The Substance of Christian Religion, Lecture 10
The tenth Lords day.
Rom. 11. 36.
For of him, and through him, and to him are all things.
THe Apostle brings an argument here to prove that which he had before put, viz. That God ows no man any thing. He proves it from the opposition thus; the cause ows nothing to its effect; but contrarily the effect ows all to the cause. Now God is as the cause, not as the effect, in respect of all things whatsoever, that either are, or are done in this world. But God as a cause comes under a threefold reason or notion; as 1. either of a procreating cause; … …im are all things: or 2. of a conserving and directing cause; and through him or by him are all things: or 3. of a final cause, or for which; and to him, or for him are all things. In the first notion, creation is attributed to him; in the second susten…ation and gubernation of all things; in which two, the providence of God doth properly consist: in the third notion, perfection and conservation of all things is attributed to God; in which the end and accomplishment of creation, sustentation, and gubernation is seen and consists.
Doct. 1. God … a sure providence, whereby he takes care for al… things▪ and directs them to his own glory.
It is … from the Text, in as much as all things by him, and for him are … … directed.
…. 1. Because God is the … of things from reason and wisdome of the greatest excellency, … from any necessity of his nature, nor yet from … ca…ualtie or coaction. And in such a cause, there is alway a regard had to the end, and an efficacions willing of it, together with an ordering of the means for attaining of that end accordingly.
Reas. 2. Because if God had onelyonly made the creatures, and had no care of them afterwards, or did not direct and govern them, the work of creation had been but idle, vain, and as done in jest. For workmen use not to take pains to perfect a work, and then neglect it, unless from too much leisure, and sport, or pastime they do it; which agreeth not to God.
Reas. 3. Unless God directed and governed all things that he created, his work would be imperfect, as not bringing it to its destinate end. It would also be subordinate to the operation or influence of some other upon it, that is not the principal, as we see it is among men. For he that makes a Ship, and directs, and governs her not afterwards in her …ailing; his work about her, it is but imperfect, and as it were vain, and his art and work is subordinated to the art of sailing, which doth the other and better sort of the work about that Ship.
Reas. 4. Common experience teacheth, that there is some present and powerfull wisdome every where, that is efficacious in its workings and intentions, whereby creatures are directed in their operations. For without it, the kinds of all things could not have been preserved, and propagated under the same forms and figures, parts and dispositions, through all generations. Without it also, creatures that want reason, could not be directed to tend to some certain end unknown to themselves, and to possess certain places most convenient for them, and to seek the order and preservation of the universe or whole, rather than their own particular. Without this providence it cannot be understood, how some beastshave such instinct, & as it were some beams of a certain wisdome imparted unto them, as they have; as may be seen, in Ants, Bees, Spiders, Swallows, Storks, of which the Scripture it self speaks, and in many other beasts, which are rightly said to be borne, as it were with a Law, a Book and a Lanthorne; with a Law, which they follow and observe constantly▪ in all their operations, in which Law a certain art and wisdome manifestly appears. With a Book, wherein they have that Law written down to them, because it is ever present with them, and indeed written or engraven on their soules. With a Lanthorne also, because at all times they so radily read therein, and perceive all such things, as agree to their condition.
Use 1. Of Information, that we may have a care solidly to establish our Faith in this behalf, because providence is amongst the first principles of Religion, whence the glory of God mainly depends, and our affiance, patience, reverence, humility, and all the rest, that belong to the real practice of religion.
Use 2. Of Direction, that we lean not to our own, or to other mens wisdome and providence, but to apply our selves alwayes to lay hold on the providence of God, that we may rely on it in all things.
Doct. 2. The providence of God includes in it self not onelyonly the intention, but also the attainment of its end.
For all things are no less certainly for him, than they are either by him, or from him.
Reas. 1. Because divine providence is most perfect, and therefore alwayes attains what it intends properly. For that is the imperfection of mans providence, that it often attains not its end, but is hindered by some other causes.
Reas. 2. Because if God attained not his purposed end, then would he suffer some change in his blessedness and happiness of condition; because it is a more blessed thing to have all ones desires and purposes fulfilled, than to fall beside some of them.
Reas. 3. Because thence also would follow diminution of Gods eternal knowledge. For no wise man proposes that to himself to be attained, which from the beginning he knows, that he shall never attain.
Use 1. Is of Refutation, against such that turn divine providence into a humane providence.
Use 2. Of Consolation to all believers, to whom God hath promised, that he will provide and see for them, so as all things at last shall turn to their good and eternal happiness.
Doct. 2. This providence of God extends it self to all things. This is clear in the Text.
Reas. 1. It is as much extended to all in the world as a good and wise master of a family, hath a care (as much as in him lieth) of all things, that are done in his house.
Reas. 2. It is extended to every thing that was created of God. For in the same manner providence follows upon creation, as the Apostle teacheth that provision doth upon procreation, and seeing to children and others in the family, 1 Tim. 5. 8. For God in some sort is called the Father of all things that he created.
Reas. 3. He hath a care of all noble and great things, because the direction of such makes evidently for his glory.
Reas. 4. He cares also for the least and vilest things, as the haires of our head, and the like, Mat. 10. 29. Because his wisdome being infinite, these cannot escape it. As from the greatness of them, his being is not helped, so from the littleness of them, he is not hindered to care for them. Oftentimes also, from least things, very great things depend, and from vile or base things, a noble change followeth, either for the better or for the worse.
Reas▪ 5▪ This providence is extended not onelyonly to things that of necessity are, or must be, but to contingents also, or things voluntary; because contingents, they are mutable, and subject to many casualties, coming from the course of many causes, & do most of all require the government of a superior power, that they may be rightly ordered, left all should run into confusion. And voluntary things are of a most noble operation, and of a higher nature, than any natural things are, and therefore most of all do depend upon Gods care for them and over them. And these things are so cared for of God, that their nature is not thereby overthrown, but established and governed. For it is rightly said of divine providence, that though it attains to its end with strength, yet even in doing so, it disposeth all things sweetly; that is, according to the nature of all and each, that he himself put into them in the Creation, and yet conserves and governs by his providence. For there is nothing in Gods providence that brings a necessity upon any thing properly so called; but onelyonly a certainty which no wayes withstand the nature of contingency and liberty.
Reas. 6. This providence is extended not onelyonly to things good, but also to evill; nor yet onelyonly to evills of punishment, but also to evils of sin; because, though evill was not created of God, and in this respect is not properly and in it self the subject of divine providence; yet because it comes from the creature of God, and of its owne nature disorders the work of God, and is contrary to the order that God appointed, and therefore ought of necessity to be ordered and limited of God; otherwise the most noble work of God, if he had no care to the contrary, would run into great disorder: and because there is in sins the greatest confusion and disorder, therefore it is mo…t of all required here, that God exercise the power of his providence; in regard of whom onelyonly evill hath some kinde of good in it; to wit, as far as it is ordered by him, and turned to good.
Use 1. Is of Exhortation, that we may alwayes have our affiance firm, and immovable, and fixed on God; because, If God be for us, who can be against us? seeing all things are directed and governed of God.
Use 2. Is of Admonition, that we depend upon no creature, but upon God alone; because all things are governed of God. And then that we learn to reverence and fear God in all things, seeing his providence, that is to be reverenced and feared, hath a hand in all things.