A Model of Divinity, Chapter 16
CHAPTER XVI. Of Gods Providence.
Queſtion.
HItherto of the Creation; What is Gods Providence?
Anſwere.
It is that part of Gods efficiencie, whereby he provideth for all his creatures, even to the leaſt circumſtance, that hauehave his being. Pſal. 104.24. with 27. As he hath made them in excellent wiſedome, ſo in the ſame wiſedome he provides for them. Providence is not to over-ſee, or ouer-looke his workes, but to worke, and hauehave an efficiencie in all things. Permiſſion, to the creature, is not a ceſſation to the Creator: but the Lord workes his owne will by eueryevery permiſſion. Providence is to minde the creature, God never forgetting the workes of his owne hands. Hence God may be ſaid to be the ſoule of the world, not informing it eſſentially as a peece of any creature, but by his efficiencie in eueryevery thing. Math. 10.29.30. Luke. 12.6.7. That which Mathew ſpeakes of the falling of a Sparrow, Luke interprets by not forgetting. In regard of Providence all things are done by reaſon, not of the creatures, for thereof they are ignorant, therefore by God. The falling of a Sparrow is a propoſition, and that is made of arguments, which are cauſe and effect, all which is reaſon, not of the Sparrow, nor of men & Angels, for they onelyonly analyſe it, by ſeeing it done; therefore of God alone who makes that reaſon to hang together, in the very fall of a Sparrow, or hayre of our heads. And here come many errors to be touched. Firſt, the error of neceſſitie, which is, that all things fall out by a fatall deſtinie. There is a certaintie in all things; for, the counſell of God is infallible, but no neceſſary cauſe; ſeeing theſe two in reaſon are oppoſed. Secondly, ſome goe as wide on the other ſide, that would hauehave all things governed by fortune and chance: as if ignorance in vsus, were to bee preferred before knowledge and counſell in God A flocke of ſheepe ſtands not in more need of a Shep-herd, then the worke doth of God. Thirdly, others hold a Providence in the great and waightie affayres of the world, but none in the leſſer, and baſer workes. As if it were not as honorable for God to rule the leaſt, as to make them. A ſpire of graſſe was his creature, and it growes not but by his Providence. Fourthly, the Providence in Lots is not rightly vnderſtood, It is as caſuall for a lot to fall, as an haire from the head: and yet the Providence is not equall; for, beſide the reaſon it hath from God in the cauſe and effect, ſo diſpoſed by him, It hath another in the concluſion, that by ſuch a fall, ſuch a thing ſhall be determined, which is ſometimes miraculous, ſometimes ordinary, but alwayes the concluſion of God. Seeing then both the reaſon in the propoſition and event is Gods, and not mans, it is ſoberly to be vſed, and not vponupon eueryevery ſleight occaſion. Chance may bevſed in recreation, for caſualty is to vsus in all things inevitable: but not determining chance, for that is at our libertie, and may follow our conſultation. A lot and fortune, differ as the generall, and ſpeciall; the generall is incident to all our actions, and paſſing our reaſon, is ordered by God: the ſpeciall is incident to thoſe things which are warranted vsus of God, when we take a caſuall thing and applie it by Gods providence to determine ſome event. The firſt is naturall, and ordered by that providence, which guides nature to his end, and ſometimes in wiſedome lets it miſſe his end, which is chance, falling beſide the ſcope of the ſecond mouer, though it hit with the firſt. The other is divine, as being a teſtimony giuen by God, in the reſolution of lome doubt. And here it may well be demanded, whether the Lot being a divine teſtimony, would like a divine Oracle, ever conclude the ſame truth? I anſwere, the Lot is ever infallible in the concluſion, becauſe the reaſon is Gods, and ought not to be iterated, for that makes God a lier; calling into queſtion, whether the Lot conclude by the Providence of God or no. Yet I ſay, in ſinnefull iterations, where the Lot is ordinary, and not extraordinary, that in the next fall of the Lot, fortune may change, and differ from the firſt, & yet the concluſion in both be Gods, and that as his divine teſtimony. But you will ſay then Gods Oracle is vncertaine, and he may contradict himſelfe. I anſwere. No. For they are both truthes, ſo determined by the Providence of God, and the latter may bee a puniſhment of mans infidelitie, for diſtruſting God in the former. A lot is a cauſe by fortune, and therefore muſt be referred to ſome cauſe by counſell; not to men, for then might