CHAPTER 4
Of God's Execution of His Decrees in his Works of Creation and Providence.
God's execution of his decrees includes his giving a being to all things in creation, and his upholding and governing that being in providence. His work of creation was chiefly performed by him, without making use of any instruments, in the first six days of time. His work of providence, in which he employs instruments, hath been, is, and constantly will be, carried on through all eternity. As his decrees had no beginning, the execution of them will have no end.
I. The world did not exist from eternity. The actual infinity of the duration of matter or any other finite being, is altogether inconceivable. The late invention of useful arts;—the short reach of history into past periods of but a few thousand years;—the room on the earth for many more inhabitants, though they have been generally on the increase;—the remaining heights on the surface of it, notwithstanding they are gradually washed down by the rain, etc. prove that it cannot be eternal. But from Scripture we learn, that it had its beginning little more than 5780 years ago.—Common sense plainly dictates, that the world could not make itself, or be formed by a fortuitous concourse of atoms. But the Scripture informs us, that God, Father, Son, and Holy Ghost, by the word of his power, created all things in six days,—in the most distinct and orderly manner,—all very good in themselves, and marvellously fitted to answer their respective ends and their manifold connections, Gen 1-2; Exod 20:11; Exod 31:17; Heb 1:2; Heb 11:3; Prov 3:19; Col 1:16; Rom 11:36; Job 9:8-9; Job 26:10-13; Job 38; Ps 24:1-2; Ps 33:6-9; Ps 95:1-6; Ps 102:25-26; Ps 104:3-6,19,24; Ps 89:11-12; Ps 74:16-17; Ps 8:1-4; Ps 119:73,89-91; Ps 145:8; Ps 146:5-6; Ps 100:3; Ps 148:1-6; Ps 136:5-9; Neh 9:5-6; Prov 30:4; Prov 16:4; Isa 40:12,26; Isa 42:5; Isa 43:5,15,21; Isa 44:24; Isa 45:7,11-12,18; Isa 48:13; Isa 51:12-13; Isa 64:8; Jer 10:11-16; Jer 5:22; Jer 22:5; Jer 31:35; Jer 32:17; Amos 4:12-13; Zech 12:1; John 1:1-3; Acts 17:24-26; Acts 4:24; 1 Pet 4:19; Rev 4:11; Heb 3:4.—
and that angels in heaven, and men upon earth, were the principal creatures which he formed, Job 38:6-7; Ps 103:19-21; Ps 104:4; Gen 1:26-27; Gen 2:7,22; Gen 5:1.
Angels, properly so called, are spiritual creatures, which God formed for his particular attendants and ministers, Ps 104:4.—These hosts of heaven were created during the first six days, Gen 2:1; Exod 20:11. Before that, nothing but absolute eternity had place, Ps 90:2; Prov 8:23-24; Eph 1:4; Matt 25:34.—It is most probable, that they were created on the first day, as they praised God when he laid the foundations of the earth, Job 38:6-7.—Being creatures, they must be finite in their faculties, endowments, and presence, Mark 13:32.—none of them can be in different places at once, Dan 9:21-23; Dan 10:13-14,20. They are represented as now either in heaven or hell, Matt 18:10; Matt 22:30; 2 Pet 2:4; Jude 6.
They are unembodied spirits, endowed by God with a very extensive understanding and an active will. And though they can assume bodies of condensed air, in which they may appear to men, Gen 18:2; Gen 19:1,5; Gen 32:1, yet no body is ever personally united to their spiritual substance, Ps 104:4; Heb 1:7,14; Eph 6:12; Luke 24:39; Luke 20:35-36; Col 1:16.—They have a very extensive knowledge, natural, acquired, or revealed, 2 Sam 14:17; 2 Sam 19:27; 1 Cor 13:1-2; 2 Cor 11:5,14; 1 Kings 22:23; Dan 7-12; Zech 1-6; Rev 1:1; Eph 3:10; 1 Tim 3:15; 1 Pet 1:12.—Their knowledge resembles ours, in their manner of increasing and exercising it:—and being finite, it never extends to future events which God hath not revealed,—or to the depths of divine mysteries, Isa 41:22-23,26; Isa 46:10; Mark 13:32; Eph 3:10; 1 Pet 1:12.—nor to any immediate discernment of men's thoughts or inward dispositions, 1 Kings 8:39; Ps 139:2,4; Prov 16:2; 1 Sam 16:7; Jer 17:10; John 2:25; Acts 1:24; 1 Cor 2:11; Rev 2:23; 1 Chron 28:9; 1 Chron 29:17.—Their freedom of will, dependent on God, but now fixed with respect to the objects of its choice, is evidently marked in the voluntary obedience of holy angels, and the rebellion of bad ones against God their Maker, Ps 103:20; Matt 6:10; Luke 15:7; 1 Pet 1:12; John 8:44; Jude 6; 2 Pet 2:4; 1 Pet 5:8; 2 Cor 2:11; 2 Cor 11:3; 1 Kings 22:22.—The greatness of their power is manifest from express declarations of Scripture, Ps 103:20; 2 Thess 1:7; 2 Pet 2:11; Eph 6:12; Rev 18:1-2; from their many mighty exploits,—as slaying all the firstborn of Egypt in one night, Exod 12:29; Ps 135:8;—killing seventy thousand Israelites in a few hours, 1 Chron 21:14-15;—and an hundred and
eighty-five thousand valiant Assyrians in one night, 2 Kings 19:35; Isa 37:36; Isa 10:34; 2 Chron 32:21. But it is finite, limited by God, Job 1:12; Job 2:6; Matt 8:31; Rom 8:31.—and cannot, by any immediate influence, bow men's hearts, Prov 16:1,9; Prov 21:1; Ps 110:3; Deut 30:6; though, by impressions and suggestions, they may much influence their conduct, Eph 2:2; Acts 5:3; Luke 22:3-4; John 13:2,27.—nor can it perform any thing properly miraculous, Ps 72:18; Ps 86:8; Ps 136:4; Exod 15:11.
Angels are exceedingly numerous, Ps 68:17; Deut 33:2; Matt 26:53; Jude 14; Dan 7:10; Rev 5:11; Mark 5:9.—Their being called armies, principalities, powers, thrones, dominions, etc. denotes their orderly arrangement, and probably also their difference of rank or station, Gen 2:1; Col 1:16; Col 2:10; 1 Pet 3:22; Eph 1:22; Eph 6:12; Col 2:15. But what their order or ranks are, we know not;—nor whether the name Archangel be ascribed to any but Christ, 1 Thess 4:16; Jude 9; Dan 12:1; Rev 12:7.—who is often called an Angel, or the Angel-Jehovah, Gen 48:16; Acts 7:30; Isa 63:9; Mal 3:1; Exod 23:20-21; Job 33:23; Gen 16:7,9-11,13; Gen 18:2,17,22; Gen 22:11-12,15-16; Gen 32:24; Hos 12:3-4; Judg 2:1-4; Judg 6:11-12,14,20-23; Judg 13:3,9,13,16-22; Zech 1-6; Rev 7:2; Rev 8:3; Rev 10:1,5,9.
