Body of Divinity, Book 3 · Chapter 9
CHAP. IX. Of GODS Providence.
TWo things are to be discussed about it.Moses affirmeth Gen. 2. that God rested from all the works which he had made, that is, from creating new species, but he creates individua daily, and both governs and preservesthem, and the species or kinds of things already made, Ioh. 5. 17. Requies dupliciter accipitur, uno modo pro cessatione ab operibus. Alio modo pro impletione desiderii. Et utroquo modo dicitur Deus requievisse die septimo. Primò quidem, quia die septimo cessavit novas creaturas condere. Alio modo secundùm quod rebus conditis ipse non indigebat, sed s…ipso fruendo beatus est. Aquin. part. 1. Quaest. 13. Art. 2. Providentia Latinè dicitur à videndo, at Hebraicè, ut & Latinè vox à sensu ad intellectum transfertur. Rivetus. In its proper signification it may seem to comprehend all the actions of God, that outwardly are of him, that have any respect unto his creatures, all his works that are not ad i…tra, essentially belonging to the Deity. Mr Owens Display of Armin. c. 4. See more there.
1. That there is a Providence, whereby the world is governed.
2. What it is.
1. That there is a providence which governeth the world, and that nothing is done in the world without the certain and determinate counsel of God, is thus proved,
First, Faith which leans and rests on testimonies of holy Writ, Psal. 14. 2. & 33. 13. the 104 Psalm wholly, and Psal. 91. 8, 9, 10, 11. Act. 17. 25, 28. Eph. 1. 11. Heb. 1. 3. At the Feast of Tabernacles, the Jews were wont to reade the Book of Ecclesiastes, principally because it speaks so much of the Works of Gods Providence.
2. Certain demonstrative reasons, taken
1. From the causes, viz. the Attributes and Nature of God.
1. There is a God: therefore providence, because he is a most powerful and wi…e King, Isa. 44. 6, 7. Epicurus granted that there was a God, yet he denied providence, then which (saith Lactantius) what can be more repugnant? Etenim si est Deus; utique providens est, ut Deus; nec aliter ei potest divinitas attribui, nisi & praeterita teneat, & praesentia sciat, & futura prospiciat. Lactant. de ira Dei.
2. The omnipotent will of God, whereby all things are done, without which nothing can come to passe.
3. His infinite wisdom, whereby he can be present with all things which are done in his Kingdom, Ephes. 1. 11.
4. His Justice in distributing rewards and punishments, and goodnesse whereby he communicateth himself to the creatures.
5. His fore-knowledge of all things, unchangeably depending on the counsel andGod by his Prophet infallibly foretold future contingents. decree of God, Prov. 15. 3.
6. He regards the ends of things, therefore also the means to those ends.
7. He is the first cause: therefore on him depend the second causes. There is a concurrence of the first cause with all the acts of the second causes, Causa prima concurrit immediatè cum omni agente creato, say the Schoolmen. Dan. 3. 27. The Lord took not away actum primum, the nature of fire, but actum secundum, suspended his own concurrence.
2. From the Effects: the Works of God, Iob 12. 7.
1. The most wise order of things both natural and politick, which could not beThe Devil would else overturn all, and the godly would be of all men most mible, Joh. 16. 20. setled, much lesse preserved by blinde nature, chance or fortune. Aristotle judiciously observes, if any one should come out of darknesse into this light of the world which he never saw before, nor heard of, and should consider the courses of things, he could not doubt that all these things were ordered by the care and counsel of a most wise and powerful Prince.
Secondly, Natural notions, or the law of Nature in the difference of honest and dishonest things.
Thirdly, Peace or torment of Conscience from keeping or violating the Law.
Fourthly, Punishments and rewards agreeable to mens deeds: which prove there is some Judge of the world, and revenger of sins, whose severity we cannot shun, Psal. 58. 11.
Fifthly, Heroick Motions, Vertues, and singular Gifts given by God to Princes, Magistrates, Inventers of Arts, Artificers and others, for the common benefit of mankinde.
Lastly, By the same reasons it is proved, that there is both a God and Providence.
