human affairs; the affairs of nations are under his guidance and control. "He increaseth the nations, and destroyeth them: he enlargeth the nations, and straiteneth them again. He leadeth princes away spoiled, and overthroweth the mighty." Job xii. 19, 23. This the humbled monarch of Babylon was taught by painful experience, and was constrained to acknowledge "that the Most High ruleth in the kingdom of men, and giveth it to whomsoever he will." Dan. iv. 25. The providence of God is also to be recognized in the affairs of families. "God setteth the solitary in families"-" he setteth the poor on high from affliction, and maketh him families like a flock; again they are minished and brought low, through oppression, affliction, and sorrow." Ps. lxviii. 6; cvii. 39, 41. The providence of God likewise extends to individuals, and to their minutest concerns. The birth of each individual, the length of his days, and all the events of his life, are regulated and superintended by the most wise and holy providence of God. Acts xvii. 28; Job xiv. 5. "As the doctrine of a particular providence is agreeable both to Scripture and to reason, so it is recommended by its obvious tendency to promote the piety and the consolation of mankind. To a God who governed the world solely by general laws, we might have looked up with reverence, but not with the confidence, and gratitude, and hope, which arise from the belief that he superintends its minutest affairs. The thought that he compasses our paths and is acquainted with all our ways;' that he watches our steps, and orders all the events in our lot; guides and protects us, and supplies our wants, as it were, with his own hand; this thought awakens a train of sentiments and feelings highly favourable to devotion, and sheds a cheering light upon the path of life. We consider him as our Guardian and our Father; and reposing upon his care, we are assured that, if we trust in him, no evil shall befal us, and no real blessing shall be withheld."* SECTION II.-Although, in relation to the foreknowledge and decree of God, the first cause, all things come to pass immutably and infallibly; yet, by the 8 Acts ii. 23. * Dick's Lectures on Theology, vol. ii. p. 302. same providence, he ordereth them to fall out according to the nature of second causes, either necessarily, freely, or contingently." 9 Gen. viii. 22. Jer. xxxi. 35. Exod. xxi. 13. Deut. xix. 5. 1 Kings xxii. 28, 34. Isa. x. 6, 7. 7 EXPOSITION. Since all things were known to God from the beginning of the world, and come to pass according to the immutable counsel of his will, it necessarily follows, that, in respect of the foreknowledge and decree of God, all things come to pass infallibly. But, by his providence, be orders them to fall out according to the nature of second causes. Every part of the material world has an immediate dependence on the will and power of God, in respect of every motion and operation, as well as in respect of continued existence; but he governs the material world by certain physical laws, commonly called the laws of nature, and in Scripture the ordinances of heaven; and agreeably to these laws, so far as relates to second causes, certain effects uniformly and necessarily follow certain causes. The providence of God is also concerned about the volitions and actions of intelligent creatures; but his providential influence is not destructive of their rational liberty, for they are under no compulsion, but act freely; and all the liberty which can belong to rational crea tures, is that of acting according to their inclinations. Though there is no event contingent with respect to God, "who declareth the end from the beginning, and from an cient times the things which are not yet done, saying, My counsel shall stand, and I will do all my pleasure;" yet many events are contingent or accidental with regard to us, and also with respect to second causes. SECTION III.-God in his ordinary providence maketh use of means,10 yet is free to work without,11 above,12 and against them,13 at his pleasure. 10 Acts xxvii. 31, 44. Isa. lv. 10, 11. 12 Rom. iv. 19-21. Hosea ii 21, 22. Hos. i. 7. Matt. iv. 4. Job xxxiv. 10. 13 2 Kings, vi. 6. Dan. iii. 27. EXPOSITION. The providence of God is either ordinary or miraculous. In his ordinary providence God works by means, and ac cording to the general laws established by his own wisdom : we are, therefore, bound to use the means which he has appointed, and if we neglect these, we cannot expect to obtain the end. But though God generally acts according to established laws, yet he may suspend or modify these laws at pleasure. And when, by his immediate agency, an effect is produced above or beside the ordinary course of nature, this we denominate a miracle. The possibility of miracles will be denied by none but Atheists. To maintain that the laws of nature are so absolutely fixed, that they can in no case be deviated from, would be to exclude God from the govern. ment of the world, to represent the universe as a vast machine, whose movements are regulated by certain laws which even the great Architect cannot control. SECTION IV.