All the angels were created in an holy and happy state. 1. The infinite holiness and goodness of God require that every rational being be formed in perfect moral rectitude, unless an incumbent curse, which could not have place here, prevent it, Ps 119:68; Ps 104:31. 2. The finished creation was all very good, Gen 1:31.—But they were fallible.—Multitudes of them being chosen by God to be for ever happy in the enjoyment of himself, still retain their original knowledge, righteousness, and holiness, 1 Tim 5:21; Dan 7:10. Matt 26:53; Rev 5:11; Ps 68:17; Deut 33:2; Jude 14; Zech 14:5; Luke 2:13; Heb 12:22; Matt 25:31; Matt 6:10;—and are confirmed by him in their holy and happy state, Matt 18:10; Matt 22:30; but not in Christ, whose reconciliation by his death they need not, Eph 1:10; Col 1:20; and who is not their Mediator, but man's, Isa 9:6; Zech 9:9; Luke 2:11; 1 Tim 2:5; Heb 9:15; Heb 2:16.—Though heaven be their peculiar residence, in which they are perfectly blessed in the full and immediate enjoyment of God,—they are often employed on earth, to execute his purposes, Matt 6:10; Matt 18:10; Heb 1:14; Ps 34:7.—Their work is, 1. To worship God in high praises, suited to their nature and state, Ps 148:2; Ps 103:20-21; Isa 6:3; Heb 1:6; Luke 2:14; Rev 5:11. 2. To minister to, attend upon, and serve Jesus Christ as
Mediator, Zech 1-6; Matt 4:11; Luke 22:43; Luke 2:10,13; Dan 7:10; Ps 68:17; Ps 47:5-6; 1 Tim 3:16; Acts 1:10; Phil 2:9-10; 1 Pet 3:22; Rev 1:1; Rev 22:16; Heb 1:14. 3. To minister to,—protect, admonish, deliver, instruct, rejoice over, comfort, and transport to heaven, the saints, and to separate them from the wicked at the last day, Heb 1:14; Ps 34:7; Ps 91:11; Gen 19:12-13; Gen 32:1; Acts 12:7-10; 1 Kings 19:5; Gen 24:7,40; Acts 10:5; Dan 7-12; Zech 1:9-14; Zech 2:3-4; Acts 27:23-24; Luke 15:10; Luke 16:22; Matt 13:41; Matt 24:31. 4. To restrain and punish the wicked, Dan 10:20; Gen 19:11; Exod 12:39; 2 Sam 24:15-16; 2 Kings 19:35; Acts 12:23; Ps 35:5-6.—But it doth not appear, that every particular saint hath a particular guardian angel, but angels in general, as directed by God, attend them, Ps 34:7; Heb 1:14. Nor will the Jews' notion of a guardian angel, if they had it, or an angel attending an apostle, be any proof, Acts 12:15.
But many angels, abusing the freedom of their will, by pride or some other sin, quickly fell from that holy and happy state in which they were created, 2 Pet 2:4; Jude 6; 1 Tim 3:6.—They are real persons, not horrors of conscience. 1. Personal qualities, as wiles, subtilty, devising, etc. are ascribed to them, Eph 6:11-12; 2 Cor 2:11; 2 Cor 11:3,14. 2. They tempt, lie in wait for, and destroy men, Gen 3:1-8; 1 Kings 22:22-23; Matt 4:1-10; 1 Pet 5:8; John 8:44; James 4:7; 1 Cor 7:5; Zech 3:1-3; Ps 109:6. 3. They believe the existence of God, and tremble at it,—and shall be eternally punished, James 2:19; Matt 8:29; Matt 25:41.—Their punishment began with the first moment of their sinning, in their being expelled [from] heaven and shut up in chains of darkness; but they were not so confined to hell, as to hinder their acting on earth, 2 Pet 2:4; Jude 6; 1 Kings 22:22-23; Job 1:7-12; Job 2:2-7; Ps 78:49; Matt 4:1-10; Matt 8:29,31; Matt 16:18; Eph 6:11-12,16; 2 Cor 2:11; 2 Cor 11:3,14; Luke 10:18; Rev 12:7-9; Rev 20:1-9.—It was increased by the incarnation, public ministrations, and death of Christ, by the spread of the gospel, and the erection of the Christian church, Gen 3:15; Col 2:15; Heb 2:14; 1 John 3:8; Matt 12:43; and will be completed at the last day, Matt 25:41; Matt 8:29; Rev 20:10,14.—In this world, these fallen angels, or devils, exert themselves to their utmost, 1. In taking away the truths of God's word from men, particularly in hearing the gospel, Mark 4:15. 2. In tempting, accusing, and molesting the saints, Matt 16:23; 1 Cor 7:5; 2 Cor 2:10-11; 2 Cor 11:3,14; Luke 22:31; Rev 12:9-10; Zech 3:1-3; 1 Thess 2:18; 2 Cor 12:7; 1 Pet 5:8; Rev 2:10; Rev 12:7. 3. In seducing the wicked, and retaining them in their corrupt and miserable
estate, John 13:2,27; Acts 5:3; Matt 12:43.—leading them into error and delusion, 2 Cor 4:3-4; 2 Thess 2:9-10; Rev 20:3,8,10.—or entering into familiar fellowship with them, Exod 22:18. Lev 19:31; Lev 20:6,27; Deut 13:1; Deut 18:10-11,14; Isa 8:19,21; Exod 7:11-12,22; Exod 8:7,18; Num 24:1; 1 Sam 28:7-9. 4. In entering into men's bodies to render them delirious, furious, etc. 1 Sam 16:14; Matt 4:25; Matt 9:32; Matt 12:22; Matt 15:22; Matt 17:15. Nor, 5. Do we know what influence they have in raising storms, producing diseases, etc. Eph 2:2; Job 1:19; Job 2:7.
Mankind was the other more excellent class of God's creatures, in which the angelical and animal natures were marvellously united, Gen 2:7; Eccles 12:7. Adam and Eve were the first of this class, and parents of all the rest, Acts 17:26; 1 Cor 15:45; Rom 5:12; Gen 2; Gen 5; Gen 10; 1 Chron 1.—The parts of their nature were, 1. An erect body of unparalleled comeliness, formed to point them out as lords of this lower world, under God, and qualified for the contemplation of heavenly things, Ps 139:14-15; Eccles 12:2-4; Isa 64:8; Gen 2:7,22.—2. A rational soul, one of which is united to every human body, Heb 4:12; 1 Thess 5:23; Gen 2:7; Matt 10:28; Matt 16:26; 1 Cor 6:20; Zech 12:1; Ps 22:20; Ps 35:3; Ps 19:7; Ps 25:1.—It is not in any respect corporeal, but spiritual, Eccles 12:7; Isa 57:16; Luke 24:39; Matt 10:28; Acts 17:29.—It is only in a figurative manner, that it is represented as seen, or as having hands, a tongue, or the like.
Human souls are not generated by parents, but immediately created by God. 1. The souls of Adam and Eve were not formed of dust, but immediately created by God, Gen 2:7. 2. God alone is represented as the father or former of souls, Eccles 12:7; Isa 57:16; Ps 33:15; Zech 12:1; Heb 12:9; Num 16:22; Acts 17:28-29. 3. Souls cannot perish along with generated bodies, Matt 10:28; 1 Cor 15:42,53; Luke 12:20; Acts 7:59-60.—4. Souls being indivisible, parents cannot communicate any part of theirs to their children in begetting them.—In Gen 46:26, and many other places, souls are put for human persons, including both soul and body; or for the body, Gen 46:22; Lev 19:28.—Nor can souls die with their bodies, but are immortal. 1. Being not constituted of parts, they are naturally incapable of dissolution, Matt 10:28. 2. Though their capacities be very extensive, they make small improvements in this life, Prov 30:2-3; Ps 73:22; Phil 3:12. 1 Cor 13:12. 3. Men, chiefly saints, have a great desire after immortality, Luke 2:25-30; 2 Cor 5:1-8; 2 Cor 4:17-18; Phil 1:23. 4. God's justice requires the immortality of souls, that they may be punished, or rewarded, in a
future state, Eccles 3:16-17. 5. Scripture represents souls as surviving those bodies with which they had been personally united, Matt 10:28; Eccles 12:7; Luke 23:43,46; Luke 16:22-23; Acts 7:59-60; Gen 2:7; 1 Cor 15:45; 1 Cor 15:18-19; 1 Pet 3:19; Rev 6:11; Matt 22:32; 2 Cor 5:1-8; Phil 1:21,23. 6. One soul is of inexpressibly more importance than the whole world, Matt 16:26:—It is only in respect of their body, that men's death is like to that of beasts, or renders them incapable to know things, or to praise God, Eccles 3:17,20; Eccles 9:5; Ps 30:9; Ps 115:17; Isa 38:18.—But, this immortal soul continues closely united to one person with its body, while it is capable of being its residence, Job 4:19; 2 Cor 5:1; Phil 1:23; 2 Pet 1:14; Acts 20:10.
