Divine Truths in Jesus Christ, Chapter 8

Divine Truths in Jesus Christ · Chapter 8

p. 156CHAP. VIII.

Chap. 8 Gods Providence aſſerted from Scripture, Philoſophy, and Reaſon. It hath a double act, Conſervative, and Ordinative; both are manifeſted in Chriſt. It was over Chriſt, over his Genealogy, Birth, Life, Death. Over the fruit of his Satisfaction, in raiſing up a Church. It aimed at a Church; directed the means, and added the bleſſing. That Opinion, That Chriſt might have died, and yet there might have been no Church, is falſe. All other Providences reduced to thoſe over Chriſt and the Church. Epicurus's Objection againſt Providence anſwered. Providence over free acts of men aſſerted, and yet Liberty not deſtroyed. The Objections touching the Afflictions of good men, and the event of Sin, ſolved. The Entity in ſinful actions diſtinct from the Anomy: the Order from the Ataxy.

HAVING ſpoken of the Divine Attributes, I now proceed to ſpeak of Providence, which in a ſpecial manner directed this great Diſpenſation, God manifeſt in the fleſh; in which, as we have ſeen, the Attributes of God do eminently appear. Providence is more than Previdence; foreign is not nude Preſcience; it is, as a learned man ſpeaks, Praecognitio cum curâ, a Precognition with care. It is the Divine Reaſon of the Supreme Lord, which diſpoſes of all things; it is that act of God whereby he doth in eternity pre-ordain, and in time direct every thing to the great end of all, his own glory. The Scripture doth very fully ſet forth this: Of him, and p. 157through him, and to him are all things, Rom. 11.36: Of him as the Author, through him as the Conſervator and Director, and to him as the ultimate End, are all things. He giveth life, and breath, and all things, Acts 17.25. In him we live, and move, and have our being, ver. 28. The original, the continuance, the guidance of all is from him. As a mighty Monarch he doth whatſoever he pleaſeth in heaven and in earth. Pſal. 135.6, He doth according to his will in the army of heaven, and among the inhabitants of the earth. None can ſtay his hand, or ſay unto him, What doſt thou? Dan. 4.35. All places are within his dominion, all creatures are under his government: Known unto him are all his works, foreign, from eternity, Acts 15.18. He worketh all things after the counſel of his own will, Eph. 1.11. That the things in time may anſwer and go true to the counſels in eternity, Providence works and watches over every thing; Angels are not above, nor Worms below the care of it. It reaches to the great Image of Earthly Monarchy, Dan. 2. It humbles it ſelf to hairs and ſparrows, Mat. 10.29, 30. Natural Agents, though determined ad unum, cannot act without the concurrence of it. Free Agents, though upon the wings of liberty, cannot flye out of its dominions. Meer Contingents, as the Lot, are aſcertain'd by it. In every thing it ſits at the ſtern, and moderates the event.

The Philoſophers do, at leaſt in ſome ſort, own a Providence. Thus Theophraſt, foreign, There is a Divine Principle, by which all things both are, and continue to be. Thus Ariſtotle, What the Governour is in the Ship, the Driver in the Chariot, the Maſter in the Dance, the Law p. 158in the City, the Leader in the Army, that is God in the World. Thus Tully argues; God is the moſt excellent being, and therefore muſt needs be Governour of the World. Plato's Idea's exiſting in the mind of God, were, as is thought, no other than his Decrees. The Fate of the Stoicks, is by ſome taken for nothing elſe but the Providence of God. Hence the Epicureans, who denied Providence, in contempt called it, Anum fatidicam Stoicorum, the Stoicks foretelling old woman. There was excellent Divinity in the ancient Fable, That foreign, or Providence, was Midwife to Latona, that is, Nature. The Creature, though never ſo pregnant with power, brings forth juſt nothing without it.Auſt. de Civ. l. 10. c. 14. Plotinus diſputes, That the Providence of God reaches to the loweſt things. The Flowers have their beauty from an incommutable form; the ſenſible World comes from that intelligible one which is with God.

