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.
Footnote 37:
_It was denied, indeed, by the Epicureans, who were detested by the
better sort of heathen, and reckoned the Libertines of the respective
ages, in which they lived; and, though they may occasionally speak of
a God, yet were deemed no better than Atheists._ Diogenes Laertius
[Vid. in Vit. Epicuri, _Lib. X._] _in the close of the life of
Epicurus, gives a brief account of his sentiments about religion,
which he lays down in several short Aphorisms; the first of which
begins with this memorable passage_, Το μακαριον και αφθαρτον ουτε
αυτο πραγματα εχει ουτε αλλω παρεχει, Quod beatum & immortale est
neque ipsum negotia habet, neque alii præbet; _which expression some
of the wiser heathen have taken just offence at. And accordingly
Cicero_, [Vid. ejusd. _Lib. I._ De Nat. Deor.] _referring to this
passage, says, that whatever veneration Epicurus pretended to have for
the gods, yet he was no better than an Atheist, and brought a god into
his philosophy, that he might not fall under the displeasure of the
senate at Athens: thus he says_, Novi ego Epicureos omnia Sigilla
venerantes; quanquam video nonnullis videri Epicurum, ne in
offensionem Atheniensium caderet, verbis reliquisse Deos,
resustulisse: _And Lactantius observes the same thing concerning him,
and describes him as a deceiver and a hypocrite_, Hic vero si aliud
sensit, & aliud locutus est; quid aliud appellandus est, quam
deceptor, bilinguis, malus, & propterea stultus? _Vid. Lactant. de Ira
Dei, Cap. 4. And as for the Poets, it was only the most vain among
them, who gave countenance to immorality, and endeavoured to debauch
the age in which they lived, that gave out this notion; and, in our
age, this seems to be one of the first principles of Deism._
Footnote 38:
Vide ante. Vol. I. p. 532, in note.
Footnote 39:
_See Charnock, Flavell, Dr. Collings, on Providence._
Quest. XIX.