Man was created after the image of God, in spiritual knowledge, righteousness, and holiness, his mind duly discerning every proper object, and his conscience, will, and affections awing or inclining him to perform every part of duty towards God or his fellow-creatures, Eccles 7:29; Gen 1:26-27; Gen 5:1; Col 3:10; Eph 4:24.—Even since the fall, men somewhat resemble God in the spirituality, intelligence, and immortality of their souls, Gen 9:6; James 3:9. But nothing of that original moral wisdom, righteousness, and holiness, in which the image of God properly consisted, is to be found in them, till it be restored in regeneration, Rom 3:23; Rom 8:7-8; Eph 5:8; Eph 2:1-3; Eph 4:23; Col 3:10; Col 2:11; 2 Cor 5:17; 2 Cor 3:18; Acts 26:18; 1 Pet 1:23; 2 Pet 1:4.—This moral conformity to God, though not essential to, or inseparable from, man's soul, is called natural, as it was concreated with, and in him, agreeable to his nature, necessary to answer God's end in making it, and to be conveyed along with it in the propagation of mankind, Gen 1:31; Eccles 7:29.—And the remaining resemblance of our soul to God in respect of its spiritual substance and agency is still natural, Rom 2:14; Rom 1:20; Gen 9:6; 1 Cor 11:7.—But our evil concupiscence, not being from God, cannot be natural in the primary meaning of that word,—though our nature be now infected with it, in its very formation.—Having this moral image of God concreated with his whole soul, Adam had full ability to have believed on Christ, if he could have been exhibited to him in his innocent state, Eccles 7:29. And it is by this very image of God, imperfectly restored in them, that the elect are qualified to believe on, and receive Christ, in the day of his power, Eph 4:24; Col 3:10.
As God is immortal in, and of himself, 1 Tim 1:17; 1 Tim 6:16; Isa 57:15; and angels and human souls are immortal in, but not of themselves,—man was at first created without any tendency toward the separation of his soul from his body, or any tendency of his body towards death, as the means of that separation.
Adam's body, though made of dust, and capable of becoming mortal, had no seeds of death in it. And hence death, in Scripture, is alway represented as the fruit and wages of sin, Rom 5:12; Rom 6:23; 1 Cor 15:21,56; Ezek 18:4; Gen 2:17; Gen 3:19; Job 24:19; John 8:44.—At his creation, man was constituted lord of all other creatures on earth,—to manifest which, all the animals, by God's direction, repaired to him, and received their names from him, Ps 8:6-7; Gen 1:28; Gen 2:19-20. But whether in that state, he had any allowance to kill any of them for food, we know not.—Immediately after the fall, animals were slain for sacrifices typical of Christ, the promised Saviour. But, till after the flood, we never find men warranted by God to eat their flesh, Gen 3:21; Gen 4:4; Gen 9:3-4.—But as spirituality of nature is retained by devils and unregenerate souls, and an immutable immortality of body awaits damned men after the resurrection,—and dominion over this lower world is partly retained by wicked men,—it is manifest, that the image of God, in which man was created, did not properly consist in these, but in moral perfection, Eph 4:24; Col 3:10; 2 Cor 3:18.
God's work of creation is to be improved in contemplating, as we have access, his creatures, in their almost infinitely diversified natures, qualities, and uses: as, light and celestial luminaries, in their mysterious nature, extensive range, fit distances, rapid motion, and powerful influence:—Air, fixed and unfixed, inflammable and uninflammable; in its fluidity, weight, elasticity, and usefulness:—Water, in its fluidity, plenitude, dispersion, saltness or freshness, penetration, and fitness for the formation of rains, dews, marine productions, and promoting of trade:—Earths, stones, metals, moulds, in their adhesion, divisibility, forms, colours, and uses:—Vegetables, in their structure, growth, curious parts, manifold uses, and almost infinitely diversified forms:—Animals, in their curious parts, their connected structure, life, dependence on food, motions, instincts, fitness for self-preservation, beautiful forms, melodious or awful sounds, exquisite but diversified taste:—and along with these, the unbounded divisibility of matter, laws of attraction, gravitation, electricity, magnetism, and of air, fixed and unfixed, muscular motion, nervous influence;—rational spirits, in their power of thinking, willing, recollecting, sociality or union with bodies, as proofs of the existence and manifestations of the mysterious nature and manifold perfections of God, even our God in Christ, Rom 11:36. 2. In viewing them as memorials of the operations of God, and as heart-awing means of impressing our minds with his presence, observation, and influence, Jer 32:27; Ps 75. 3. In viewing multitudes of creatures, as instituted emblems for representing the Most High,
in his persons, perfections, stations, relations, and operations, in the work of our redemption, Hos 12:9-10. 4. In considering all creatures as formed in order to, and fit for subserving God's principal and most glorious work of redemption, Rom 8:28. 5. In taking out a particular new-covenant claim to them all in Christ, as means of our present discernment of the glory, and tasting the goodness of God in him, and as pledges and earnests of our eternal enjoyment of him as our all in all, 1 Cor 3:21-23; Rev 21:17. 6. In, as a consequence of all this, using them as means of exciting us to an habitual meditation on, admiring, adoring, and praising him as our own God and portion, and living to his glory in this world as his lower temple or sanctuary, Ps 104:1-34; Ps 148. 7. In a due regard to all creatures, as the fellow production of God, even our God.
II. God, by a continued work of providence, upholds and governs all things which he created. 1. As he is infinitely more perfect than they, and hath brought them into existence, he hath an undoubted right, and all-sufficient fitness, to uphold and govern them. Having infinite knowledge to discern all their qualities and connections,—infinite wisdom to conduct them to their proper ends,—infinite power to uphold and manage them, notwithstanding all their strength, mischievousness, jarring passions, instincts, or immediate aims,—infinite holiness and equity to prevent culpable partiality or impropriety in his conduct,—infinite patience to bear with offenders, while it can be for his glory and their good,—and omnipresence, rendering him equally near to each of them, he cannot but be infinitely fit for this work. 2. His own perfections require him to uphold and govern all his creatures. His independency requires him to hold all things in perpetual and immediate dependence on himself. His wisdom requires him to make all his creatures answer the ends for which he formed them. His goodness requires him never to forsake the work of his hands. Even his equity forbids, that they should be brought into being, and then left to shift for themselves. 3. Their very nature obliges them to a constant dependence on God. They cannot subsist a moment without new support from his infinite power, wisdom, and goodness. And having formed them to be receivers from, not givers to him, his providence must supply them according to their necessities, as far as his own glory, the chief end of their creation, can permit. 4. The regular motions of the heavenly bodies,—the regular ebbing and flowing of the sea,—the regular returns of day and night, summer and winter, seedtime and harvest,—the periodical retirements of many animals to places suitable to the season, their sagacity in defending or
providing for themselves, and in forming their lodgings, hatching or nourishing their young,—the near approaches of those animals which are useful to mankind, and retirement of hurtful ones into woods and deserts, deep or distant places of the sea;—the multiplication of the more useful animals, while noxious ones, which are naturally more prolific, are not suffered to abound;—the astonishing variety observable in animals, vegetables, and other things, seemingly similar;—the amazing diversification of men's faces, voices, tempers, and forms of writing, taken as connected with the order and safety promoted by it;—the constant proportion of men and women answerable to their circumstances;—the frequent counterplotting of man's most sagacious projects, and defeating his most forcible and promising attempts;—the many miraculous counteractions of the ordinary laws of nature;—and a thousand other like actions, irrefragably manifest a Divine Providence managing the world. 5. The exact correspondence of thousands, I had almost said of every event, relative to persons, families, or nations, and especially relative to Christ and his church, with the predictions of Scripture, plainly demonstrate, that God, the predicter, hath the upholding and government of all things in his own hand. 6. The Scriptures no less plainly declare that God, Father, Son, and Holy Ghost, by the agency of his own will, upholds and governs all his creatures, John 5:17; Heb 1:3; Col 1:17; Job 33:4; Ps 104:30; Dan 4:34-35; Rom 11:36; Eph 1:11; Rev 4:11; Isa 41:4; Isa 45:5-6; Isa 46:4,10-13; Job 37:6; Job 12:9; Job 38-41; Ps 8-9; Ps 19:1-6; Ps 48; Ps 65-66; Ps 68; Ps 78; Ps 103-107; Ps 114; Ps 135-136; Ps 145-148; Ezek 9; Ezek 20; etc.
