewhere said to give food to all flesh; Psal. cxxxvi. 25. and, concerning brute creatures, it is said, These wait all upon thee, that thou mayest give them their meat in due season; that thou givest them, they gather; thou openest thy hand, they are filled with good, Psal. civ. 27, 28.

II. God governs all things by his providence, so that nothing happens by chance to him. This appears from those admirable displays of wisdom, which come under our daily observation, in the government of the world. Many things are ordered to subserve such ends, as are attained by them without their own knowledge; as the sun and other heavenly bodies which are a common blessing to this lower world; so the rain, the air, vapours, minerals, beasts, vegetables, and all other creatures, below men, answer their respective ends, without their own design, and not by the will or management of any intelligent creature therefore it must be by the direction of providence.

That there is a providence, that governs the world, is so obvious a truth, that it has been denied by none, but the most stupid part of mankind, who wholly abandoned themselves to sensuality and libertinism, and hardly owned that there is a God, or such things as moral good or evil; and these scarce deserve the name of men.^[37] All others, I say, have owned a providence, as what is the necessary consequence of the belief of a God, and therefore it is a doctrine founded in the very nature of man; so that the heathen who have had no other light than that affords, have expressed their belief of it, and have compared the divine Being to a pilot, who sits at the helm and steers the ship; or to one that guides the chariot where he pleases; or to a general, that marshals and gives directions to the soldiers under his command: or to a king, that sits on the throne, and gives laws to all his subjects. Accordingly, the apostle Paul, when arguing with the Athenians, from principles which they maintained, takes it for granted, as what would not be contested by them, that there was a providence, when he says, In him we live, and move, and have our being, Acts xvii. 28. And, indeed, this truth appears to have been universally believed, in the world, by men of all religions, whether true, or false. As it is the foundation of all true worship; so, that worship, which was performed by the heathen as derived partly from the light of nature, and partly from tradition; and those prayers, that were directed to God, and altars erected for his service, all argue their belief, not only of God, but of a providence; so that this doctrine is agreeable to the light of nature, as well as plainly evinced from scripture.

III. The providence of God extends itself to all the actions of creatures. That this may appear, let it be considered; that there are innumerable effects produced by, what we call, second causes; this is allowed by all. Moreover, every second cause implies, that there is a first cause, that guides and directs it. Now no creature is the first cause of any action, for that is peculiar to God, therefore all creatures act under his influence, that is, by his providence. If it is in God, not only that we live, but move, and act, then there is no motion, or action in the world, whether in things with, or without life, but is under the influence of providence. Therefore we shall proceed to consider the providence of God, as conversant about all things, the least as well as the greatest, and about things that are agreeable, or contrary to the laws of nature, and particularly how it is conversant about the actions of intelligent creatures, such as angels and men.

1. The greatest things are not above, nor the least and most inconsiderable below the care and influence of providence, and consequently it must extend itself to all things. The most excellent of finite beings are but creatures, and therefore they are dependent upon God, as much as the least: thus it is said, He doth according to his will, in the army of heaven, as well as among the inhabitants of the earth, Dan. iv. 35. Sometimes we read of the providence of God, as conversant about the most glorious parts of the frame of nature: it is by his influence that the sun appears to perform its regular motions; he hath fixed it in the heavens, as in a tabernacle appointed for it. And those creatures that are most formidable to men, as the leviathan, which is represented as the fiercest of all creatures, who abide in the sea, and the lion of all the beasts of the forest; these are described as subject to his providence, and receiving their provisions from it, Job xli. Psal. civ. 21. and the inconsiderable sparrow doth not fall to the ground without it, Matt. x. 29, 30. and the very hairs of our head are all numbered; which is a proverbial expression, to denote the particular concern of providence, as conversant about the most minute actions of life.

2. The providence of God is conversant about those things which come to pass, either agreeably, or contrary, to the fixed laws of nature, the whole frame whereof is held together by him: the successive returns of seed-time and harvest, summer and winter, day and night, are all ordered by him, Gen. viii. 22. the elements and meteors are subject to his appointment; Fire and hail, snow and vapour, and stormy wind, fulfil his word, Psal. cxlviii. 8. He looketh to the ends of the earth, and seeth under the whole heaven, to make the weight for the winds, and he weigheth the waters by measure; when he made a decree for the rain, and a way for the lightning of the thunder, Job xxviii. 24-26.