2. What Providence is?
It is an external and temporal action of God, whereby he preserveth, governethIt is the execution of Gods decree, whereby he upholdeth and governeth all things according to the counsel of his will. It is continuata quaedam creatio; Creation gives esse primò, Providence esse porrò. and disposeth all and singular things which are and are done, both the creatures, and the faculties, and actions of the creatures, and directeth them both to the mediate ends, and to the last end of all, after a set and determinate manner, according to the most free Decree and Counsel of his own will; that himself in all things may be glorified.
1. The matter or object of Gods providence, is the whole world, and whatsoever is bGod observeth all our particular speeches and actions, seem they never so small and trifling. God therefore pleaseth of purpose to put into writing things that seem not otherwise worthy the registring. See Psalm. 104. & 147.in it, for God eares for, and governs all things, Substances, Accidents, things great and little, necessary and contingent, good and evil, Heb. 1. 3. Nehem. 9. 6. The care of God for the bruit beasts, living creatures, all Meteors, is described, Psal. 135. Iob. 37. 2. & 38. Matth. 6. 26. Also concerning voluntary things and actions of men, good and bad, as Prov. 26. 1, 9. Ier. 10. 23. Psal. 139. 1. Psal. 33. 15. Concerning things that are contingent, Exod. 21. 13. Prov. 16. 33. Matth. 10. 29, 30.
The least and smallest things are by the God of Heaven ordered and disposed ofGod is maximus in minimis. Matth. 10. 29, 30. Gods providence is chiefly exercised about the noblest creatures Angels and men, Psa. 36. 6. according to his own pleasure and wisdome for very good purpose; not so much as a Sparrow fals to the ground without Gods providence; he saith, The hairs of our head are all numbred. Qui numeravit porcarum set as, multò magis numerabit sanctorum capilles. Tertul. He feeds the young Ravens, and hears them when they cry. Some say, when the young Ravens are a little grown up, and too numerous for to feed, the Dam casts them off, and that the Lord by his providence feeds them so cast off. Therefore Cicero was out when he said, Magna Dei curant, parva negligunt: and the Poet,
Non vacat exiguis rebus adesse Iovi.
Qui curat Angelos in Coelo, curat vermiculos in coeno.
The Reasons of this are these:
First, God is Infinite in all excellencies, infinite in wisdom: there may as muchProv. 21. 10. God is an understanding Essence, present in all places at all times, with all persons, therefore he must needs observe and know all their motions. 2. All things are spoken and done by an influence of power derived from him. He is the most principal worker of every action, without a special and immediate operation of whose might the secondary cause would be dead and powerlesse. 3. God hath given us a law to order men in all their words and carriages, little and great. 4. He is the Judge of all the world: he must judge certainly, infallibly and perfectly. wisdome be seen in little as in great things: all things in the world, yea even all things which might have been as well as those that have fallen out, are subject to his wisdom and power, nothing so small, but it is a fit subject of knowing and ordering.
Secondly, There is a necessary connexion and mutual dependance between great and small things, the one supporting and upholding the other, so that it is not possible to conceive how any thing should be ordered by God if all things were not, the little things being like the pins of a house which hold the building together, or the hinges of a great gate, upon which the whole is moved.
Thirdly, The meanest creature works for an end which it understands not, Amos 9. 3. a Serpent doth not bite without a command, the Lion that slew the Prophet but medled not with his carcase.
Object. These things are so small, as it is an abasement to the Divine Majesty to intermeddle with them.
Answ. It is his highest commendation to be Infinite, so that nothing can be hid from his knowledge: the Lords manner of working in the smallest things is so wise and excellent, as it serveth sufficiently to free him from all imputation of basenesse in regarding them. No Philosopher would count it a base thing to be able to dispute accurately of the nature of a flea, and to give a reason of its making and working: why therefore shall it be an impeachment to Gods glory, in a more perfect manner then we can conceive of both to know and guide them?
Object. 1 Cor. 9. 9. Doth God take care for Oxen?
Answ. He doth not take care for Oxen chiefly and principally, but subordinatly as his care is toward the other bruit creatures, Psal. 36. 7. & 147. 9. Paul doth not simply exempt the Oxen from Gods care, but denieth that the Law, Thou shalt not muzzle the mouth of the Ox that treadeth out the Corn, was especially written for Oxen, but rather for men, that they may understand what their duty is to the Ministers of the Gospel, whose labours they make use of.
