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 provi