And as for effects, that are above, or contrary to the course of nature, these are subject to, and ordered by, his providence. It was contrary to the course of nature for the ravens, which are birds of prey, to bring provisions to mankind, yet these were ordered to bring a supply of food to the prophet, Elijah, 1 Kings xvii. 4. And the lions, who knew no difference between Daniel and his persecutors, and were naturally inclined to devour one, as well as the other, were obliged to make a distinction between them, and not to hurt the one, but immediately to devour the other, Dan. vi. 22, 24. And a whale was provided, by providence, to receive and bring the prophet Jonah to land, when cast into the sea, chap. i. 17. So the fire had no power over Shadrach, Meshach, and Abed-nego, when thrown into it, but immediately consumed those who were ordered to cast them in, Dan. iii. 22, 27.

3. We shall consider providence, as conversant about intelligent creatures, and more particularly man, the most excellent creature in this lower world. He is, as it were, the peculiar care, and darling of providence; as it has rendered him capable of enjoying the blessings of both worlds, fitted him to glorify God actively, as well as objectively, and governs him in a way suited to his nature, and as one who is designed for greater things, than other creatures below him are capable of. Here we shall consider the providence of God, as ordering the state and condition of men in this world, and then speak, more particularly of it, as conversant about the moral actions of men, considered as good or bad.

First, To consider the providence of God, as it respects the state and condition of man in this life; and, in particular, what respects not only his natural, but religious interests.

(1.) There is a peculiar care of providence extended towards us, in our birth and infancy. The Psalmist acknowledges this, when he says. Thou art he that took me out of the womb; thou didst make me hope when I was upon my mother’s breasts; I was cast upon thee from the womb; thou art my God from my mother’s belly, Psal. xxii. 9, 10. Providence has provided the breast, and the most proper food contained therein, for the nourishment of the infant, at its first coming into the world; and it has put those tender bowels into the parents, to whose immediate care they are committed, that, without any arguments, or persuasive motives thereunto, besides what nature suggests, they cannot, unless divested of all humanity, and becoming worse than brutes, neglect and expose it to harm. Thus the prophet says, Can a woman forget her sucking child, that she should not have compassion on the son of her womb? Isa. xlix. 15. Therefore, be the parents never so poor, there is something in nature that inclines them rather to suffer themselves, than that the helpless infant should be exposed to suffer through their neglect; which is a peculiar instance of the care of providence. To this we may add, the time, and place in which we were born, or live; the circumstances of our parents, as to what concerns the world, especially if they are such who are religious themselves, and earnestly desire that their children may become so, and endeavour to promote their spiritual, as well as their temporal welfare. These are all instances of the care of providence.

(2.) We shall now consider the concern of providence for man in his childhood, and advancing years. This discovers itself in furnishing us with natural capacities to receive instruction, which are daily improved, as we grow in years; and, though every one has not an equal degree of parts, fitting him for some station in life, that others are qualified for, yet most are endowed with that degree thereof, as may fit them for the station of life, in which they are placed, so that they may glorify God some way or other, in their generation.

(3.) We shall consider the care of providence, respecting various other ages and conditions of life. It is this that fixes the bounds of our habitation, determines and over-rules the advantages or disadvantages of conversation; the secular callings, or employments, which we are engaged in, together with the issue and success thereof. Again, health and sickness, riches and poverty, the favour or frowns of men; the term of life, whether long or short, all these are under the direction of providence: One dieth in his full strength, being wholly at ease and quiet. His breasts are full of milk, and his bones are moistened with marrow. And another dieth in the bitterness of his soul, and never eateth with pleasure, Job xxi. 23-25. Likewise, as to what respects the injurious treatment we meet with from men; providence is so far concerned about it, as that it sometimes permits it for the trial of our graces; and at other times averts the evil designed against us, by softening their tempers, allaying their resentments; as in the instance of what respected Laban’s and Esau’s behaviour towards Jacob; or else finds some way to deliver us from the evil intended against us.

(4.) We shall now consider the providence of God, as respecting, more especially, the spiritual concerns of his people. There are some kind foot-steps thereof, that have a more immediate subserviency to their conversion; particularly, their being placed under the means of grace, either bringing the gospel to them, or ordering their abode where it is preached, and that in such a way, as is most adapted to awaken, instruct, convert, or reprove, as means conducive to that great end. Moreover, it is very remarkable in casting our lot, where we may contract friendship and intimacy with those, whose conversation and example may be made of use to us, for our conviction, imitation, and conversion.