--The almighty power, unsearchable wisdom, and infinite goodness of God, so far manifest themselves in his providence, that it extendeth itself even to the first fall, and all other sins of angels and men,14 and that not by a bare permission,15 but such as hath joined with it a most wise and powerful bounding,16 and otherwise ordering and governing of them, in a manifold dispensation, to his own holy ends; yet so as the sinfulness thereof proceedeth only from the creature, and not from God; who being most holy and righteous, neither is nor can be the author or approver of sin. 18 14 Rom. xi. 32-34. 2 Samuel xxiv. 1. 16 Ps. Ixxvi. 10. 2 Kings xix. 28. 14, 17. 1 John ii. 16. EXPOSITION. That the providence of God is concerned about the sinful actions of creatures must be admitted. Joseph's brethren committed a most wicked and unnatural action in selling him to the Midianites; but Joseph thus addressed his bre thren: "Be not grieved, nor angry with yourselves, that ye sold me hither: for God sent me before you to preserve life." Gen. xlv. 5. The most atrocious crime ever perpe trated by human hands was the crucifixion of the Lord of glory; yet it is expressly affirmed that God delivered him into those wicked hands which were imbrued in his sacred blood: "Him, being delivered by the determinate counsel and foreknowledge of God, ye have taken, and by wicked hands have crucified and slain." Acts ii. 23. At the same time, it is indisputable that God cannot be the author nor approver of sin. To solve the difficulty connected with this point, theologians distinguish between an action and its quality. The action, abstractly considered, is from God, for no action can be performed without the concurrence of Providence; but the sinfulness of the action proceeds entirely from the creature. As to the manner in which the providence of God is concerned about the sinful actions of creatures, it is usually stated, that God permits them, that he limits them, and that he overrules them for the accomplishment of his own holy ends. But the full elucidation of this abstruse subject, so as to remove every difficulty, surpasses the human faculties. We are certain that God is concerned in all the actions of his creatures; we are equally certain that God cannot be the author of sin; and here we ought to rest. SECTION V. The most wise, righteous, and gracious God, doth oftentimes leave for a season his own children to manifold temptations, and the corruption of their own hearts, to chastise them for their former sins, or to discover unto them the hidden strength of corruption, and deceitfulness of their hearts, that they may be humbled;19 and to raise them to a more close and constant dependence for their support upon himself, and to make them more watchful against all future occasions of sin, and for sundry other just and holy ends.20 SECTION VI.-As for those wicked and ungodly men whom God, as a righteous judge, for former sins doth blind and harden,21 from them he not only withholdeth his grace, whereby they might have been enlightened in their understandings, and wrought upon in their hearts,22 but sometimes also withdraweth the gifts which they had,23 and exposeth them to such ob 19 2 Chron. xxxii. 25, 26, 31. 2 Samuel 21 Rom. i. 24, 26, 28; xi. 7, 8. 22 Deut. xxix. 4. χχίν. 1. 20 2 Cor. xii. 7-9. Ps. lxxiii; lxxvii. 1, 23 Matt. xiii. 12; xxv. 29. 10, 12. Mark xiv. 66, to end. John xxi. 15 17. jects as their corruption makes occasion of sin,24 and withal, gives them over to their own lusts, the temptations of the world, and the power of Satan;25 whereby it comes to pass that they harden themselves, even under those means which God useth for the softening of others. 26 24 Deut. ii. 30. 2 Kings viii. 12, 13. 26 Ex. vii. 3; viii. 15, 32. 2 Cor. ii. 15, 16Isa. viii. 14. 1 Pet. ii. 7, 8. Isa. vi. 9, 10. Acts xxviii. 26, 27. EXPOSITION. God cannot possibly solicit or seduce any man to sin; for this is inconsistent with the purity of his nature. James i. 13, 14. But, in righteous judgment, God sometimes permits persons to fall into one sin for the punishment of another. He deals in this way even with his own dear, but undutiful, children. Sometimes he leaves them for a season to temptations, and to the lusts of their own hearts, for their trial, or to discover to themselves the latent corruptions of their hearts, to humble them, and to excite them to more fervent prayer and unremitting watchfulness. Thus, God left Hezekiah to try him, that he might know, or make known, all that was in his heart. 2 Chron. xxxii. 31. Sometimes God deals in this manner with his own children to chastise them for their former sins. Thus, "The anger of the Lord was kindled against Israel, and he moved David against them to say, Go number Israel and Judah." 2 Sam. xxiv. 1. In Scripture, God is frequently said to harden wicked men for their former sins. This he does, not by infusing any wick. edness into their hearts, or by any direct and positive influence on their souls in rendering them obdurate, but by withholding his grace, which is necessary to soften their hearts, and which he is free to give or withhold as he pleases; by giving them over to their own hearts' lusts, to the temptations of the world, and the power of Satan; and by providentially placing them in such circumstances, or presenting such objects before them, as their corruption makes an occasion of hardening themselves. SECTION VII.-As the providence of God doth, in general, reach to all creatures; so, after a most special manner, it taketh care of his Church, and disposeth all things to the good thereof.27 271 Tim. iv. 10. Amos ix. 8, 9. Rom. viii. 28. Isa. xliii. 3-5, 14. |