In this work of providence God upholds and governs all his creatures, and all their actions, Heb 1:3; Rom 11:36; Eph 1:11, Col 1:17; Isa 46:10; Rev 4:11. 1. All irrational creatures—animate or inanimate, great or small, Neh 9:6; Ps 36:6; Ps 104:19-21; Dan 4:35; Job 37—41; Ps 8; Ps 104-107; Ps 136; Ps 145-148; Hos 2:18,21-22; Ezek 34:25; Matt 6:28-33; Matt 10:28-31; Exod 8:16-17; Exod 10:12; Deut 28:28; Joel 2:20,25. Hence stars and rivers fought as his troops, in destroying Jabin's army, Judg 5:20-21; frogs, flies, and lice, plagued the Egyptian oppressors of his people, Exod 8-10; serpents punished the murmuring Israelites, Num 21; hornets drove out the wicked Canaanites, Exod 23:28; mice plagued the profane and murderous Philistines, 1 Sam 5:5; bears and lions executed his vengeance on the profane scoffers of Bethel, the disobedient prophets, and idolatrous Samaritans, 2 Kings 2:24; 2 Kings 17:25; 1 Kings 13:24; 1 Kings 20:36; unclean ravens provided pure food for his favourite, Elijah, 1 Kings 17:6;
pity to cattle partly moved him to dry up the waters of the flood, and to spare the city of Nineveh, Gen 8:1; 1 John 4:11. 2. All reasonable creatures,—holy angels, Ps 103:18-21; Ps 104:4; Heb 1:14.—fallen angels, Luke 22:31-32; 1 Kings 22:21-23. Job 1:12; Job 2:6; Ps 78:49; Matt 8:28-32; Matt 12:27-28; Matt 4:24-25; Rev 2:10; Rev 12:7; Rev 13:7; Rev 20:2,7-10;—men, and all their members, are written in this book of providential care, Exod 32:32; Ps 69:28; Ps 139:16; Ps 33:13-15; Prov 8:15-16; Prov 16:1,9; Prov 21:1; Dan 2:21-22,44,47; Dan 4:35; Job 12:10; Acts 17:28. He governed the fate of Jacob, a very mild man, and his offspring, Gen 28:13-15; of Ishmael and Esau, very wild men, and theirs, Gen 16:12; Gen 25:16,23;—the concerns of Jesus Christ, God-man, and his church, which is his body, Isa 42:1-7; Isa 50:4; Isa 49:1-12; Isa 53; Rom 8:28-39; 1 Cor 3:21-22; 2 Cor 4:17; Heb 13:5.—By his providence he managed the haughty and obstinate Egyptians, Exod 1-14; Exod 18:11; the oppressed and dispirited Israelites, Gen 15:13-18; the proud and atheistical Syrians, 1 Kings 19:15; the powerful and furious Assyrians, Chaldeans, Persians, Greeks, and Romans, Isa 10; Isa 30; Isa 33; Isa 37; Jer 25:1; Jer 51; Dan 2-11; Zech 6; the savage Tartars and Turks, Ezek 38-39; Rev 7-9; Rev 20; the crafty, wicked Papists, Dan 7; Dan 11:36-43; Rev 9-19;—nay, the whole earth, Isa 24; Ps 22:27-31.—His providence extends to men's birth, Job 10:3,8-12; Job 33:4; Ps 139:14-16; Ps 22:10; Ps 71:6;—their manner of life, Gen 15:13; Gen 16:12; Deut 30:9,19-20; Deut 32:10; Job 12:10; Ps 56:8; Ps 139:2; Ps 116:9,12; Ps 71:17-18; Prov 22:2; Prov 16:9; Isa 46:3-4; Matt 10:29-30; and their death, Job 14:5; John 7:4; Ps 39:5; 1 Sam 26:10; Jer 34:4-5; Jer 22:19; Jer 36:30. 3. All the actions or motions of his creatures, Isa 45:6-7; Lam 3:38; Amos 3:2,6-7.—1. All natural motions of inanimate, or actions of animate creatures, Ps 74:16-17; Ps 136:8-9; Ps 104; Gen 8:21-22; Isa 55:9-10; Jer 31:35-36; Matt 5:46; Job 37-41. Hence plants fixed between a fruitful and barren soil direct all their roots toward the former,—and fishes and fowls, at stated seasons, travel and station themselves to their own or mankind's advantage:—2. All preternatural motions. By his influence the waters overflowed the earth, and after they had drowned the ungodly inhabitants, were dried up, Gen 6-8;—Sodom was destroyed by fire and brimstone, Gen 19:24;—Egypt was plagued, and the Red Sea and Jordan divided, Exod 7-14; Ps 75:14-15; Ps 89:10; Ps 78:12-14; Ps 77:14-20; Ps 114; Ps 136; Ps 135; Ps 105-106; Ps 78; Josh 3-4; 2 Kings 2.—
manna and quails were rained about the Hebrew camp, and water brought from flinty rocks, Exod 16-17; Num 11; Num 20; Ps 78:15-28;—the earth swallowed up Korah and his companions, Num 16;—the thunders roared and lightnings flashed at Sinai, Exod 19-20; Exod 24:16-17;—the sun and moon stood still, Josh 10:12-13; Hab 3:11;—the sun went backward ten degrees, Isa 38:8;—a drought of forty-two months scorched the land of Israel, 1 Kings 17-18; James 5:17;—ravens, which feed on carrion, regularly provided Elijah with clean flesh, 1 Kings 17:6;—a whale swallowed up Jonah, and after three days landed him in a proper place, Jon 1:17; Jon 2:10;—an outrageous fiery furnace burnt the bonds of Shadrach, Meshach, and Abednego, while it did not singe their clothes or hair, Dan 3:19-37;—hungry lions attended Daniel a whole night, without hurting him in the least, but furiously devoured his accusers, Dan 6:22-24.—3. All accidental motions, as the slipping of an axe-head,—falling of a lot,—or fixing of a random arrow in the joint of a coat of mail, etc. Exod 21:13; Deut 19:5; Prov 16:33; 1 Kings 22:17,28,34; Ezek 21:19-27; Jer 51:16; Ps 147:15-18; Matt 10:29; Gen 22:8,13.—4. All free actions, which depend on men's will, Prov 16:1,9; Prov 20:24; Prov 21:1; Jer 10:23; Phil 2:13; Gen 24:7; Gen 45:5,7; Gen 50:20; Isa 46:10-11; Isa 10:5-7; Acts 4:28.—5. All civil actions, even the management of armies in the hottest battles, Isa 10:5-7; Ps 47:9; Jer 36:19; Prov 8:15-16; Isa 10; Isa 13; Jer 46-51; Mic 2:13.—6. All moral actions, good or evil, Isa 26:12; 1 Cor 4:7; Phil 2:13; James 1:17; 2 Cor 3:5; Exod 10:1; Deut 11:3,6; 2 Sam 12:11-12; 2 Sam 16:10; 2 Sam 24:1; 1 Kings 11:14,26; 1 Kings 22:22; Ps 81:12; Isa 6:9-10; Isa 29:14; Jer 4:10; Ezek 14:9; Ezek 20:25-26; Rom 1:24-28; Rom 9:17; Rom 11:8,32; 2 Thess 2:10-12.—In respect of his operation about these creatures and their actions, his providence may be distinguished into his natural, miraculous, moral, and peculiar providence.