And to this let me add, that sometimes there is a peculiar hand of providence, in sending afflictions, which are sanctified, and rendered means of grace, and have a tendency to awaken men out of their carnal security. This is one way whereby God speaks to man, to withdraw him from his purpose, and hide pride from him, Job xxxiii. 14, 17, 19. Sometimes God makes his exemplary judgments, that are abroad in the world, effectual to warn others to flee from the wrath to come. And as for the preaching of the gospel, there is a peculiar hand of providence, sometimes in giving a suitable word, in which case God often over-rules the thoughts and studies of his ministers; so that they are, as it were, directed without their own forethought relating to this event, to insist on such a subject, that God designs to make instrumental for the conversion of souls. This he sets home on the consciences of men, keeps it fixed on the imagination of the thoughts of their hearts, and enables them to improve it to his glory in the conduct of their lives.

Secondly, We shall proceed to consider the providence of God, as conversant about the actions of men. If other creatures are dependent on him, in acting, as well as existing, then certainly man must not be exempted from this dependence. There are several scriptures which speak of intelligent creatures, as under the influence of providence. Thus it is said, The king’s heart is in the hand of the Lord; as the rivers of water, he turneth it whithersoever he will, Prov, xxi. 1. and elsewhere the prophet says, O Lord, I know that the way of man is not in himself; it is not in man that walketh to direct his steps, Jer. x. 23. that is, he cannot manage himself in the conduct of life, either as an intelligent creature, or as a believer, without supposing the natural or spiritual influence of divine providence.

Now these actions are considered as moral, and so agreeable or contrary to the divine law, in which different respects they are, either good or bad.

(1.) We shall consider the providence of God, as conversant about the good actions of men; and it is so, not only by upholding the powers and faculties of the soul, in acting, or in giving a law, which is the rule thereof; nor is it only conversant about them, in an objective way, or by moral suasion, as affording rational arguments or inducements thereunto, but as implanting and exciting that principle, by which we act; especially, as it respects the work of grace in the souls of men, which is what we call the gracious dispensation of providence, exercised towards men, not barely as intelligent creatures, but as believers. But this we shall not insist on at present, because we shall be led to speak to it under some following answers, which more particularly set forth the grace of God as displayed in the gospel. We are now to consider the actions of men in a more general view; which, when we style them good, it is only as containing in them a less degree of conformity to the divine law; but refer the consideration of the goodness of actions, as under the influence of special grace, to its proper place. All that we shall observe at present is, that every thing that is good, in the actions of intelligent creatures, is under the direction and influence of providence. This does not carry the least appearance of a reflection on the divine perfections, while we suppose God to be the Governor of intelligent creatures, acting as such; and therefore, I presume, it will not be much contested, by any who allow a providence in general. But,

(2.) We shall proceed to consider the providence of God, as conversant about evil actions. This is a subject which contains in it a very great difficulty; for we must use the utmost caution, lest we advance any thing that may argue him to be the author of sin; and yet we are not to suppose that the providence of God is to be wholly excluded from those actions that are sinful; for there is certainly some meaning in such scriptures as these, when God says, concerning Pharaoh, I will harden his heart, Exod. iv. 21. and, Sihon king of Heshbon would not let us pass by him; for the Lord thy God hardened his heart, and made his heart obstinate, that he might deliver him into thy hand, Deut. ii. 30. and elsewhere it is said, concerning Shimei, The Lord said unto him curse David, 2 Sam. xvi. 10. and, concerning Joseph’s brethren, who sold him into Egypt, it is said, It was not you that sent me hither, but God, Gen. xlv. 8. and concerning the false prophets that deceived Ahab, it is said, The Lord hath put a lying spirit in the mouth of all these thy prophets, 1 Kings xxii. 22. These, and such-like scriptures, are not to be expunged out of the Bible, but explained in a way consistent with the divine perfections; and nothing can be inferred from them, if this be not, that the providence of God is some way conversant about those actions that are sinful; but yet it is not in such a way, as either argues him to be the author or approver of sin.^[38] Accordingly I would choose to express myself, concerning this matter, to this effect: That the providence of God is conversant about those actions, to which sin is annexed, rather than that it is conversant about sin itself, or the obliquity, or sinfulness thereof. Now, that we may understand this matter, we must distinguish between what is natural, and what is sinful in an action; the former is from God; the latter, from ourselves. This is often illustrated by such similitudes as these. The motion of a bowl is from the hand that throws it; but the irregularity of the motion is from the bias that turns it aside. So the motion of a horse is excited by the whip, or spur of the rider; but if it goes lame, the defect, or halting that it has in its motion, proceeds from an inward indisposition in the horse, and not from the rider. Others illustrate it by a similitude, taken from the sun’s drawing forth vapours from the earth, by that heat, which has a tendency to exhale them; but the stench that attends what is exhaled from a dunghill, is not from the sun, but from the nature of the subject from whence it is drawn forth. So the providence of God enables sinners to act in a natural way; but the sinfulness, irregularity, or moral defects, that attend those actions, is from the corruption of our own nature: or, to speak more plainly, the man that blasphemes, could not think, or utter his blasphemy, without the concurrence of the common providence of God, which enables him to think or speak. These are natural actions; but that the thoughts, or tongue, should be set against God, or goodness, that is from the depravity of our nature.