The government of the world is in the hand of Christ as Mediator, Isa. 49. 8. Iohn 5. 22. When Adam fell by the breach of the Covenant, the world must else have perished, lying under the curse of the first Covenant. God the Father looking on man as a sinner could not dispense himself immediately any more. He therefore hath committed a two-fold Kingdom to Christ as Mediator,
First, A spiritual Kingdome, whereby he rules in the hearts of his Saints, Revel. 4. 3.
Secondly, A providential Kingdom, whereby he is the King of Nations, Ephes. 1. 22. Christ rules and governs the world by his Spirit, which Tertullian cals Vicarium Christi, Ezek. 1. 20. He hath as great a hand in the providential as spiritual Kingdom, in the government of Kingdoms and Nations, as well as in the hearts, of his people, Zech. 4. 7. The Angels are the instruments of the Spirit, and used by Christ in his providential Kingdom, these are the living creatures, compare Ezek. 1. 13. with 10. 20. They 1. rule all things for the Saints, Heb. 1 they make one Church with them, 2. They pray for them, Zech. 1. 11.
2. The kinds of Gods Providence.
1. The Providence of God, is either
1. General and common to all creatures, that whereby God taketh care of the world, and all things therein according to their nature, Acts 17. 25. Heb. 1. 3. Gen. 9▪ 1, 2, 3▪ Psal. 36. 6.
2. Special, that which doth peculiarly appertain to creatures endued with reasonThe Saints are under Gods peculiar providence, Zach. 2. 18. The Lord orders every thing for their good, Psal. 106 46. Nothing can do them hurt, Psal. 46. 1 Luke 10. 19. Isa. 54. 17. and understanding, viz. Men and Angels: and among them he looks chiefly to his Elect with a fatherly care, 1 Tim. 4. 10. and of this Providence is that place beforenoted, 1 Cor. 9. 9. to be understood.
The Lord hath promised his people a special interest in temporal salvation, Isa. 26. 1. & 60. 8. the Devil envies this, and complains of it, Iob 1. 20. This peculiar providence in temporal salvation consists in these things:
1. Their temporal salvation slows from electing love, the same principle that their eternal salvation, Isa. 43. 4.
2. It is grounded on the highest relation, Exod. 4. 22, 23. Ier. 31. 20. & 24. 3.
3. It is grounded on a promise, Psal. 119. 41.
4. It flows from the Headship and Priesthood of Christ, Acts 7. 56. Ezek. 4. 19.
5. It comes out of Sion, Psal. 14. 7. & 53. ult. they have it as a return of Prayer, and a fruit of their communion with God in Ordinances.
6. It is a reward of their graces, Ps. 91. 9, 14.
7. They have the presence of God with them, Isa. 43. 2. Dan. 3. 25.
8. All their salvation works for their good, Isa. 4. 3. Rom. 8. 28.
2. Gods Providence is either, 1. Mediate, when God governeth creatures by creatures, as by means and instruments. But God useth them,
1. Not necessarily for want of power in himself, but of his own Free-will in theThe creatures are instrumentum arbitrarium not necessarium. abundance of his goodnesse. Whatsoever the Lord works by means, he can work by his own immediate hand without means. He is Independent in working as well as being. The Effect shall be more gloriously produced by his own hand immediately, then by the concurrence of second causes.
2. God well useth evil instruments besides and beyond their own intention, as the Jews, Act. 2. 23. and Iosephs brethren, Gen. 45. 5.
2. Immediate, when God himself without the ministry of the creatures doth preserve and govern things; this is called the making bare of his arm, Isa. 52. 2. Thus the Apostles were called, Gal. 1. 1. thus God made the world immediately without any instruments.
Though the Lord delights to use means in his providential administrations, yet he worketh sometimes without them.
First, To discover his own almighty power, the hearts of men would else be apt to be terminated in the creature.
Secondly, To keep up in the remembrance of his people a creating power. God hath the same power in the administration that he had in the Creation of all things.