they make by the Lot what concluſions they pleaſed; therefore to God, who by his owne counſell makes ſuch a concluſion in ſo caſuall an accident. Furthermore, it followes not becauſe the matter of Lots is indifferent, that therefore it may indifferently be vſed in recreation; for, it is the forme & the matter that giues the eſpeciall eſſence. Things that are ſimply good, or ſimply evill, are not to be determined by Lots, for ſo may wee imbrace good for evill, and evill for good. It muſt be of a midle nature to both. Hence it is vnlawfull to chooſe two Magiſtrates by Lot, if both be not equally capable of the place; for ſo ſhall the Common-wealth be wronged by inſufficiencie. Fiftly, this reproues them that exclude actiue providence from the workes of darkneſſe; I know no providence which acts not, the Sunne can worke in a ſtinking puddle, or filthy dung-hill, and yet ſtill be pure. True it is, God permits things, when he doth not withſtand their actions: but to ſay he permits, not hauing any hand in the worke, is to deny his providence, &c. And here is excellent comfort to all Gods children, that their afflictions are not let looſe at randum; but come from an Almightie power, guided by a moſt wiſe providence, and tempered with a fatherly louelove. This cannot but blunt the edge of all evils, to conſider that a divine hand is in them all. Savage creatures will be ſmitten by their keepers, when they are ready to teare ſtrangers in peeces: & ſhall I ſtruggle with him that made and moderates the world, when he ſtrikes me? Either muſt I blame the firſt mouer, or diſcharge the meanes, though the men may be iuſtly blamed. I know the agent, whatſoever may be the fault of the inſtrument. The dying theefe pardons the executioner, and exclaimes on his vniuſt judge, or malicious accuſers. But I will neither be a foole, nor a rebell, either ignorant whence my croſſes come, or impatient, knowing them to be from my God. He hath ſtinted all my miſeries, and weighed out eueryevery dram of my ſorrowes, and the very powers of hell ſhall not be able to caſt in one ſcruple more then he hath allotted for me.
Q. How is Providence confidered in regard of the Agent?
A. It is ordinary, or extraordinary. God provides for his creatures, either by meanes, or by miracles. Wee plow, we ſow, reape, threſh, grind, bake, &c. God can skip over all theſe meanes, and multiply a few loaues to feed many thouſands. Math. 14.17. and make Corne grow without tillage. Iſa. 37.30. God hath leaue to leape the meanes, and whereas one buſhell of Corne by ſowing may multiply ten, ten, twentie; twentie, an hundred, and an hundred, a thouſand, God can ſend all this at once, and multiply one loafe to as great a quantitie of bread, as may be made of a thouſand buſhels. Sheepe, Wool, Wool-men, Spinners, Weavers, &c. for the making of cloth, and cloth for garments. God can doe all this at a leape, and giuegive cloth and ſhooes, & make them laſt fortie yeares without all change. Deut. 29.5. And giuegive them bread that did never come from the earth. ver. 6. He can make Sunne and Moone ſtand ſtill, cleare the eyes with clay, ſaue and helpe with many, few, or none. Ioſh. 10.12.13. Ioh. 9.6. 1. Sam. 14.6. 2. Chron. 14.11. Hence wee learne that our extremities, are Gods beſt opportunities.
Q. What is Gods ordinary Providence?
A. Whereby he provideth by ordinary meanes. Pſal. 147.8.9. He covereth the heaven with clouds, and prepareth raine for the earth, and maketh the graſſe to grow vponupon the mountaines: which giueth to beaſts their food, and to the young Ravens that cry. Pſal. 104. verſ. 10. to the end. Math. 6.26. Gen. 45.7. Act. 14.17. Lev. 26.26. Math. 4.4. And here comes to be detected the Devils ſophiſtrie, caſt thy ſelfe headlong vponupon God, and vſe no meanes. And the Divinitie of the vulgar ſort, is to be learned in the beginning, and end of their ſalvation, negligent of the middle. Gods decree, and their finall eſtate, muſt hang together without meanes; men would be ſaued by ſitting ſtill, and thinke it is enough, that they are either elected, or reiected. What is this but to eate the Corne out of the eare, nay, to famiſh, becauſe we will not abide the labour to grind, or to knead it; Sure I am, God is come to vsus in a moſt wonderfull manner; his Sonne is become as low as our ſelues, and though now returned whence he came, yet his word and ſpirit are ever preſent, and there is nothing wanting, but a will to learne. Yet this ſhall be my concluſion, that if meanes were wanting, I might looke for miracles. And faith can reſt vponupon God, as all ſufficient in both.
