Part 8
In considering the over-ruling providence of God, in order to the bringing about the ends designed, let it be farther observed; that there are some things which seem to have a more direct tendency thereunto, agreeably to the nature of those second causes, which he makes use of, whereby he gives us occasion to expect the event that will ensue: and, on the other hand, he sometimes brings about some great and valuable ends by those means, which at first view, have no apparent tendency thereunto; but they are over-ruled without, or contrary to the design of second causes, wherein the admirable wisdom of providence discovers itself. Thus those things, which, in all appearance, seem to threaten our ruin, are ordered to subserve our future happiness, though, at present, altogether unexpected. When there was such a dark gloom cast on the world, by the first entrance of sin into it, who would have thought that this should be over-ruled by providence, to give occasion to the display of those divine perfections, which are glorified in the work of our redemption? I do not, indeed, like the expression of an ancient writer, who calls it, Happy sin! that gave occasion to man’s salvation; but I would rather say, How admirable was the providence of God, which over-ruled the vilest action to answer so great an end, and brought so much good out of that, which, in itself, was so great an evil!
We might here give some particular instances of the dispensations of providence, by which God brings good out of evil, in considering those lengths which he hath suffered some men to run in sin, whom he designed, notwithstanding, effectually to call and save; of which the apostle Paul was a very remarkable instance, who considers this as an expedient, whereby God designed to _shew forth all long-suffering as a pattern to them, that should hereafter believe on Christ to life eternal_; and that men might take encouragement, from hence, to conclude, that _Christ came into the world to save the chief of sinners_, 1 Tim. i. 15, 16. And the injurious treatment which God’s people have met with from their enemies, has sometimes been over-ruled for their good. Thus Ishmael’s _mocking_, or, as the apostle calls it, _persecuting Isaac_; and, as is more than probable, not only reproaching him, but the religion which he professed, was over-ruled, by providence, for Isaac’s good, when Ishmael was separated from him, which set him out of danger of being led aside by his bad example, as well as delivered him from that uneasiness, which his opposition to him would have occasioned: and it was most agreeable to his future circumstances, whom God designed not only to be the heir of the family, but the propagator of religion in it.
Again, Pharaoh’s cruelty, and the methods used to prevent the increasing of the children of Israel in Egypt, was over-ruled by the providence of God, so that they seemed, after this, to be the more immediate care thereof; and it is more particularly remarked in scripture, as an instance of the kind hand of providence towards them, that _the more the Egyptians afflicted them, the more they multiplied, and grew_, Exod. i. 12.
Again, the inhuman and barbarous cruelty of Simeon and Levi, in slaying the Shechemites, Gen. xxxiv. 25. brought on them a curse; and accordingly their father pronounced it, and tells them, that _God would divide them in Jacob, and scatter them in Israel_, Gen. xlix. 7. which, in particular, had its accomplishment in Levi’s having no distinct inheritance, except those cities that were appointed to them, out of every tribe; but this dividing and scattering them throughout the whole country, was over-ruled by the providence of God, for the good of his people in general; so that this tribe, which God had ordained, _to teach Jacob his judgments, and Israel his law_, Deut. xxxiii. 10. might, through the nearness of their habitation, be conveniently situated among them to answer that end.
We might farther observe, that Saul’s unreasonable jealousy and fury, with which he persecuted David, was over-ruled, by providence, for his good; as, in his exile, he had a greater degree of communion with God, than at other times, and, as is more than probable, was inspired to pen the greater number of his Psalms, and was, as it were, trained up for the crown in this school of affliction, and so, more fitted to govern Israel, when God designed to put it on his head.
To this let me add one instance more, and that is, God’s suffering the persecuting rage of the Jews to vent itself against the apostles, when the gospel was first preached by them, which was over-ruled by providence for their scattering, and this for the farther spread thereof, wherever they came; and the apostle Paul observes, that _his bonds in Christ were not only manifest in all the palace; and in all other places_, but they were made conducive to the _furtherance of the gospel_, Phil. i. 12, 13. And as for that contention that was between him and Barnabas, at another time, in which each of them shewed that they were but men, subject to like passions and infirmities with others, this seems to have been occasioned by a small and inconsiderable circumstance, yet it rose to such a height, that _they departed one from the other_, Acts xv. 36-40. Each seemed to be over-much tenacious of his own humour; but providence suffered the corruption of these excellent men to discover itself, and their separation to ensue, that by this means, their ministry might be rendered more extensive, and double service be done to the interest of Christ in different parts of the world.