God's natural dispensation of providence includes, 1. His upholding all creatures in their existence and particular forms, and in their powers of action, motion, or passion,—and in the actions or motions themselves, Job 12:10; Heb 1:3; Col 1:17; Rev 4:11; Neh 9:6; Ps 36:5-6; Ps 145:15-16; Ps 147:8-9; Matt 6:26-30. 2. His government of them,—which includes, 1. His fixing certain laws or rules, called ordinances of heaven, covenant with day and night, or the like, according to which he ordinarily regulates his influence, Jer 31:35-36; Jer 33:25; Ps 119:90-91. 2. His cooperating with, and directing the motions of his creatures, according to these stated rules and his own purpose, Gen 8:22;
Gen 9:11; Isa 10:15; Jer 10:23; Ps 74:16-17; Ps 115:3; Acts 17:28; 1 Cor 12:6; Eph 1:11; Isa 46:10-11; Dan 4:35.—In this he applies his creatures to act,—and on such particular objects,—and in such a manner, Isa 10:5; Ezek 21:21-23; Job 1:12; Job 2:6; Acts 1:26; Exod 21:12-13; 1 Kings 22:34; and he accurately directs them to their proper ends, Prov 19:21; Prov 16:1,9; Prov 21:1; Gen 49:10.
In his ordinary managements of providence, God allows second causes to have their full influence, and acts in, and by them agreeably to their nature as inferior agents or instruments in his hand:—But his cooperating influence or concourse is not merely general, fixing a particular impression upon second causes, and then leaving them to move and act of their own accord; but it is particular with every particular creature, and producing every particular motion or act, in its particular form. 1. The Scripture represents God as exerting particular influences,—in giving victories, Ps 33:16; Ps 18:43; Ps 144:1;—in giving direction or satisfaction, Ps 13:1-5;—in sending Joseph into Egypt, Gen 45:5,7; Gen 50:20;—in employing the Assyrians, Chaldeans, and Persians, as his rod, axe, hammer, and host, Isa 10:5,15; Isa 13:14; Jer 51:22-23. And sometimes his terror, falling on their enemies, procured victory or deliverance for the Jews, Judg 7:14-22; 2 Chron 14:11-14; 2 Chron 20:22-23; 2 Kings 7:6. How absurd to imagine, that all these were owing to impressions made upon certain atoms, at the creation! 2. If God only made a general impression of whatever kind on things, at the first, all things must now be carried on by necessity of nature, independent of his will;—and either that impression hath necessarily produced sin in angels and men; or they, in sinning, have counteracted his almighty influence impressed. 3. Such a general concourse exempts his creatures from all continued dependence upon him in their operations, while they are allowed to depend upon him in their existence, Acts 17:28; Prov 16:1,9; Prov 21:1.—But concerning this divine cooperation, it must be observed, 1. It is not any power transmitted from God to his creatures, in order to move them; but an agency of his own will, by which he makes second causes to act, when and how he pleases. 2. The acting of God, and that of his creature upon which he acts, are not separable, or different, but he makes it to act, not by its own independent energy, but by the influence of his will. 3. No creatures are left to determine the influence of God's concourse with them, as they please, as the nature of the objects upon which the sun shines, determines his influence to melt, harden, scorch, or fructify them, etc.—If they were thus left to determine it, his agency would be subjected to theirs, and they would do more in an action than he did;—he could be no more the author of good than of evil; no decree could be
certain of execution, or any prediction, promise, or threatening, of fulfilment. 4. The agency of God's will in order of nature, not of time, must always precede that of his creature, in every motion or act, Rom 11:36.
God's miraculous providence is that in which his agency surpasses, or is contrary to the influence of second causes, and stated rules of his common operation;—as in stopping the course of the sun,—dividing seas,—raising dead persons,—or giving sight to such as were born blind, etc.—God does not exert more power in working miracles, than in common providence, but merely suspends his ordinary influence, or counteracts the natural or common influence of second causes.—And herein no creature can be any more than a moral instrument of declaring the will of God, by some word or token, that such a miracle should be wrought.—If we consider the infinite wisdom, power, holiness, justice, goodness, truth, and majesty of God, we may, in real miracles, expect, 1. That the moral instruments will make no fantastic or absurd application to superior powers. In working miracles, Christ and his prophets and apostles never did any thing but what was exceedingly simple, as pronouncing a few proper words, touching the objects, stretching out a rod towards it, etc. which imported an authoritative declaration of God's will. 2. As it would be unworthy of God to perform an almighty operation for no, or even an insignificant end, every miracle may be expected to answer some very important end. 3. As it would be unworthy of God's wisdom, goodness, and infinite Majesty to work miracles merely to manifest his strength, they must also tend to vindicate his holiness, equity, goodness, and truth;—and hence none bid fair to be ordinarily moral instruments in working them, but men sound in their religious principles, and holy and virtuous in their practice. 4. That the miraculous operations shall be so many and so openly wrought, that both friends and enemies will have full opportunity to try their reality.—Counterfeits of miracles may be performed, 1. By the powers of second causes unknown to common people, as in electricity, natural magic, etc. 2. By deceitful slight of hand, which imposes on the sight of the beholders. 3. By diabolical impressions on matter, or on men's mind, making them think or speak in an uncommon manner.—Of these kinds are the boasted miracles of papists. But those of the Egyptian magicians were the most extraordinary. Nor can we certainly tell how they were wrought:—whether by some Satanical perturbation of the air, imposing on the sight of the spectators;—or by Satan's moving the rods in the manner of serpents, and at the same time perturbing the air, to make them seem real serpents;—or by indiscernibly removing the rods, and placing real serpents in their stead.—But it is certain, that
these magicians' apparently-transformed rods were swallowed up by the really transformed one of Aaron, and that their other pretended miracles did not remove but enlarge the punishment of their country.
God's moral providence is that by which he manages the morally good or evil dispositions and actions of his reasonable creatures. It, in general, includes, 1. His establishing for them a law to be the rule and standard of their disposition and behaviour towards him, themselves, or their fellow creatures, correspondent with his perfections and will. 2. His influence on them relative to their good and evil dispositions, thoughts, words, and deeds.—This influence, though infallibly efficacious, never interferes with the real liberty of rational creatures. 1. Except in miracles, God always acts on second causes answerably to their nature. 2. The liberty of rational beings doth not lie in any indifferent bent towards good and evil; otherwise neither God nor men, nor angels, ever did, or can have it; but it lies in a power of acting with knowledge and inclination, without being forced by any other. 3. Though God often bend their will to that which he wills and commands, he never puts any force upon the will of any. Nay, indeed the will cannot properly be forced.