Reaſon evinces this Truth.Si eſt Deus, utique Providens eſt ut Deus, nec aliter ei poteſt divinitas attribui niſi & praeterita teneat, & praeſentia ſciat, & futura proſpiciat. Lact. de Ird. A World without a Providence is a very great abſurdity: in ſuch a caſe how ſhould God be God? May he be an infinite Mind, and without forecaſt? or a pure Act, and do nothing at all among his creatures? May he be every-where preſent, and no-where profitable? Or fill all things, and ſignifie nothing? May he be an intelligent Agent, and without an End? Or the Great Alpha, and forget that he is Omega? May he be Creator of all, and yet no Proviſor? Or Almighty, and yet not reign over his own World? May he be infinitely Wiſe and Good, and yet neglect himſelf and his Creatures, his own glory and their good? Is it imaginable that ſuch an One as he ſhould frame a World out of nothing, and ſet it in delicate Order, p. 159meerly for Fortune to ſport it ſelf in, or to ſhufflle down into confuſion? And how then could the World be a World? Or how could it ſtand in order, or its parts hang together by links of amity? Without the hand and touch of Providence, Nature would jangle and be out of tune: without its glue and virtue, the whole ſyſtem would unframe and fall aſunder in a moment. If God, ſaith Bradwardine, De Cauſa Dei, l. 1. c. 14.ſhould ceaſe to be, there could be nothing paſt or future, true or falſe, poſſible or impoſſible, neceſſary or contingent: ſo neceſſary is He. I may ſay, If God ſhould ceaſe to work, there could be nothing in all the world but perfect nullity. So neceſſary is his Providence.

There are two great acts of Providence; the one is Conſervative, which upholds all: The other Ordinative, which directs and diſpoſes of all. Both are eminently ſet forth in Jeſus Chriſt.

The firſt act of Providence is Conſervative, and upholds all; the Creature cannot preſerve and immortalize it ſelf, for then it would be a Self-ſubſiſtence, and a God to it ſelf: it ſtands juxta non eſſe, at the brink of nullity; and unleſs that Divine Power which brought it from thence into being, hold it up there, it naturally returns and falls back into Nothing as its Center. Preſervation is an influx of Being; and none but the Supreme Being, which is its own original, can afford ſuch a thing. It is a continued Creation, and none but he who gives eſſe primo, the firſt being to a creature, can give eſſe porro, the ſecond or protracted being to it. Should he withdraw his influence, or ceaſe continuo facere, ſtill to go on preſerving and new-making, as it were, his Creature, p. 160it would vaniſh into nothing; no creature could begin where he left, or carry on the work. Should all the Angels in Heaventry and put out all their ſtrength, to guard and keep up in being the leaſt particle of matter, and that but for one moment only, they could do nothing, they could not be Creators at ſecond hand, I mean in point of Preſervation. The Earth, being the Center of the World, ſeems to ſtand faſt, and yet without Providence it would waver into nothing. The Sea is a vaſt ſpreading. Element; and yet were it not in the hand of Providence, it would contract it ſelf into nothing. The Heavens are ſtrong bodies, and yet all thoſe glorious Arches, unleſs kept in repair by Providence, would fall and totter down. The Angels are immortal Spirits, and yet their immortality is a donative and a continual ſpiration from the Father of ſpirits; the knot of their perpetuity is Providence, and without it they would break and diſſolve into nothing. Providence, we ſee, contains and preſerves all things: a great truth this is, but it was never ſo manifeſted as in Jeſus Chriſt. If ever any creature might preſerve it ſelf, one would think that the higheſt, nobleſt of all ſhould do ſo; his human nature was lifted above the top of the Creation, above the higheſt Angel: It was, which never any Creature was before, aſſumed into the Perſon of God; yet it had no ſubſiſtence of its own, it did not preſerve it ſelf; it was held by that Deity which it did cohabit with in the Perſon of the Word: ſtill it was a Creature; it could not, like the Deity, ſpread it ſelf over the World: it was not a ſelf-ſubſiſtent or independent upon its Creator. Here we plainly ſee, that no creature, no not the higheſt, can ſupport p. 161it ſelf in being without Providence. Ellhardus Lubinus, in his Book De Cauſa Mali, hath drawn a very ingenious Scheme to ſhew the dependence of the Creature upon God; he ſets the ſummum Ens uppermoſt, under it the ſcale of Creatures in their order, firſt Angels, then Men, then Beaſts, then Vegetables, then meer being, under all imum nihil. As far as the ſummum Ens draws any thing ex imo nihilo, out of meer nothing, ſo far it aſcends the ſcale into being, or life, or ſenſe, or reaſon, or Angelical perfection: As ſoon as he leaves it, it ſinks down into the imum nihil, into nothing. This doth in a very lively manner ſet forth the dependence of the creature upon its Maker; but it was never ſo fully ſet forth as in Jeſus Chriſt: His human nature, though above the whole ſcale of creatures, is ſupported by the Deity: No creature now may preſume that it can be a ſelf-ſubſiſtent, or ſtand upon its own bottom; all muſt confeſs a Providence ſupporting and bearing of them up in being.