We might descend to instances of later date, and consider how God suffered the church of Rome to arrive to the greatest pitch of ignorance, superstition, and idolatry; and wholly to forsake the faith of the gospel, so as to establish the doctrine of merit, and human satisfactions; and its leaders to be so profanely absurd, as to expose pardons and indulgencies to public sale; this, providence was over-ruled, for the bringing about the glorious Reformation in Germany. And if it be added, that pride, lust, and covetousness, paved the way for it here in England; this is no blemish to the Reformation, as the Papists pretend, but a display of the over-ruling providence of God, that brought it about by this means.
I might enlarge on this subject, in considering the providence of God as bringing about wonderful and unexpected changes in the civil affairs of kingdoms and nations, remarkably bringing down some who made the greatest figure in the world, and putting a glory on others raised up out of their ruins; and how all political affairs have been rendered subservient to answer the ends of the divine glory, with respect to the church in the world, and the deliverances which God has wrought in various ages for it, when it was, in all appearance, upon the brink of ruin, of which we have not only many instances in scripture, but almost every age of the world has given us undeniable proofs of this matter. We might also consider the methods which God has often taken in bringing about his people’s deliverance, when, to the eye of reason, it seemed almost impossible, and that, either by dispiriting their enemies, or removing them out of the way, as the Psalmist expresses himself, _The stout-hearted are spoiled; they have slept their sleep, and none of the men of might have found their hands_, Psal. lxxvi. 5. or else by finding them some other work to do for their own safety and defence. Thus when Saul was pursuing David, in the wilderness of Maon, and had compassed him, and his men round about to take them, there came a messenger to him, saying, _Haste thee and come, for the Philistines have invaded the land_, 1 Sam. xxiii. 26, 27. And sometimes he softens their spirits, by a secret and immediate touch of providence working a change in their natural temper and disposition. Thus he provided for Jacob’s escape from that death that was designed by his brother Esau. And if God intends that they shall fall by the hand of their persecutors, he gives them courage and resolution, together with the exercise of all those graces, which are necessary to support them under, and carry them through the difficulties that they are to undergo. But these things are so largely insisted on, by those who have written professedly on the doctrine of providence,[39] that more need not be added on this subject. I shall therefore only consider an objection, or two, that is generally brought against it, by those who pretend to acknowlege that there is a God, but deny his providence.
_Object. 1._ It is objected against the concern of the providence of God, with respect to the smallest things in this world, that they are unworthy of his notice, below his care, and therefore not the objects thereof.
_Answ._ If it was not unbecoming his power, to bring the smallest things into being, or to preserve them from sinking into nothing, then they cannot be excluded from being the objects of his providence. If we consider the whole frame of nature; it cannot be denied, but that some things have a tendency to answer the general design of providence, in a more evident degree than others, and there are many things, the use whereof cannot be particularly assigned by us, otherwise than as they contain a small part of the frame of nature. But to say, that any part thereof is altogether useless, or excluded from being the object of providence, is a reflection on God, as the God of nature. And therefore we must conclude, that all things are some way or other, subject to his providence; and that this is so far from being a dishonour to him, that it redounds to his glory.
_Object. 2._ It is farther objected, by those who are disposed to cavil at, and find fault with the divine dispensations; that they are not just and equal, because we oftentimes see the righteous afflicted, and the wicked prosper in the world; which is to reproach, if not wholly to deny the doctrine of providence. This is not only done by wicked men, but believers themselves have sometimes been under a temptation, through the prevalency of corrupt nature, to bring their objections against the equity of providence. Thus the Psalmist says; _But as for me, my feet were almost gone; my steps had well nigh slipt. For I was envious at the foolish, when I saw the prosperity of the wicked. For there are no bands in their death: but their strength is firm. They are not in trouble as other men; neither are they plagued like other men_, Psal. lxxiii. 2-5. _These are the ungodly, who prosper in the world; they increase in riches_: But as for himself, he says, _Verily, I have cleansed my heart in vain, and washed my hands in innocency; for all the day long have I been plagued and chastened every morning_, ver. 12-14. and the prophet Jeremiah, when pleading with God concerning his judgments, though he owns, in general, that he was righteous, yet says he, _Wherefore doth the way of the wicked prosper? Wherefore are all they happy that deal very treacherously? Thou hast planted them, yea, they have taken root; they grow, yea, they bring forth fruit; thou art near in their mouth, and far from their reins_, Jer. xii. 1, 2. He could hardly reconcile the general idea which he had of God’s justice, with the seeming inequality of the dispensations of his providence; so the prophet Habakkuk, though he owns that God was _of purer eyes than to behold evil_, and that _he cannot look upon iniquity_, yet he seems to complain in the following words, _Wherefore lookest thou upon them that deal treacherously, and holdest thy tongue, when the wicked devoureth the man that is more righteous than he?_ Hab. i. 13. And Job seems to speak very unbecomingly, when he says, _Is it good unto thee that thou shouldest oppress? that thou shouldest despise the work of thine hands? and shine upon the counsel of the wicked?_ Job. x. 3. So that, as the wicked boldly deny a providence, or, at least, reproach it; others, of a far better character, have, through the prevalency of their unbelief, seemed to detract from the glory thereof.