In good actions, 1. God upholds men's natural powers of acting, and the gracious dispositions which he hath implanted in them. 2. He presents to them objects, which are calculated to move them to the good action which he intends they should perform. 3. He removes or restrains such objects or influences as, he knows, would hinder that action. 4. By his word he commands and encourages them to act in such a particular good matter and manner. 5. By his spirit he influences their heart and corrects their indisposition. 6. He bends their mind and affections toward the reasons, which enforce the good action. 7. He makes them feel a peculiar pleasure in such a particular form of acting. Thus, in almsgiving, 1. He furnishes a man with somewhat to give. 2. He presents a needy object to him. 3. He restrains such thoughts as might make him overlook or conceive harshly of that needy object. 4. He impresses on his mind the scriptural exhortations and motives to charity. 5. He powerfully excites his pity and compassion. 6. He fills his mind with pleasure in resolving on or bestowing his alms.
In sinful actions God permits them; and herein, 1. He forbears doing that which would hinder them:—he doth not deprive the actors of life, of sight, of reason, or the like, as Exod 14:28; Gen 19:11; 2 Kings 6:18-19;—he doth not oppose superior force to their inclination or power to commit the sinful deed:—he does not remove out of their way or hand the occasions or instruments of such a sin:—he does not stir up
in their mind such thoughts of the wickedness and danger of the sin as would deter them from it: he does not cure their ignorance by spiritual instruction, nor their malice by renewing their heart, nor their sloth and unconcern, by awakening fear and care in their soul. 2. As, in every rational act, there is something natural, moral, and influential; so in every sinful act there is something natural, which renders it the opposite of nothing,—a moral disconformity to God's law, and an influential tendency to hurt the agent or others.—In the first and last of these, God actually concurs by his cooperating influence; he produces what is natural in the act with which the sinful disconformity to his law is connected;—and he makes that act tend to the hurt of the actor, if not also of its object. 3. He excites in men's mind thoughts which, though good or indifferent in themselves, their inward corruptions improve to a wrong purpose. Thus Joseph's brethren improved their remembrance of his father's love to him, and of his dreams, to inflame their hatred and rage against him, Gen 37;—and the Jewish rulers improved their thoughts of Christ's success and esteem among the people, and of his raising Lazarus from the dead, to animate and increase their malice and fury against him, John 11:47-57. 4. He, in a holy manner, lays before them opportunities of sinning. Thus the Babylonish garment and wedge of gold were laid before Achan, Josh 7:21. Bathsheba washing herself before David, 2 Sam 11:2.—This presentation of the occasion or object neither binds, nor inclines, nor forces men to commit sin;—nor doth God present them for promoting it, but for the glory of his own perfections,—and frequently to punish men for some former wickedness, or to discover their wicked inclinations to themselves or others.
Though, in consequence of such permission, the sinful act infallibly happen, the sinfulness of it is not in the least chargeable on God. For, 1. He influences his rational creatures precisely according to the freedom of their own will. 2. Though he produce that which is natural in the act with which their sinfulness is connected, yet that sinfulness of the act or disconformity to his law proceeds wholly from their self-corrupting or self-corrupted abuse of the inward freedom of their will. Thus hatred, as a natural affection, is good, and from God; but the direction of that hatred in opposition to God himself is sinful, and proceeds not from his permission or precourse, but from the corrupted disposition of him that hates him. 3. Sin ought carefully to be considered as not only an offence to God and breach of his law, but also as a just punishment of preceding sinfulness. It is in the latter respect that God's providence hath a most remarkable concern in the permission of it, in blinding the mind, and hardening the heart of sinners, Rom 11:7-8;
2 Cor 4:3-4; 2 Cor 3:14; 2 Thess 2:9-12; Isa 63:17; Exod 4:21; Exod 7:3,14,22.—In blinding men's minds, 1. God permits them to conceive such thoughts as occasion or lead to error and mistake. 2. He gives them up to the seduction of Satan and his instruments, 1 Kings 22:21-23; 1 Cor 4:3-4; 2 Thess 2:9-12; Acts 5:3; John 13:2,27. 3. Outward providences appear to enforce their temptations, Ps 73:2-15; Jer 12; Jer 20; Job 1-3; 2 Thess 2:9-12; Rev 11:2; Rev 13. 4. They are left to themselves to abuse, to contrary purposes, every thing which might tend to their instruction or conversion, John 6:64-66; John 10:30-40; Acts 7:54; Acts 22:22; Acts 26:24. 5. The powerful working of their inward wickedness disposes them to believe or not believe things, as best answers to promote its reign in their heart, Jer 43; Jer 44:6. They take all the outward prosperity which they meet with in their evil course, as a token that God is well enough pleased with them in it, Rom 2:4; Deut 32:15-16; Jer 44:17-18. 7. If they meet with outward calamities, they either overlook them, or view them as produced by mere natural causes, Isa 26:11; 2 Chron 28:22; Jer 5:3; Isa 1:5.—In hardening men's heart, 1. God justly withholds his grace, which would effectually soften it, Hos 4:17; Rev 22:11. 2. He withdraws that common grace, or even in part that special grace, which had once softened it, Isa 63:17. 3. He permits their sinful lusts to prevail and rage without any remarkable restraint, Ps 81:11-12. 4. He permits them to fall among wicked companions, who, by their example, instruction, or influence, encourage them in sin, Judg 11:4; 1 Kings 12:10-11; Prov 9:6; Prov 13:20; Prov 28:19,24. 5. He heaps outward favours upon them, which occasionally increase their pride, atheism, and sinful unconcern, Luke 12:16-20; Luke 16:19; Job 21:14-15; Ezek 16:49; Deut 32:15; Luke 18:24-25; Ps 73:5-9; Isa 5:11-12; Hos 13:6. 6. He either forbears to afflict them, or afflicts them very slightly; or the time, manner, or instrument of their afflictions is such, that their corrupt heart despises them, rages against them, or improves them as excitements to sin, Isa 1:5; Jer 5:3; 2 Kings 6:33; 2 Chron 28:22. 7. By Satanical or other influence, their conscience is restrained from reproving them, or is so ignorant or biassed, that it calls evil good and good evil, Gen 6:3; Hos 4:17; Isa 5:18-23; Isa 30:10; Ezek 13:10,22; Mal 2:17; Mic 2:11.
The above account of God's blinding men's mind and hardening their heart, may be illustrated from the instance of Pharaoh, king of Egypt. 1. God, by exalting him to an high station, afforded him an opportunity of remarkable pride. 2. He withheld from him that gracious influence, which would have humbled
his heart, and rendered him obedient and willing to let the Israelites go. 3. He sent him peremptory orders to allow them to depart, which, on account of his claim to them, and of the messengers he sent to demand their liberty, and perhaps also on account of their throng of work, tended to irritate the spirit of the proud king. 4. His mandate was delivered in such a form as could lead Pharaoh to reason upon it in this manner: "If the God of the Israelites be more powerful than I, why should he request my dismission of his people? And if he be weaker, why should I submit to his will, in a point so exceedingly detrimental to my kingdom?" 5. A biassed consideration of the messengers, who made the demand in God's name, tempted him to suspect that the Israelites were too idle, or cherished some superstitious whim, if not a seditious design.—6. The first miracles which Moses and Aaron wrought were but objects of sight, and did no hurt. 7. The magicians' ready counterfeits of these first miracles, natively tempted him to look on the whole as a diabolical farce, and Moses and Aaron as jugglers. 8. The distinguished safety of the Israelites and their property under the several plagues inflicted on his kingdom, tended to irritate his proud spirit. 9. The easy, sudden, and often repeated removals of the plagues, tempted his proud, carnal, and wicked heart to despise both plagues and deliverances. 10. The miracle which his magicians could not counterfeit, being seemingly more insignificant than those which they had, might tempt him to think that Jehovah could inflict no worse plagues than had already happened. 11. Moses's peremptory refusal to leave a single beast belonging to his enslaved nation, when he granted them allowance to go off themselves, was very provoking to his proud spirit. 12. The Israelites carrying off the Egyptians' gold and silver, strongly tempted his haughty and covetous heart to pursue them. 13. Their travelling to the southeast, where they were miserably entangled by mountains and seas, instead of going straight to Canaan, tempted him and his servants to think them under no divine, nay, no rational direction; and so might be easily forced hack to their servitude, which was exceedingly profitable to his kingdom. 14. Meanwhile, God all along gave him up to the influence of his own corrupt lusts,—to the temptations of Satan, and, no doubt, to the remonstrances of wicked courtiers, who could suggest a multitude of reasons against his allowing the Israelites to leave the country.