Again, to kill, or take away the life of a man, is, in some respects, a natural action, as it cannot be done without thought, or strength to execute what we design. These are the gifts of providence, and, in this respect God concurs to the action. Thus Joab could not have killed Abner, or Amasa, if he had not had a natural power to use the instrument, with which he did it. This was from God; but the malice, that prompted him to abuse these gifts of providence, and his hypocritical subtilty, and that dissimulation, or disguise of friendship, which gave him an opportunity to execute his bloody design, was from the wickedness of his own heart.

Thus having considered, that the providence of God may be conversant about that which is natural in a sinful action, without reflecting dishonour on him, as the author of sin; we shall now proceed to consider, in what manner it is conversant about such actions, by which we may better understand the sense of those scriptures, which were but now referred to; and, I hope, nothing therein will be accounted derogatory to the divine glory, when we observe,

1. That the providence of God may be conversant, in an objective way, about those actions to which sin is annexed, without his being the author, or approver of it. Sin would not be committed, in many instances, if there were not some objects presented, which give occasion thereunto. The object that presents itself may be from God, when the sin, which is occasioned thereby, is from the corruption of our nature. Thus Joseph’s brethren would not have thought of killing, or selling him into Egypt, at least, when they did, if he had not obeyed his father’s command, in going to deliver his message, and see how it fared with them. Providence ordered his going to enquire of their welfare, and hereby the object was presented to them, which their own corrupt nature inclined them to abuse; so that, as soon as they saw him, they entered into a conspiracy against him. In the former of these respects, in which the providence of God was thus objectively conversant about this action, God is said to have sent Joseph into Egypt; though every circumstance, that was vile and sinful therein, was from themselves.

Again, in the instance before mentioned, of Shimei’s cursing David: Providence was conversant about this action, so far, as it ordered that David should come by at that time when Shimei was there, otherwise he would not have cursed him; and when it is said, in the scripture but now mentioned, The Lord said unto Shimei, Curse David; the meaning is this; the Lord hath brought me into so low a condition, that the vilest persons, who, before this time, were afraid to open their mouths against me, now take occasion to give vent to their malicious reproaches, as Shimei did; the providence of God was conversant about this action, in an objective way. Now, what it is so conversant about, that, according to the scripture-mode of speaking, God is said to do; as when the man-slayer killed one, through inadvertency, who was presented as an object to him, God is said hereby to deliver him into his hand, Exod. xxi. 13. yet in all sinful actions, God’s presenting the object, does not render him the author of that sin, which is to be ascribed to the corruption of nature, that took occasion to exert itself by the sight of it. This will farther appear, if we consider,

(1.) That such an object might have been presented, and the sinful action not have ensued hereupon: thus the wedge of gold, and the Babylonish garment, were no temptation to other Israelites, who saw them among the spoils of Jericho, as well as Achan, though they were so to him, through the covetousness of his own temper, and the corruption of his nature, that discovered itself, and internally moved him to this sinful action.