_Answ._ To this it may be replied, in general, in the apostle’s words, _Nay but, O man, who art thou, that repliest against God?_ Rom. ix. 20. Is there no deference to be paid to his sovereignty, who has a right to do what he will with his own? Is his justice to be impeached, and tryed at our bar? Or his wisdom to be measured by our short-sighted discerning of things, who cannot see the end from the beginning of his dispensations? It is true, good men have been sometimes tempted to question the equity of the distributions of providence, as in the instances but now mentioned; unless we suppose, that the prophets Habakkuk, Jeremiah, and Job, rather speak the sense of the world, than their own sentiments of things, and desire that God would clear up some dark providences, that wicked men might not bring their objections against them; but it may be doubted, whether this be the sense of those scriptures or no. And as for the Psalmist, in the other scripture, it is plain, that he expresses the weakness of his own faith, which was sometimes almost overset; but, at other times, God condescends to resolve his doubts, and bring him into a better frame, as appears by some following verses. But, that we may give a more particular reply to this objection, let it be considered,
1. That the unequal distribution of things is so far from being a disparagement to any government, that it eminently sets forth the beauty, wisdom, and excellency thereof, and is, in some respects necessary. As it is not fit that every subject should be advanced to the same honour, or that the favour of a prince should be dispensed alike to all; so it sets forth the beauty of providence, as God is the Governor of the world, that some should more eminently appear to be the objects of his favour than others.
2. The wicked, whose condition is supposed, by those who bring this objection, to be more happy than that of the righteous, will not appear, if things were duly weighed, to be so happy, as they are pretended to be, if we consider the evils that they are exposed to at present, some of which are the immediate result and consequence of sin, whereby they are, as it were, tortured and distracted with contrary lusts and passions, which militate against the dictates of human nature, and render the pleasures of sin less desirable in themselves: But, when we consider those tormenting reflections, which they sometimes have, after the commission thereof, these are altogether inconsistent with peace or happiness, much more if we consider the end thereof, as it leads to everlasting destruction: thus it is said, _Even in laughter the heart is sorrowful; and the end of that mirth is heaviness. The backslider in heart shall be filled with his own ways_, Prov. xiv. 13, 14. Therefore, the good man would not change conditions with him, how destitute soever he may be of those riches, honours, or sensual pleasures, which the other reckons his portion; _A little that a righteous man hath, is better than the riches of many wicked_, Psal. xxxvii. 26.
3. As for the good man, who is supposed to be in an afflicted condition in this life, we are not, from thence, to conclude him, in all respects, unhappy, for we are to judge of his state by the end thereof. He that looks upon Lazarus, as full of sores, and destitute of many of the conveniences of life, may reckon him unhappy at present, when compared with the condition of the rich man, who is represented in the parable, as _clothed with purple and fine linen, and faring sumptuously every day_: but if we consider him, when leaving the world, as _carried by angels, into Abraham’s bosom_, and the other plunged into an abyss of misery; no one will see reason to charge the providence of God with any neglect of him, or conclude him to be really miserable, because of his condition in this present life. Moreover, if we consider the righteous in his most disadvantageous circumstances, as to what respects his outward condition; we must, notwithstanding, regard him, as an object of divine love, and made partaker of those graces, and inward comforts, which are more than a balance for all his outward troubles; and therefore we may say of him, as the apostle does of himself, though he be _unknown_, that is obscure, and, as it were, disowned by the world, yet he is _well known_, that is, approved and beloved of God; does he live an afflicted and _dying_ life? yet he has a better _life_, that is maintained by him: Is he _chastened?_ yet he is _not killed_: Is he _sorrowful?_ yet he always _rejoiceth_: Is he _poor?_ yet he _maketh many rich_; has he _nothing_, as to outward things? yet he _possesseth all things_, as he is an heir of eternal life, 2 Cor. vi. 9, 10.