2. God limits sinful dispositions and actions, Ps 76:10. 1. In their degree, that they are so sinful and no more,—so vigorous and no more, etc. Gen 20:6; Jer 3:5. 2. In their extent and influence, that it reaches so far and no farther, Isa 10:32; Isa 37:29; Ps 76:10; Rev 20:2. 3. In their
duration, permitting men to continue them just so long, and no longer, Gen 6:3; Gen 15:13,16; Dan 7:25; Rev 11:2; Rev 13:5.—He thus limits men's sinning, 1. By withholding from them an ability or opportunity to commit particular sins, by laying them under poverty, sickness, or the like, 2 Chron 21:16-19; 2 Chron 16:10,12. 2. By cutting them off by death in the beginning or progress of their sinful course, 1 Kings 16; 1 Kings 22; 2 Kings 1-16; 2 Kings 24; 2 Kings 25. 3. By severely correcting or punishing them for their sin, Job 34:31-32. 4. By powerfully convincing them of the evil and danger of it, Judg 2; Judg 10:5. By converting and changing their heart, Acts 2; Acts 9; 1 Cor 6:9-11.
3. God overrules the sinful dispositions and actions of men and devils, 1. To his own glory, in making them occasions for the manifestation of his patience, goodness, or revenging justice,—and especially in rendering them occasions of promoting redemption-work, in which all his perfections are glorified to the highest, Ps 76:10; Rom 5:20-21. 2. To the good of his people, in making them, or the troubles procured by them, means of awakening, convincing, converting, humbling, reforming, or sanctifying them, Rom 7:14-24; Heb 3:12-13; Heb 12:29; Isa 64:6; 1 Pet 2:1; Heb 1:14,25,28; Heb 10:24-25; 1 Cor 5:1-5; Rom 5:20-21 with Rom 6:1-2.
By God's peculiar providence, we mean that which is especially exercised about Christ, as man and mediator, and his church. That these are a peculiar object of divine providence is manifest: 1. All God's dispensations of providence promote the glory of his grace in Christ, whose fulness the church is, Eph 1:10,22-23. 2. All power in heaven and on earth is lodged in the hand of Christ, in order to be exercised for the good of his church, Eph 2:22; Matt 11:27; Matt 28:18; John 3:35; John 5:22. 3. The perfections of God are most gloriously displayed in Christ and his church, Eph 3:10,21. She is God's hill, Ps 2:6; Ps 87:1; his throne, Jer 17:14; the firmament of his power, Ps 150:1; his academy for instruction, Eph 3:10; Eph 4:11-13; Ps 147:19-20; his temple or house, Eph 2:20-22; 1 Pet 2:5; Heb 3:6.—She is, as it were, Christ, the rose of Sharon spread,—Christ furnished with members,—in whom there is glory to God in the highest, 1 Cor 12:12; Eph 3:21; Luke 2:10-14; 2 Cor 4:6. 4. The church hath a more near and dear relation to God through Christ, than any thing else, being his bride, his sister, his friend, his flock, his jewels, his rest, his garden, his portion, etc. Isa 54:5; Isa 62:4-5; Song 5:1-2; Ezek 16:8-14; Ezek 34; Ezek 36-37; John 10; Mal 3:17; Ps 132:13-14; Song 4:12-16; Song 6:2; Deut 32:9; Ps 135:4. 5. God hath a peculiar esteem of, love to, and delight in his church, as connected
with Christ, Isa 45:15,19; Isa 41:14; Isa 43:4,15,21; Isa 44:1,2,6; Isa 62:3-5; Jer 32:39-42; Ps 87:1-2; Ps 147:11; Ps 149:4; Ps 132:13-14; Zeph 3:17. Notwithstanding unnumbered sinful blemishes and provocations, he loves one saint more than all the world besides, Isa 57:15-18; Isa 66:2; Gen 6:8. 6. He is peculiarly present with Christ and his church, 2 Cor 5:19; Rev 14:1; Ezek 48:35; Hag 2:4-5. 7. The prayers of Christ and his people have a peculiar influence in forming the dispensations of his providence, John 11:42; Zech 1:12-15; Rev 8:3-5; Rev 11:3-6; Isa 45:11; Ps 106:23; Ezek 22:30; James 5:16-17. 8. Under the management of God's providence, all things work together for the glory of Christ and the good of his church, Rom 8:28.—For this purpose the world is so long continued in its present form, Acts 17:30; 2 Pet 3:9; and by the presence of Christ and his church in it, it is preserved from utter corruption and ruin, Prov 10:25; Ps 75:3; Isa 6:13; Isa 65:8.—All natural things and all miraculous events are directed to, and promote this glory of Christ and good of his people, Hos 2:18-23; Exod 3-20; Num 11-12; Num 16-17; Num 20; Josh 6; Josh 10; Hab 3; 1 Kings 17-18; 2 Kings 1-7; 2 Kings 13; John 2:11; Matt 4:24-25; Matt 11:5.—All the interests, and the whole fate of nations, in every age and place, are directed to, and really promote this end; though, by reason of our ignorance, we cannot distinctly trace their tendency to it, 2 Kings 9:6-7; 1 Kings 19:15-18; Isa 44-45; Jer 46-51; Ezek 21:27; Hag 2:6-8; Rev 6-21.—All good things of importance are given to the church as connected with Christ;—all the oracles and ordinances of God, Ps 147:19-20; Rom 3:2; Eph 4:11-13; 1 Cor 12:28.—all the gifts and common graces of wicked men, Balaam, Judas, Demas, etc. Num 22-24; John 6:70; Matt 10; Philem 24.—all true and spiritual gifts and graces, Col 1:25; 1 Cor 12; 1 Cor 14; Eph 1:3.—all holy angels and men, saints, ministers, Heb 1:14; Ps 34:7; 1 Cor 3:22; 1 Cor 12:28; Eph 4:11-13.—All bad things in the world are made to promote the honour of Christ and welfare of the church;—all commotions and destructive judgments are made subservient for relieving, awakening, purging, or preparing for the spread of the church, Ps 29:10-11; Isa 46:11-13; Hag 2:6-7; Rev 11:12-13; Rev 16; Rev 18-21; Ezek 20:36-37; Ezek 21:27; Hos 2:6-7,14; Dan 11:35; Isa 27:9; Mic 6:14; Zeph 3:8-20; Gen 49:5; Deut 33:10.—Contentions in the church are made means of fixing men in the truth, or of spreading the knowledge of it, Acts 15:36-37, and persecution is useful for purging or extending the church, Jer 24:5-7; Phil 1:12; Acts 8:3-4; Acts 13; Acts 16-19.—Wicked men are made of