(2.) Such objects are not presented by providence, as designing hereby to ensnare, or draw persons to sin, though God knows that they will take occasion to sin thereby; but there are other ends of their being presented, which may be illustrated by a particular instance. God knows, that if the gospel be preached, some will take occasion to reproach it: He orders, notwithstanding, that it shall be preached; not that men might take occasion to do this, but that those, whom he has ordained to eternal life might be converted by it. So our Saviour appeared publickly at the feast of the passover, though he knew that the Jews would put him to death; the end of his going to Jerusalem was not that he might draw forth their corruption, but that he might finish the work, which he came into the world about: He was at that time engaged in his Father’s work, but they performed that which they were prompted to do, by satan and their own wicked hearts.

2. When the providence of God is said to be conversant about sin, it is in suffering or permitting it, not in suggesting, or tempting to it; for no one ought to say, as the apostle James expresses it, When he is tempted, that he is tempted of God; for God cannot tempt any man; but, when he is tempted, he is drawn away by his own lust, and enticed, chap. i. 13, 14. But, so far as the providence of God denies restraining grace, from whence corrupt nature takes occasion to break forth, it is conversant about sin occasionally, not effectually; as when the banks, or flood-gates, that keep the waters within their due bounds, are broken down, by the owner thereof, who does not think fit to repair them, the waters will, according to the course of nature, overflow the country; or if the hedge, or inclosure, that secures the standing corn, be taken away, the beasts, by a propensity of nature, will tread it down, and devour it; so if that which would have a tendency to restrain, or prevent sin, be taken away, it will be committed; and the providence of God may do this, either in a way of sovereignty, or as a punishment for former sins committed, without being charged as the author of sin. It is not the same, in this case, as when men do not prevent sin in others, when it is in their power to do it, since they are under an obligation hereunto: But God is under no obligation to extend this privilege unto sinful men; and sometimes he suffers that wrath, which he will not restrain, to break forth as having a design, some way or other, to glorify himself thereby; as the Psalmist says, Surely, the wrath of man shall praise thee; the remainder of wrath thou shalt restrain, Psal. lxxvi. 10.

3. The providence of God may be said to be concerned about sin, in over-ruling it for his own glory, and his people’s good: In the former instances, it discovers itself, before the sin was committed; but, in this, it is consequent thereunto. This is a wonderful instance of his wisdom, in that, since the sinner obstinately resolves to rebel against him, this shall not tend to lessen, but to illustrate some of his perfections: Thus he over-ruled the wicked action of Joseph’s brethren, in their selling him into Egypt, to preserve their lives, in the time of famine; accordingly he says, God has sent me before you to preserve life, Gen. xlv. 5. And the vilest action that ever was committed in the world, namely, the crucifying the Lord of glory, was over-ruled, for the saving his people from their sins; and sometimes we read of God’s punishing the obstinacy and rebellion of men, by giving courage and success to their enemies against them: Thus Nebuchadnezzar’s success in arms against the Jews, was ordered by the providence of God, to punish their idolatry; first, by carrying the greatest part of them captive, and then, when pursuing those who contrary to God’s order, fled into Egypt, by destroying or carrying them captive likewise; and, in doing this, he is called God’s servant, Jer. xliii. 10. not as though he had any religious regard to the honour and command of God herein; but his design was only to enlarge his dominions, by depriving others of their natural rights; yet God over-ruled this, for the setting forth the glory of his vindictive justice, against a sinful people. And Cyrus, on the other hand, was raised up to be Israel’s deliverer from captivity. His success in war, which God designed should be subservient thereunto, is styled, His girding him, Isa. xlv. 1, 5. and God promises, that he would loose the loins of kings, to open before him the two leaved gates: And all this was done with a design that he should give liberty to his people; though Cyrus had no more religion, nor real regard to the interest of God in the world, than other kings, who design little else but the satisfying their own ambition; for it is expressly said, Thou hast not known me. God did not approve of that corruption, which might give the first occasion to the war, or that injustice that might appear in it: but, notwithstanding, he over-ruled it, to answer the ends of his own glory.