Thirdly, To shew that he useth the creatures voluntarily not necessarily, Hab. 3. 17, 18.
Fourthly, To accustome our hearts in the meditation of heaven, when all means shall cease, and God shall be all in all.
3. Gods Providence is:
1. Ordinary and usual, when God governeth the world and things of the world according to the order and laws which himself set in the Creation.He is the governor of nature, else he could not cross nature. Neh. 9. 6. Heb. …. 3. Act. 17. 28
2. Extraordinary and unusual, when he worketh either against or beside that order so appointed, as in working miracles, Psal. 36. 6. Rom. 11. 36.
3. The Degrees and Parts of Gods Providence:
1. Conservation, Ioh 12. 14, 15. Psal. 44. 2. It is that whereby God doth uphold the Order, Nature, Quantity and Quality of all and every creature both in their kinde and in particular, untill their appointed end, Psal. 19. 1, 2. & 36. 6. & 65. 2.Tres sunt gradus divinae providentiae, 1. Conservatio, actio Dei, qua essentias Creaturarum quoad species vel individua, continuat, corumque agendi vires conservat. 2. Gubernatio, actio, qua prae summa sua autoritate, potentia & sapientia, de rebus omnibus disponit casque pro arbitrio suo regit. 3. Ordinatio, qua Deus pro admirand… sua sapientia & potentia omnia in ordinem redigit, fines certos & bonos constituendo, & media ad fines disponendo, & disposita regendo, Isa. 10. 6, 7. Wendelin. Psal. 135. 6, 7. & 136. 25. He conserves those things quoad species, which are subject to death in their individua, as Trees, Herbs, bruit Beasts, Men; He preserves things quoad individua, which are incorruptible, as Angels, Stars. This sustentation or preservation of all things in their being, is rightly by the Schools called Divina manutenentia, Act. 17. 28.
2. Government, it is that whereby God doth dispose and order all things according to his own will and pleasure, so that nothing can come to passe otherwise then he hath determined, Psal. 33. 13, 14, 15. Eccles. 8. 6. Psal. 75. 6, 7. Gubernatio quâ prospicit actioni rei ad finem Dan. 4. 30, 31, 34. conservatio quâ prospicit esse rei.
It is a great work of God to continue a succession of living creatures in the world, Psal. 104. 30. This is that for which God took order in the beginning; when having made the several things, he bad them Increase and multiply, and fill the face of the earth, Gen. 1. 22. God challengeth this work to himself in his speech to Iob 39. 1. One generation comes and another goes. It is noted as an act of Divine blessing to increase the fruits of the Cattle and the flocks of sheep and kine, Deut. 28. 4. Psal. 107. 38,
Reason 1. If this work were not wrought, the world would be empty of living creatures within one age: Beasts, Birds and Fishes, and all would fail within a few years, and so should men be deprived of that help and benefit which they enjoy by them.
Secondly, The power of propagating kindes is a wonderful work no lesse then that of Creation, done by a wisdom and power infinitely surpassing all the wisdom and power of all men.
Let us sanctifie God in our hearts by contemplating this great work. We see the truth of one part of the narration of Scripture, in the increasing and multiplying of creatures, and we see it done by a secret and hidden way, let us therefore believe his promises. Can God promise any thing to us more exceeding our reason, to conceive how it should be effected, then it exceeds our reason to think how the kinds of things are increased and continued in the world for so many hundreds of years? We can see no reason how an egg by the Hens sitting upon it for a few dayes should be made a Sparrow, Starling, Hen, or other Bird.
God prepareth fit nourishment for all the creatures to eat, and conveyeth it to each of them in that quantity and season which is fittest for them, Psal. 104 27, 28. & 145. 15. & 147. 9. & Psal. 136. 25.
Reasons. He that provideth food for all, must know their number, their nature and places of abode, and their several needs, and he that knows these particulars, must be none other but God: he must know the quantity of the thing provided for food, and the quality of it, and the season of it, and none can do these things but an infinite Essence, that is to say, a God. 2. God in providing for the Creatures, provideth for man who feedeth on them, and he declareth his own wisdom and goodnesse in continuing the kinds of things, and continuing them in welfare.