great use to the church, 1. In spreading the knowledge of divine truths. By the influence of Ptolemy, king of Egypt, or some renegade Jews, part of the Old Testament was translated into Greek, a widespread language, to prepare the nations for the spread of the gospel.—Augustus's enrolment of his subjects, Herod's consultation, and his murder of the babes, solemnly marked Bethlehem the place, and that, the date of our Saviour's birth, Luke 2:1-7; Matt 2:1-18. 2. In protecting or providing for the church or her members, Gen 12:10; Isa 16:3-4; Rev 12:16. 3. In advancing some of her principal friends and pillars to great power and influence.—Thus Saul and Abner promoted David, 1 Sam 16; 2 Sam 3; 2 Sam 5. Pharaoh promoted Joseph, Gen 41. Another Pharaoh and his daughter, Moses, Exod 2. Nebuchadnezzar and Darius, Daniel, Dan 1-6. Ahasuerus, Esther and Mordecai, Esther 2; Esther 8. Artaxerxes, Ezra and Nehemiah, Ezra 7; Neh 2. 4. In delivering and enriching the church, Isa 45:3-4,13; Isa 14:11-13. 5. In purging the church of her corrupt members, by the terrors of persecution, or even by sucking the blood of saints till she be cured, 1 John 2:19; Isa 27:9; Isa 31:9; Ezek 20:38.—Even devils are made to work together for the good of the church. By taking possession of such multitudes in the time of Christ and his apostles, they occasioned multitudes of miraculous confirmations of the gospel and Messiahship of Christ. By entering into the Gadarene swine, they justified God's law, which prohibited the eating of these animals, and punished the transgressors of it,—they manifested Christ's almighty power and sovereignty, and proved the truth and great importance of his miraculous cures.—Nay, sin itself is made to promote the honour of Christ, and welfare of his people, Rom 5:20-21; Eph 1:7; 1 John 1:7,9. Sarah's passion promoted the promised restriction of Abraham's blessed seed to Isaac, Gen 16; Gen 21. Onesimus's theft occasioned his conversion to Christ, and Paul's furious persecution of the saints hastened his, Philem 10; Acts 8-9; Acts 22; Acts 26; Gal 1; 1 Tim 1:13. Papal fury, clerical horrid impieties, and licentious indulgences, occasioned the Protestant reformation; and King Henry's pride and lewdness occasioned his promoting it in England.—The Jews' rejection and murder of Christ were instrumental in his ransoming his elect, Isa 53; Matt 2-27.—But, 6. God, in his providential work, manifests an amazing regard to his church as connected with Christ, 1. In sometimes, as it were, preferring the exercise of his mercy towards her to the vindication of his own honour, and providing for her safety, before he step forth to execute his just vengeance on outrageous offenders, Isa 26:20; Rev 7:1-3; Gen 19:22. 2. In taking peculiar care of his own people amidst the most
terrible executions of his wrath, Ezek 9:6; Jer 15:11; Jer 39:11-18; Jer 45:5; Amos 9:9-10. 3. In stating the injuries done to his people, as the sole or principal ground of his most terrible judgments on nations, 1 Sam 15:2; Jer 48-51; Ezek 25-35; Ezek 38-39; Obad 1; Matt 24; Matt 25:41-45; Rev 6; Rev 8-9; Rev 11-20. 4. In taking such honourable notice of the meanest of them, while he leaves the great ones of the earth unmentioned, or loaded with infamy and contempt. How large and honourable the history of Jacob, in comparison with that of Cain, Ishmael, Esau, and their families? How much more honourable the history of Ebedmelech and the Syrophenician woman, than of all the kings and princes of their age, Jer 38:7-12; Jer 39:15-18; Matt 15:22-28. The pins of the tabernacle are more noticed than all the glories of Nineveh, Babylon, Persepolis, Rome, etc. 5. In delaying his more remarkable providential work, till he have laid the plan of it before his people, and obtained their approbation of it, Gen 18:17; Gen 41; Dan 9-12; Exod 32:9-10; Isa 45:11. 6. In bestowing all his choicest things,—his Son,—his word,—his grace,—his glory, only upon his church, Isa 9:6; Isa 2:5; Ps 147:19-20; Rom 3:2; Hos 8:12; Eph 4:11-13; 1 Cor 12; Ps 84:11.
All the providential dispensations of God towards ourselves or our fellow-creatures ought to be carefully observed, Ps 107:43; Hos 14:9; Ps 111:2; Ps 143:5; Ps 145:5,7; Ps 77:5,10-11; Isa 5:12; Isa 63:7. 1. How they are timed with the frame of our spirit, Ps 126:1; or with our circumstances, Ps 94:18; Job 20:23; Job 29:18. 2. How they begin, Ps 130:6; Luke 1:66; go forward, Luke 2:19,51; Hos 6:3; turn about, Zech 14:7; Gen 41:14; Esther 6:3-4; Gen 21:17.—and end, James 5:11; Job 42:10,12. 3. How they are mixed, sweet and bitter, dark and plain, Lam 3:22,32; Isa 27:8-9; Hab 3:2. 4. How they meet together, Job 1-2; Job 42; John 16:33; Eccles 7:14. 5. What they teach, Mic 6:8-9; Ps 73:16-17; Jer 7:7. 6. How they harmonize with Scripture doctrines, Ps 48:8; 1 Cor 1:26; Jer 17:9; Matt 22:14; with Scripture prophecies, 1 Tim 1:18; Amos 3:7; with Scripture promises, Josh 21:45; Ps 119:65; Gen 8:22; Mark 10:29-30; Exod 20:24; Prov 10:9; Prov 16:7; with Scripture threatenings, Lev 10:3; Hos 7:12; Mic 4:11-12; 1 Sam 2:30; Deut 32:35; and with Scripture examples, Ps 143:5; Jer 12:1-2; Ps 92:6-7; Eccles 8:14; 1 Cor 4:9; Gen 47:9.—and how they harmonize with each other, in their parts, form, and end, 1 Cor 10:13; 1 Pet 4:12; Eccles 1:9-11; or with their own particular or common end, Deut 32:4; Eccles 3:11; Rom 8:28.—or with the prayers of saints, Gen 32:24-26;
Gen 33:10; 1 Chron 4:10; Ps 18:4-50; Ps 34:1-6; Ps 116:1-6; Ps 41:11; Mic 7:7-10; Ezek 36:37; Gen 24:45; 2 Cor 12:8-9; Ps 65:5; Exod 17:11; Rom 8:26-27; Dan 9-10;—and how they correspond with those sins which they punish,—in time,—in kind,—in similarity,—or in contrariety, 1 Kings 13:4; Judg 1:7; Gen 19:24; Lev 10:1-2; 1 Cor 11:30; Gen 3:5-6; Ps 49:20.—Gen 30:1; Gen 35:16-19.—Gen 27:1,6-24; Gen 29:23.—John 11:48; Luke 19:43-44; Luke 21:24.
Reflection. Having thus traversed the spacious fields of creation and providence, think, O my soul! Am I,—are all these beings around me, visible and invisible, the workmanship of God, and constantly preserved and governed by him? Why do I not, then, always consider myself as the temple of the living God, and all places as his residence?—Why do not I constantly perceive him in all things, and enjoy him in all that I meet with?—Why do not I cast all my care, and the care of all the churches, upon him?—Why do not I take every event as a demonstration of his love to my soul, and of his hatred of my sins?—Why do I undervalue any thing which Jehovah reckons worthy of his making, support, and government?—O his unfathomable wisdom!—his almighty power!—his amazing grace!—his perpetual mindfulness of his covenant,—that makes all these creatures work together for his glory and my good!—And Oh, the horrid guilt of abusing a single creature to the service of my sinful lusts!