In considering the over-ruling providence of God, in order to the bringing about the ends designed, let it be farther observed; that there are some things which seem to have a more direct tendency thereunto, agreeably to the nature of those second causes, which he makes use of, whereby he gives us occasion to expect the event that will ensue: and, on the other hand, he sometimes brings about some great and valuable ends by those means, which at first view, have no apparent tendency thereunto; but they are over-ruled without, or contrary to the design of second causes, wherein the admirable wisdom of providence discovers itself. Thus those things, which, in all appearance, seem to threaten our ruin, are ordered to subserve our future happiness, though, at present, altogether unexpected. When there was such a dark gloom cast on the world, by the first entrance of sin into it, who would have thought that this should be over-ruled by providence, to give occasion to the display of those divine perfections, which are glorified in the work of our redemption? I do not, indeed, like the expression of an ancient writer, who calls it, Happy sin! that gave occasion to man’s salvation; but I would rather say, How admirable was the providence of God, which over-ruled the vilest action to answer so great an end, and brought so much good out of that, which, in itself, was so great an evil!

We might here give some particular instances of the dispensations of providence, by which God brings good out of evil, in considering those lengths which he hath suffered some men to run in sin, whom he designed, notwithstanding, effectually to call and save; of which the apostle Paul was a very remarkable instance, who considers this as an expedient, whereby God designed to shew forth all long-suffering as a pattern to them, that should hereafter believe on Christ to life eternal; and that men might take encouragement, from hence, to conclude, that Christ came into the world to save the chief of sinners, 1 Tim. i. 15, 16. And the injurious treatment which God’s people have met with from their enemies, has sometimes been over-ruled for their good. Thus Ishmael’s mocking, or, as the apostle calls it, persecuting Isaac; and, as is more than probable, not only reproaching him, but the religion which he professed, was over-ruled, by providence, for Isaac’s good, when Ishmael was separated from him, which set him out of danger of being led aside by his bad example, as well as delivered him from that uneasiness, which his opposition to him would have occasioned: and it was most agreeable to his future circumstances, whom God designed not only to be the heir of the family, but the propagator of religion in it.

Again, Pharaoh’s cruelty, and the methods used to prevent the increasing of the children of Israel in Egypt, was over-ruled by the providence of God, so that they seemed, after this, to be the more immediate care thereof; and it is more particularly remarked in scripture, as an instance of the kind hand of providence towards them, that the more the Egyptians afflicted them, the more they multiplied, and grew, Exod. i. 12.

Again, the inhuman and barbarous cruelty of Simeon and Levi, in slaying the Shechemites, Gen. xxxiv. 25. brought on them a curse; and accordingly their father pronounced it, and tells them, that God would divide them in Jacob, and scatter them in Israel, Gen. xlix. 7. which, in particular, had its accomplishment in Levi’s having no distinct inheritance, except those cities that were appointed to them, out of every tribe; but this dividing and scattering them throughout the whole country, was over-ruled by the providence of God, for the good of his people in general; so that this tribe, which God had ordained, to teach Jacob his judgments, and Israel his law, Deut. xxxiii. 10. might, through the nearness of their habitation, be conveniently situated among them to answer that end.

We might farther observe, that Saul’s unreasonable jealousy and fury, with which he persecuted David, was over-ruled, by providence, for his good; as, in his exile, he had a greater degree of communion with God, than at other times, and, as is more than probable, was inspired to pen the greater number of his Psalms, and was, as it were, trained up for the crown in this school of affliction, and so, more fitted to govern Israel, when God designed to put it on his head.

To this let me add one instance more, and that is, God’s suffering the persecuting rage of the Jews to vent itself against the apostles, when the gospel was first preached by them, which was over-ruled by providence for their scattering, and this for the farther spread thereof, wherever they came; and the apostle Paul observes, that his bonds in Christ were not only manifest in all the palace; and in all other places, but they were made conducive to the furtherance of the gospel, Phil. i. 12, 13. And as for that contention that was between him and Barnabas, at another time, in which each of them shewed that they were but men, subject to like passions and infirmities with others, this seems to have been occasioned by a small and inconsiderable circumstance, yet it rose to such a height, that they departed one from the other, Acts xv. 36-40. Each seemed to be over-much tenacious of his own humour; but providence suffered the corruption of these excellent men to discover itself, and their separation to ensue, that by this means, their ministry might be rendered more extensive, and double service be done to the interest of Christ in different parts of the world.