This should teach us faith in Gods promises, by which he hath undertaken to seed and to provide for us, so our Saviour argues Mat. 6. 26.
Object. The adversity of the good, and prosperity of the wicked seem to oppose Gods providence. If there were any providence, God would see that it should be Bonis benè, & malis malè: si Deus est, unde mala, si non est, unde bona?
Answ. There is no man absolutely good or absolutely evil, but as the bestGod turns the misery of the godly to their special good, and the prosperous estate of the wicked is an occasion of their woe. have some evil, so the worst have some good, and therefore God will punish that evil which is in the good with temporal punishments, and give temporal blessings to the evil for the good that is in them: that seeing all good must be rewarded with good, and all evil with evil: the good of the good might have an everlasting reward of good: and on the contrary, the evil of the evil might have an everlasting reward of evil▪
The godly are many times brought to great straights:
1. That their sufficiency may be in God alone, and that they may live by Faith.
2. That he may make them partakers of Christs sufferings, Rom. 8. 29.
3. Though they be in wants, God is all-sufficient to them in the losse of all things, 2 Cor. 6. 10. Hos. 14. 3. The wicked often have great abundance, Psal. 73. 7. but they receive these things ex largitate, from an over-flowing bounty, not from any interest and propriety in God. 2. These things are their portion, Psal. 17. 14. they are but solatium to the godly, and praemium to them, as Prosper speaks, as afflictions are justi exercitium, and injusti supplicium, saith he. 3. These outward things are often their snare, Iob 20. 22.Consectaries from Gods providence. Satis constat Epicurum, quem admodum animorum immortalitatem, ita Dei providentiam sustulisse. Voss. in Maimon. de Idol c. 2. Gods providence is like a well-drawn picture which eyeth each in the room. O tu bone Omnipotens, qui sic curas Unumquem. que nostrum tanquam solum cures & sic omnes tanquam singulos. August. confes. lib. 3 c. 11. His providence is conversant about sin, but without sin. The story of Ioseph is one of the fairest draughts of providence, a lie cast him into prison, and a dream fetcht him out.
1. It refutes the fancy of Atheists and Epicures, which pretend that the observation of such slender matters, holds no correspondence with Gods greatnesse. Aristotle said, It was as unfit for Gods knowledge to descend into these inferiour things, as for a Prince to know what is done in the kitchin. Whereas it is Gods greatest greatnesse to be Infinite, the light of the Sun extends to every little hole. 2. Some say he cares for universal things only, and not singular; but then he should not care for himself, and his Knowledge should not be Infinite. He takes care for all things as if they were but one, and for every thing as if that one were all.
2. We must admire and adore the excellency of God which knoweth all things. David contemplating this point, confesseth this knowledg is too wonderful for him.
3. Let us often put our selves in minde of this truth, that it may work in us a reverent care of ordering all our words and actions aright in his sight, that nothing may slip from us unworthy his eye and ear, offensive to his most great and pure Majesty, and all-seeing eye. How careful are we of our speeches and actions, when we know that they are marked by some one of note and quality?
4. God hath a general providence about all things, yea even in sins. God determines sin in regard of time and measure, and orders it: and evils of punishment, Iob 1. 21. & 2. 10. The Lord hath taken away, when the Sabaeans spoiled him. Amos 3. 6. Is there evil in a City, and the Lord hath not done it?
God preserves the persons and estates of his people in evil dayes. They are called The hidden ones, Psal. 81. 3. See Isa. 26. 12.
Esth. 6. That the King should not sleep that night, and that then he should call for a book rather then any thing else, and that book of the Chronicles, and that in that book …e should light on that place which specified Mordecai's service.
1. The Lord decrees their preservation from eternity, there is an election to preservation as well as to salvation: See Isa. 4. 3. Dan. 12. 2.
2. In evil times the Lord sets his mark upon them, Ezek. 9. & Revel. 7. he will order all things so that the judgement shall not come till they be secured.
3. He so orders all things that every thing shall tend to their deliverance.
4. The Lord will speak to the hearts of those that are the instruments of vengeance that they shall shew kindnesse to them, the great rule of God in the world is over the spirits of men, Ier. 39. 11, 12.