Q. What is Gods extraordinary Providence?
A. Whereby he provideth extraordinarily, and by miracles: and that either againſt nature, or beſide nature, or aboue nature. As to cauſe the light deſcend without Starres. Gen. 1.4. To devide the red Sea. Exod. 14.21. To ſaue the three men in the hot fiery furnace. Dan. 3. To devide Iordan. Ioſh. 3.15. To inſpire the Apoſtles. Act. 2.11. Yea, the very making of lice, was Gods extraordinary finger. Exod. 8.19. What elſe ſhould hauehave guided that vntamed and vntaught teame, 1. Sam. 6.12. in as right a path toward Iſrael, as their teachers could hauehave gone, ſaue an hand aboue nature? What elſe ſhould over-rule brute creatures, to preferre a forced carriage vntounto a naturall burden at home, ſaue a divine conduct? Little can wee, by the beginning of any action, gueſſe a Gods intention in the concluſion: yet by this may wee be premoniſhed to depend vponupon him in all our affayres, and that with hope of good ſucceſſes. Set faith a worke in any difficultie to make the motion, and wee ſhall be ſure to ſpeed, eyther the one way or the other.
Q. What is a Miracle?
A. It is a worke aboue nature, and all ordinary meanes; as the raiſing of Lazarus. Ioh. 11.43.44. It is for the moſt part a viſible ſigne, to manifeſt the power of God. Mat. 11.4.5. and 15.31. Ioh. 20.30. And this is proper to God. Ioh. 9.16. If this man were not of God, he could not doe ſuch Miracles.
Q. Wherein is the Providence of God ſeene?
A. In the conſervation, and gubernation of all things. God made nothing preſently to deſtroy it, but reſerues eueryevery thing for further vſe of his glory and ſervice. Mat. 10.25. Two ſparrows, ſcarce worth a farthing, are preſerved, and governed according to Gods will; yea, the very hayres of our heads are ordered by his providence. This mind, or forminding of the creatures, is, that their beings be preſerved, and their actions governed. We ſtand not vponupon our owne feete, for when God permits vsus to goe alone, like children, wee get many knocks, and fall fowlly, becauſe we truſt too much to the broken reede of our owne freewill.
Q. What is the conſervation of the Creatures?
A. Whereby he keepeth and continueth the creatures in their being and kinds. Iob 12.14. Pſal. 36.8.9. and 44.3. Pſal. 104. and 105. and 106. and 147.10.11. If God deſtroy, none can deliver, and if he preſerue, none can kill. It differs from government thus; that is, to guide to the end, this to keepe it for that end. Rom. 9.17. with Exod. 9.16. God kept Pharaoh for his end.
Q. Wherein ſtands it?
A. In the preſervation of their eſſence, and forces, or faculties: and that both vniverſall and ſingular. Pſal. 65.2. Pſal. 104.27.28.29. and 136.25. and 147.9. Math. 6.26.30. It is God that keepes that cauſes and qualities in good temper, or changeth them from a bad condition to a good, and from a good to a better; or preſerues them by ſucceſſion, one generation ſucceeding another; or keepes them in ſtate, as all the Starres which this day ſtand firme, as vponupon the day of their Creation. Pſal. 65.6. Iſa. 49.5. Ier. 1.5. Eccl. 1.4.5.6.7. Preſervation is as the perpetuation of Gods creation, and as the continuation of it by ſucceſſion, or a permanent ſtation. Iob 10.8.9.10.11. and 31.15. The change and alteration of the creatures condition, is from God, whether it be good, or evill. Pſal. 76. verſ. 5.6.7.9.12. and 104.29.30. and 107.34.35. and 113.7.8.9. Alſo their permanent ſtanding in their auncient eſtate, as Starres, Mountaines, Waters, and Earth, Pſal. 65.6.7. Eccl. 1.4. And all this extends it ſelfe, even to the leaſt of Gods creatures, ſparrowes, hayres, teares, and eueryevery ſickneſſe. Math. 6.30. and 10.29.30. Pſal. 56.8. and 68.20. and 113.6. and 146.8. Exod. 23.25. Iſa. 19.22. Now God preſerues vniverſalls by generation and propagation, ſingulars by food and nouriſhment, &c. As alſo by keeping them from violence.