Footnote 37:
_It was denied, indeed, by the Epicureans, who were detested by the better sort of heathen, and reckoned the Libertines of the respective ages, in which they lived; and, though they may occasionally speak of a God, yet were deemed no better than Atheists._ Diogenes Laertius [Vid. in Vit. Epicuri, _Lib. X._] _in the close of the life of Epicurus, gives a brief account of his sentiments about religion, which he lays down in several short Aphorisms; the first of which begins with this memorable passage_, Το μακαριον και αφθαρτον ουτε αυτο πραγματα εχει ουτε αλλω παρεχει, Quod beatum & immortale est neque ipsum negotia habet, neque alii præbet; _which expression some of the wiser heathen have taken just offence at. And accordingly Cicero_, [Vid. ejusd. _Lib. I._ De Nat. Deor.] _referring to this passage, says, that whatever veneration Epicurus pretended to have for the gods, yet he was no better than an Atheist, and brought a god into his philosophy, that he might not fall under the displeasure of the senate at Athens: thus he says_, Novi ego Epicureos omnia Sigilla venerantes; quanquam video nonnullis videri Epicurum, ne in offensionem Atheniensium caderet, verbis reliquisse Deos, resustulisse: _And Lactantius observes the same thing concerning him, and describes him as a deceiver and a hypocrite_, Hic vero si aliud sensit, & aliud locutus est; quid aliud appellandus est, quam deceptor, bilinguis, malus, & propterea stultus? _Vid. Lactant. de Ira Dei, Cap. 4. And as for the Poets, it was only the most vain among them, who gave countenance to immorality, and endeavoured to debauch the age in which they lived, that gave out this notion; and, in our age, this seems to be one of the first principles of Deism._
Footnote 38:
Vide ante. Vol. I. p. 532, in note.
Footnote 39:
_See Charnock, Flavell, Dr. Collings, on Providence._
Quest. XIX.
QUEST. XIX. _What is God’s providence towards the angels?_
ANSW. God, by his providence, permitted some of the angels, wilfully and irrecoverably, to fall into sin and damnation, limiting and ordering that, and all their sins to his own glory, and established the rest in holiness and happiness; employing them all at his pleasure, in the administration of his power, mercy, and justice.
It was observed, in a foregoing answer, that God created all the angels holy; but, in this, some of them are described as fallen, while the rest retained their first integrity. And the providence of God is considered, as conversant about this matter, in different respects. Accordingly it is said,
I. That God, by his providence, permitted some of the angels to fall. This appears, by the event, because there are some wicked and impure spirits, sunk down into the depths of misery, from that state in which they were created, as the consequence of their rebellion against God.
And inasmuch as it is observed, that it was only a part of the angels that fell, we may infer from thence; that the dispensation of providence, towards the angels, was different from that which mankind was subject to, when first created, in that one of them was not constituted the head and representative of the rest, in whom they were all to stand or fall; but the happiness or misery of every one of them was to be the result of his own personal conduct. As their persisting in obedience to God was necessary to their establishment in holiness and happiness, so the least instance of rebellion against him, would bring inevitable ruin, upon them. Now that which is observed concerning a part of them, is, that they fell into sin and damnation: thus the apostle says, in 2 Pet. ii. 4. _God spared not the angels that sinned, but cast them down to hell._
Their sin, or fall, was wilful; they commenced an open war against their Creator. Herein that enmity to God, and goodness, took its first rise, which has, ever since, been expressed by them, in various instances. Their sin appears to have been wilful, inasmuch as it was committed against the greatest degree of light, for all the angels are described as _excelling in knowledge_; and that subtility, which is knowledge abused, and depraved with sin, that discovers itself in the fallen angels, argues, that their knowledge, before they fell, was very great, and therefore their rebellion was aggravated in proportion thereunto.
Moreover, they sinned without a tempter, especially those who first took up arms against God. Whether others, by their instigation, might not be induced to sin, we know not[40]: But this is certain, that this rebellion was begun without a tempter; for there were no fallen creatures to present a temptation, nor any corruption in their natures that internally drew them aside from God; and therefore their sin might well be styled wilful.
And it may be observed, that the consequence hereof was their irrecoverable ruin. This respects the event of their fall; or that God designed, for ever, to leave them in that sinful and miserable state into which they hereby brought themselves. He might, indeed, have recovered them, as well as sinful man, had he pleased; but he has provided no mediator, no surety, to give satisfaction for them. The blessed Jesus is expressly said, not to have taken _their nature upon him_, thereby to signify that their condition was irretrievable, and their misery to be eternal.
Now it is farther observed, that the providence of God was conversant about their sin and fall, in the same sense in which as it has been before observed, it is conversant about sin in general; which is consistent with his holiness, as well as other perfections, namely, in _permitting_, _limiting_, and _ordering_ it, and all their other sins, to his own glory.
1. He permitted it. To permit, is not to prevent a sin; and to say that God did not prevent their fall, is to assert a truth which none ever denied, or thought necessary to be proved.