The ſecond act of Providence is Ordinative, it directs and governs all: God ſteers the ſhip of the World, and all the paſſengers in it: He orders the great Houſe, and all the Families of creatures in it. Providence turns every wheel in nature; and when there is a wheel within a wheel, intricacy and ſeeming croſsneſs of motion; yet there is an eye in the wheel, a wiſe Providence which preſerves order in confuſions. All things are directed by congruous means to their proper end. There are millions of creatures which know not what an end is; but Providence conducts them thither. Millions of Events are caſual as to us; but there is a certainty in Providence. p. 162Millions of acts are free as to us, yet Providence hath a ſoveraignty over them. In all things God is Alpha and Omega, the firſt Mover, and the laſt End; the wiſe Diſpoſer and ſure Moderator of every thing for his own glory. This great Truth is excellently ſet forth in Chriſt. Three things will make this evident.

1. There was a ſignal Providence over Chriſt.

2. There was a great Providence over the fruit of his Satisfaction, in raiſing up a Church.

3. All other Providences may be reduced to the other two.

1. There was a ſignal Providence over Chriſt. Gods eye and heart were upon the Temple, which was but a type; how much more intent muſt they be upon Chriſt who is the ſubſtance? Providence all-along had an eye upon him: It watched over his Genealogy; a deluge ſwept away the corrupt World, but Noah muſt have an Ark; the true Noah, the Meſſiah, who is our reſt and comfort, was to come from him. Abraham's body, and Sarah's womb, were both dead; yet there muſt be an Iſaac, that the true Iſaac, the joy of the Father, may come in the fleſh from him. Iſaac was in a ſort offered up, that he might be a type of Chriſt; but not ſacrificed and actually ſlain, that Chriſt might come from him. Judah and Tamar commit inceſt, yet Providence is not at a ſtand; no Medium is too hard for it; even this way come the Holy One into the fleſh. Ruth muſt leave her Countrey, and be married to Boaz, that David, and afterwards Chriſt, the true David, whoſe Kingdom was to be perpetual, might come from thence. The whole Scripture aims at Chriſt; but p. 163the Book of Ruth ſeems to be penned on purpoſe to ſhew forth his Genealogy. The Tribe of Judah was carried to Babylon; the Family of David was brought into a very low mean condition: but Judah muſt return again, the withered ſtem of David muſt bud and bring forth the Meſſiah, and that when it was in the loweſt ebb. The Lamp of David was almoſt quite extinct; but at the coming of the Meſſiah it was turned into a glorious Sun, which ſhould reign for ever. When Chriſt was to come, Providence took order that it ſhould be in due circumſtances, a long train of types and ſacrifices, ſuch as filled many ages, paſſed before his appearance. There was Gallicinium Prophetarum, the Cock-crowing of the Prophets, before the riſing of this Sun. John Baptiſt came a little before, to prepare the way of the Lord by Sermons of Repentance. At laſt he came in the fulneſs of time, in the prae-appointed hour, when the Gentiles were deſperately corrupted, when the Jews were horribly degenerate, then he came to heal the world. He was born in the right place. Auguſtus's Tax calls up Joſeph and Mary to Bethlehem, the Houſe of Bread, that there our Saviour, the true Bread from Heaven, might be born. He being God and Man in one perſon, Providence took order, that all