We might descend to instances of later date, and consider how God suffered the church of Rome to arrive to the greatest pitch of ignorance, superstition, and idolatry; and wholly to forsake the faith of the gospel, so as to establish the doctrine of merit, and human satisfactions; and its leaders to be so profanely absurd, as to expose pardons and indulgencies to public sale; this, providence was over-ruled, for the bringing about the glorious Reformation in Germany. And if it be added, that pride, lust, and covetousness, paved the way for it here in England; this is no blemish to the Reformation, as the Papists pretend, but a display of the over-ruling providence of God, that brought it about by this means.

I might enlarge on this subject, in considering the providence of God as bringing about wonderful and unexpected changes in the civil affairs of kingdoms and nations, remarkably bringing down some who made the greatest figure in the world, and putting a glory on others raised up out of their ruins; and how all political affairs have been rendered subservient to answer the ends of the divine glory, with respect to the church in the world, and the deliverances which God has wrought in various ages for it, when it was, in all appearance, upon the brink of ruin, of which we have not only many instances in scripture, but almost every age of the world has given us undeniable proofs of this matter. We might also consider the methods which God has often taken in bringing about his people’s deliverance, when, to the eye of reason, it seemed almost impossible, and that, either by dispiriting their enemies, or removing them out of the way, as the Psalmist expresses himself, The stout-hearted are spoiled; they have slept their sleep, and none of the men of might have found their hands, Psal. lxxvi. 5. or else by finding them some other work to do for their own safety and defence. Thus when Saul was pursuing David, in the wilderness of Maon, and had compassed him, and his men round about to take them, there came a messenger to him, saying, Haste thee and come, for the Philistines have invaded the land, 1 Sam. xxiii. 26, 27. And sometimes he softens their spirits, by a secret and immediate touch of providence working a change in their natural temper and disposition. Thus he provided for Jacob’s escape from that death that was designed by his brother Esau. And if God intends that they shall fall by the hand of their persecutors, he gives them courage and resolution, together with the exercise of all those graces, which are necessary to support them under, and carry them through the difficulties that they are to undergo. But these things are so largely insisted on, by those who have written professedly on the doctrine of providence,^[39] that more need not be added on this subject. I shall therefore only consider an objection, or two, that is generally brought against it, by those who pretend to acknowlege that there is a God, but deny his providence.

Object. 1. It is objected against the concern of the providence of God, with respect to the smallest things in this world, that they are unworthy of his notice, below his care, and therefore not the objects thereof.

Answ. If it was not unbecoming his power, to bring the smallest things into being, or to preserve them from sinking into nothing, then they cannot be excluded from being the objects of his providence. If we consider the whole frame of nature; it cannot be denied, but that some things have a tendency to answer the general design of providence, in a more evident degree than others, and there are many things, the use whereof cannot be particularly assigned by us, otherwise than as they contain a small part of the frame of nature. But to say, that any part thereof is altogether useless, or excluded from being the object of providence, is a reflection on God, as the God of nature. And therefore we must conclude, that all things are some way or other, subject to his providence; and that this is so far from being a dishonour to him, that it redounds to his glory.

Object. 2. It is farther objected, by those who are disposed to cavil at, and find fault with the divine dispensations; that they are not just and equal, because we oftentimes see the righteous afflicted, and the wicked prosper in the world; which is to reproach, if not wholly to deny the doctrine of providence. This is not only done by wicked men, but believers themselves have sometimes been under a temptation, through the prevalency of corrupt nature, to bring their objections against the equity of providence. Thus the Psalmist says; But as for me, my feet were almost gone; my steps had well nigh slipt. For I was envious at the foolish, when I saw the prosperity of the wicked. For there are no bands in their death: but their strength is firm. They are not in trouble as other men; neither are they plagued like other men, Psal. lxxiii. 2-5. These are the ungodly, who prosper in the world; they increase in riches: But as for himself, he says, Verily, I have cleansed my heart in vain, and washed my hands in innocency; for all the day long have I been plagued and chastened every morning, ver. 12-14. and the prophet Jeremiah, when pleading with God concerning his judgments, though he owns, in general, that he was righteous, yet says he, Wherefore doth the way of the wicked prosper? Wherefore are all they happy that deal very treacherously? Thou hast planted them, yea, they have taken root; they grow, yea, they bring forth fruit; thou art near in their mouth, and far from their reins, Jer. xii. 1, 2. He could hardly reconcile the general idea which he had of God’s justice, with the seeming inequality of the dispensations of his providence; so the prophet Habakkuk, though he owns that God was of purer eyes than to behold evil, and that he cannot look upon iniquity, yet he seems to complain in the following words, Wherefore lookest thou upon them that deal treacherously, and holdest thy tongue, when the wicked devoureth the man that is more righteous than he? Hab. i. 13. And Job seems to speak very unbecomingly, when he says, Is it good unto thee that thou shouldest oppress? that thou shouldest despise the work of thine hands? and shine upon the counsel of the wicked? Job. x. 3. So that, as the wicked boldly deny a providence, or, at least, reproach it; others, of a far better character, have, through the prevalency of their unbelief, seemed to detract from the glory thereof.