What is government?
A. Whereby he governeth all things to their end. Pſal. 104.19. Pro. 16.4. Rom. 11.36. God made all things for an end, he preſerues them to it, and by government guides them in the way. All things are compoſed, betwixt a beginning and an ending, and God is both. Rev. 1.8. As they are of him, ſo likewiſe without him would they returne againe to nothing, he therefore preſerues them, and becauſe they are for him, he guides and governes them all to the ends he hath appointed them. And yet this is done by ſeverall rules he giues them all. A man makes a Pen, and then writes with it, it may well be ſaid, that the Pen writes, and the maker writes: ſo, God made all, and framed them by his wiſedome, and the very Art of God ſtill remaining in his creatures, teacheth them all obedience to the hand that goes with them.
Q. What are the kinds?
A. Two common, and ſpeciall: the one is as the Common-law in a kingdome, the other, as the municipall, or priviledged lawes of Corporations. The one is the law of Nature, whereby all creatures are governed, the other, of Divinitie, whereby men and Angels are ordered to an eternall eſtate. Pſal. 8.1.3.4.5.6. &c. Excellent in all, but paſſing excellencie in men and Angels. Pſal. 19.1.2.3. &c. The line and language of the heauens, teacheth Gods government, but verſ. 7. the law of life exceeds all other perfection. Pſal. 139.14. Marveilous are Gods workes, but aboue all, fearefull and wonderfull is man, both in his making and moderating.
Q. What is the common government?
A. Whereby he governeth all things by a common courſe, or vniverſall law. Pſal. 10.1.19. The Sunne knoweth his going downe. And here come in thoſe excellent inſtincts of nature, wherein creatures ſhew the reaſon of their government, to be more in God then themſelues. The Ant, or Piſmire prepares her meat in the Summer. Prov. 30.25. And yet ſhee knowes nothing but the preſent: furthermore, ſhe bites the little grains ſhe gathereth at both ends, leaſt it ſhould grow in her ſtore-houſe. What reaſon in the world of this, and many more in the brute creatures can be given, but that the great law-giuer is the agent of theſe things? &c.
Q. What it Gods ſpeciall government?
A. Whereby he governeth ſome ſpeciall creatures vntounto an eternall eſtate, as Angels and men. Prov. 16.4. Almightie God hath two ſorts of vertues, to manifeſt in his creation and providence. Firſt, intellectuall; Secondly, morall. No creatures but men and Angels are capable of the latter. The manifold works of God ſhew his excellent wiſedome, or the vertues of vnderſtanding. Pſal. 104.24. OnelyOnly men & Angels can ſhew forth his Iuſtice & Mercy, the vertues of his will. For this end he created them, and by a ſpeciall law governes them thereunto, and that which is done by law will iuſtifie it ſelfe againſt all exceptions. Prov. 15.3.
Q. How manifold was that eternall eſtate?
A. Two-fold; either of happineſſe, or miſery. Rom. 9.18. He hath mercy on whom he will, and whom he will he hardneth. Be aſſured, the Lord will be as vnblameable in the one, as in the other.
Q. Whence doth this felicitie, or infelicitie acrew to the reaſonable creatures?
A. By the good pleaſure, or diſpleaſure of Almightie God. It was poſſible for men and Angels to pleaſe God, and be happy; and alſo poſſible to diſpleaſe him, and be miſerable. And both theſe were to be acted by the law; for, it is the law that makes vsus bleſſed, or curſed; and man might ſo handle the matter, that he might act whether part he pleaſed, and yet his deſtruction come from himſelfe, though in life the law ſhould hauehave beene a principall agent. A cheſt is made for linnen, or other clothes, and it is combuſtible: but the burning of it comes not from the Carpenters Art, &c. So man is mutable, and ſubiect to fall; yet his falling no wayes ariſeth from his Creator. Gen. 2.17. and 3.7.
Q. What is here to be conſidered?
A. Mans fearefull apoſtaſie, and happie Anaſtaſie: his fall, and returne to God. Providence firſt governes man in his averſion from God, and this is of all; ſecondly, in his converſion againe, and this is of ſome. Gal. 3.22. The Scripture concludes all vnderunder ſinne, that the promiſe of Chriſt might be to beleeuers. Rom. 11.32. Luk. 1.78.79.