along there ſhould be an appearance of Majeſty and Meanneſs: At his birth there was a Star directing to him, wiſe men worſhipping him, an Hoſt of Angels congratulating the good tydings; yet himſelf an Infant, wrapped in poor clouts, and laid in a Manger. In his life he eaſt out Devils, yet was tempted; he healed infirmities, yet was weary. The glory of Myſteries and Miracles brake forth from him, yet he was in the faſhion p. 164and frailty of a man. The Officers a little before his death, went backward and fell to the ground; yet he was apprehended: He was crucified through weakneſs, but liveth by the power of God. He hung upon a Croſs, but even there triumphed over all the powers of darkneſs. All which ſuits to God in the fleſh. Nothing more ſublime than God, nothing more vile than Fleſh. Accordingly in our Saviour there appeared a mixture of glory and weakneſs. To add but one thing more; Providence would have the righteouſneſs of his life, and the ſufferings of his death, to be ſuch as might be a full and ample Satiſfaction for the ſin of the world; and ſo it was. The righteouſneſs of his life highly honoured the rule of the Law; the ſufferings of his death were accommodated, as much as could be, to the curſe of the Law. Here the two great things, in which the Law hath as high a completure as could poſſibly be in a Sponſor on our behalf, that is, fulfilling the righteouſneſs, and bearing the curſe of the Law, were both eminently compriſed. Here the two great Attributes of God which called for a Satisfaction, that is, his Holineſs, which perfectly hates ſin; and his Juſtice, which puniſheth it; were both gratified to the full. This Satisfaction, as obediential, pleaſed Gods Holineſs; as penal, ſatisfied his Juſtice; in both there was foreign, a ſweet-ſmelling ſavour unto God. He was, at leaſt, as highly, if not more, pleaſed in it, as he was diſpleaſed at the ſin of a world. Thus there was, as Providence would have it, a very full and juſt compenſation for ſin, and withal a redundancy of Merit to procure all good things for us.

p. 1652. There was a great Providence over the fruit of his Satisfaction, in raiſing up a Church to God. The Son of God aſſuming our nature, and in it making ſo glorious a ſatisfaction for us, Providence would not, I may ſay (without diſparagement to its own perfection) could not, ſuffer ſo great a thing to be vain, or to no purpoſe; no, it therein aimed at a Church: Two things will make this appear.

The one is the Promiſes of God. He did not only ſay, That Chriſt ſhould be a light to the Gentiles, and his ſalvation to the ends of the earth, Iſa. 49.6; but in expreſs terms, That he ſhould ſee his ſeed, Iſa. 53.10: Which Promiſe having no other condition but his death only, did thereby become abſolute; it was as ſure as the Truth of God could make it, that there ſhould be a ſeed, a progeny of believers: And for the continuance of this ſeed ſucceſſively, remarkable is that promiſe foreign, filiabitur, nomen ejus, His name ſhall be ſonned, or childed, from generation to generation, Pſal. 72.17: There ſhall from time to time be a company of believers coming forth as the genuine off-ſpring of Chriſt. Thus run the Promiſes; and if God take care of any thing, he will take care to be true. If Providence (which without an aim is not it ſelf) aim at any thing in all the world, it will aim at the performance of the Promiſes; the keeping of Gods word being more precious to him than the preſerving of a World.