Answ. To this it may be replied, in general, in the apostle’s words, Nay but, O man, who art thou, that repliest against God? Rom. ix. 20. Is there no deference to be paid to his sovereignty, who has a right to do what he will with his own? Is his justice to be impeached, and tryed at our bar? Or his wisdom to be measured by our short-sighted discerning of things, who cannot see the end from the beginning of his dispensations? It is true, good men have been sometimes tempted to question the equity of the distributions of providence, as in the instances but now mentioned; unless we suppose, that the prophets Habakkuk, Jeremiah, and Job, rather speak the sense of the world, than their own sentiments of things, and desire that God would clear up some dark providences, that wicked men might not bring their objections against them; but it may be doubted, whether this be the sense of those scriptures or no. And as for the Psalmist, in the other scripture, it is plain, that he expresses the weakness of his own faith, which was sometimes almost overset; but, at other times, God condescends to resolve his doubts, and bring him into a better frame, as appears by some following verses. But, that we may give a more particular reply to this objection, let it be considered,

1. That the unequal distribution of things is so far from being a disparagement to any government, that it eminently sets forth the beauty, wisdom, and excellency thereof, and is, in some respects necessary. As it is not fit that every subject should be advanced to the same honour, or that the favour of a prince should be dispensed alike to all; so it sets forth the beauty of providence, as God is the Governor of the world, that some should more eminently appear to be the objects of his favour than others.

2. The wicked, whose condition is supposed, by those who bring this objection, to be more happy than that of the righteous, will not appear, if things were duly weighed, to be so happy, as they are pretended to be, if we consider the evils that they are exposed to at present, some of which are the immediate result and consequence of sin, whereby they are, as it were, tortured and distracted with contrary lusts and passions, which militate against the dictates of human nature, and render the pleasures of sin less desirable in themselves: But, when we consider those tormenting reflections, which they sometimes have, after the commission thereof, these are altogether inconsistent with peace or happiness, much more if we consider the end thereof, as it leads to everlasting destruction: thus it is said, Even in laughter the heart is sorrowful; and the end of that mirth is heaviness. The backslider in heart shall be filled with his own ways, Prov. xiv. 13, 14. Therefore, the good man would not change conditions with him, how destitute soever he may be of those riches, honours, or sensual pleasures, which the other reckons his portion; A little that a righteous man hath, is better than the riches of many wicked, Psal. xxxvii. 26.

3. As for the good man, who is supposed to be in an afflicted condition in this life, we are not, from thence, to conclude him, in all respects, unhappy, for we are to judge of his state by the end thereof. He that looks upon Lazarus, as full of sores, and destitute of many of the conveniences of life, may reckon him unhappy at present, when compared with the condition of the rich man, who is represented in the parable, as clothed with purple and fine linen, and faring sumptuously every day: but if we consider him, when leaving the world, as carried by angels, into Abraham’s bosom, and the other plunged into an abyss of misery; no one will see reason to charge the providence of God with any neglect of him, or conclude him to be really miserable, because of his condition in this present life. Moreover, if we consider the righteous in his most disadvantageous circumstances, as to what respects his outward condition; we must, notwithstanding, regard him, as an object of divine love, and made partaker of those graces, and inward comforts, which are more than a balance for all his outward troubles; and therefore we may say of him, as the apostle does of himself, though he be unknown, that is obscure, and, as it were, disowned by the world, yet he is well known, that is, approved and beloved of God; does he live an afflicted and dying life? yet he has a better life, that is maintained by him: Is he chastened? yet he is not killed: Is he sorrowful? yet he always rejoiceth: Is he poor? yet he maketh many rich; has he nothing, as to outward things? yet he possesseth all things, as he is an heir of eternal life, 2 Cor. vi. 9, 10.