5. Sometimes God raiseth up the spirits of his people that they overcome their oppressors, Isa. 41. 15. Zech. 16. 3.
6. By ordering of counsels, reports and apprehensions.
A Philosopher could say in danger of shipwrack in a light starry night, Surely I shall not perish there are so many eyes of providence over me.
We shall never feelingly applaud and acknowledge Gods Wisdom, Justice, Goodnesse, or other Excellencies, if we contemplate not the exercise of them in the works of his providence, but in observing these, we shall surely attain an high esteem of him, and be ready to confesse his worth. When Gods works imprint not in our hearts a reverent fear of him, a hearty love to him, a confident trusting in him, a dutiful submission to him, and the like vertues, they are fruitlesse to us, and we receive no profit by them.
In respect of God, there is no confusion, but he rules wonderfully in the midst of all disorder that seems to be in the world, wisely disposing of the same to the glory of his great name, Eccl. 5. 7. & 3. 17. Isa. 26. 20, 21. Iob 21. 30.
It teacheth us thankfulness and patience, if things make for us, to praise God; if against us, to be humbled.
If thou beest hungry and in penury, murmur not nor repine, but say with theEliz. Young. Vide Histoire universelle du D' Aubigne Tome premier, l. 5. c. 1. & 2. p. 371, 372. &c. 4. p. 379. I trust God which hitherto hath preserved and led me by the hand, will not now of his goodness suffer me to go alone Q. Elizabeth. Stow Chron. blessed Martyr, If men take away my meat, God will take away my stomack. Merlin during the massacre at Paris, some fortnight together, was nourished with one egg a day laid by an hen that came constantly to the hay-mow where he lay hid in that danger. The whole power almost of France being gathered together against the City Rochel, and besieging them with extremity who defended the Town, God in the time of famine and want of bread, did for some whole moneths together daily cast up a kinde of fish unto them out of the Sea, wherewith so many hundreds were relieved without any labour of their own.
Be of good comfort Brother (said Ridley to Latimer) for God will either asswage the fury of the fire, or else strengthen us to abide it.
In the time of the Massacre at Paris, there was a poor man, who for his deliverance crept into a hole, and when he was there, there comes a Spider and weaves a cob-web before the hole; when the murtherer came to search for him, saith one, certainly he is got into that hole: No saith another, he cannot be there, for there is a cob-web over the place; and by this means the poor man was preserved.
Let us observe the signal acts of Gods providence amongst us. He studies not thePsal. 106. 2. & 14. 2. Psal. 92. 4, 5. Psal. 107. ult. Psal. 48. 8. Scripture as he should, which studies not providence as he should; we should compare Gods promises and providences together. What we hear of him in his Word, with what we see in his Works.
There is a three-fold vision of God in this life, In his Word, Works, and in his Son: answerable to our vision of God will be our communion with him.
The very Providence of God is sometimes called Prudence:
Nullum numen habes si sit Prudentia, sed nos
Tefacimus Fortuna Deam, Coeloque locamus. Juven. Sat. 10.
Prudence in man is a vertue some way like Providence in God. Prudens dicitur quasi porrò videns. Isid. in lib. Etym.
Austin preaching once forgat what he had purposed to utter, and so made anAustin travelling on the way mistook it, and thereby saved his life, escaping an ambush of the Donatists. See a special providence in Mr Clarks Life of Mr Dod. p. 411. Totum vit… meae curriculum plenum est mirandarum divinarum liberationum ex magnis morbis, periculis, calamitatibus, nullum elementum est à quo non infestatus sum. Scultet. praefat, ad curriculum vitae. excursion from the matter in hand, and fell into a discourse against the Manichees. Possidonius and others dining with him that day, Austin told them of it, and asked them whether they observed it. They answered that they observed it, and much wondered at it. Then Austin replied, Credo quòd aliquem errantem in populo Dominus per nostram oblivionem & errorem curari voluit. Two daies after one came to Austin before others, falling at his feet and weeping, confessing also that he had many years followed the heresie of the Manichees, and had spent much mony on them; but the day before, through Gods mercy, by Austins Sermon, he was converted, and then was made Catholike.
The End of the third Book.