The other thing to clear this point, is the End of Chriſts death, which is ſignally ſet down in Scripture. Chriſt loved his church, and gave himſelf for it, that he might ſauctifie and cleanſe it with the waſhing of water by the word, Eph. 5.25, 26. He gave himſelf for us, p. 166that he might redeem us from all iniquity, and puriſie unto himſelf a peculiar people, zealous of good works, Tit. 2.14. He died that he might gather together in one the children of God that were ſcattered abroad, John 11.52. Here the end of his death is plainly expreſſed; and if Providence did not aim at the ſame thing, how ſhould the wills of God and Chriſt ſtand in harmony, whilſt Providence neglects what Chriſt deſigs? Or how ſhould Chriſt, after ſo vaſt an expence as his own blood, ever arrive at the intended end? To arrive at that by Providence, which Providence never aimed at, was impoſſible: to hit it by chance, was uncertain, and infinitely below ſuch an Agent as Chriſt, and ſuch a work as his Satisfaction. It was therefore the aim of Providence that there ſhould be a Church.

Further, Providence doth not only intentionally aim at it, but actually procure it. And here two things are to be noted.

1. Providence directs the outward means of grace: Theſe (which are things ſo great, that the Kingdom of God is ſaid to come nigh unto men in them) go not forth by chance, but by the Divine pleaſure; they are not hits of Fortune, but bleſſings of Providence, and that in a choice ſpecial manner: Evangelical light doth not, as the corporeal Sun, ſhine everywhere: Supernatural dews do not, as the common rain, fall in every place: Providence directs whither they ſhall go. Hence the Apoſtles did not, at leaſt for ſome time, let out their light, or drop their heavenly Doctrine in Aſia or Bithynia, Act. 16.6, 7, but paſs into other parts. Their Commiſſion was general, to preach to every creature; but they followed the duct p. 167of Providence in the executing of it. When Paul was at Corinth, his ſtay there was proportioned to his work, God had much people in that city, Act. 18.10. There was a great draught of believers to be made, therefore the Evangelical Net was long, and after caſt in that place, as Providence would have it: So the holy light was ſpread abroad in the World.

2. Providence takes order that the Holy Spirit in the uſe of the means, ſhould ſo effectually operate, as might infallibly ſecure a Church unto God. Hence, beſides the light in the means, there is an in-ſhining into the heart; beſides the outward hearing, there is an hearing and learning of the Father: Cathedram in coelo habet, In Epiſt. Joh. Tract. 3.qui corda docet: He hath a Chair of State in Heaven, who teaches hearts, ſaith St. Auſtin. There is not only a propoſal of objects, but an infuſion of principles, to aſſimilate the heart thereunto. The Goſpel doth not come in word only, but in power, and in the Holy Ghoſt, 1 Theſ. 1.5. A Divine power opens the heart, unlocks every faculty, diſſolves the ſtone which is in it, imprints the Holy Law there, and frames and new-moulds it into the image of God; and thus there comes forth a Church of Believers, or as the Apoſtle ſpeaks, a church of the firſt-born which are written in heaven, Heb. 12.23, and all this is from the Providence and good pleaſure of God. Hence Saint Paul ſaith, That they are called according to his purpoſe and grace, 2 Tim. 1.9. Saint James ſaith, That they are begotten of his own will, James 1.18. Saint John ſaith, That they are born not of the will of man, but of God, John 1.13. all is from the fo, the good-will and pleaſure of God. This Providence which watches over the Church, though it be a very p. 168ſignal one, and next to that over Chriſt himſelf, hath not wanted Adverſaries. Socinus ſaith, That Chriſt the Head was predeſtinated, but believers the Members were not.Caput quidem certum eſſe debuit, membra autem non modo incerta eſſe poſſunt, ſed etiam debent. Praelect. Theol. cap. 14. Corvinus ſaith, That notwithſtanding the death of Chriſt, it was poſſible that there might be no Church or believer. Grevinchovius aſſerts, That Redemption might be impetrated for all, and applied to none becauſe of their incredulity. This Opinion to me is a very impious one. The Learned Junius obſerves upon that of Socinus, Fieri potuiſſe, ut nemo hominum in Chriſtum crederet, ac nulla eſſet Eccleſia. Cor. contr. Mol.That it is a portentous and monſtrous thing, that there ſhould be an Head without a Body.Omnibus potuit eſſe impetrata redemptio, & tamen nullis applicari propter incredulitatem. Grevinch. contr. Ameſ. And the Profeſſors of Leyden **Cenſur. fol. 289.call that of Corvinus Dogma foreign, an opprobrious and blaſphemous Opinion. The impiety of it appears in the foul conſequences which flow from thence.

1. It puts the lye upon the Promiſes of God. He ſaid that Chriſt ſhould have a ſeed, Iſa. 53.10; and yet according to this opinion, he may be childleſs, and have none at all. He ſaid, That he ſhould have the heathen for his inheritance, and the uttermoſt parts of the earth for his poſſeſſion, Pſal. 2.8; and yet he may have nothing. He ſaid that he ſhould reign for ever, and of his kingdom there ſhould be no end, Luk. 1.33; and yet by an utter failer of ſubjects he might not reign at all, and of his Kingdom there might be not ſo much as a beginning. He ſaid, That he ſhould be head over all things to the church, Eph. 1.22; and yet he may have no body; nay, nor ſo much as one poor member of it. Notwithſtanding all the Promiſes, p. 169he may be a Father without Children; an Heir without an Inheritance; a King without Subjects; an Head without Members: And how can theſe things be! Or how can God be true to his word, which is dearer to him than the whole frame of Heaven and Earth! Neither will it ſalve the matter to ſay, That in the event there was a Church, and ſo much God foreknew: For if he foreknew it, it was a certain immutable thing. Meer Caſuals, ſuch as may be or may not be, are not the objects of Preſcience. If a Church might be, or might not be, as this Opinion would have it, it was not the object of Preſcience. If a Church would certainly be, then it is the object of Preſcience: but then this Tenet, that it might be, or not be, falls to the ground. However if we ſuppoſe a Preſcience, Preſcience is not Providence: Neither, if there were there only nude Preſcience, would the Church in the event be from Proſcience, would the Church in the event be from Providence, but from Chance; and then the conſequence is, Chance, which made no Promiſe, performs all; God, who made the Promiſe, performs nothing. He is ſo far from taking care about it, that he commits it to the Lottery of mans Will, whether there ſhall be a Church or not. If the event hit right, yet God is never the truer; he never performed the promiſe, he took no care about it; that thing, or rather Nothing, called Fortune, did order all.

2. This Opinion doth highly diſparage Chriſt and his precious Blood. Creatures, nay the higheſt of them, Angels, may fail and miſs the mark; they have ſemina nihili, ſeeds of vanity and defectibility in them: but for Jeſus Chriſt, who hath all the treaſures of wiſdom and power in himſelf, to fall ſhort of his p. 170end, and ſo, as it were, to fall from himſelf and his happineſs. For him to lay the foundations of a Church in his own blood, and to have nothing built upon them: For him to make a Laver of his own blood, and to have never a ſoul waſhed in it: For him to procure the Holy Spirit, and to have never a Temple for it to dwell in, is a wonderful diſparagement. The reflexion is in effect, as if he were but a meer man, not wiſe or powerful enough to compaſs his end, or compleat his work; as if his blood had no ſpirit or divine virtue in it, effectually to procure a Church and people to himſelf. All which are below and extremely unworthy of him, and the great work in his hands. Every little ſeed in nature hath a body given to it; and yet according to this opinion, the Son of God might ſow his own Blood and Righteouſneſs, and have none at all. A cup of cold water given in charity, hath its reward; and yet the Blood of Chriſt poured out in a tranſcendent exceſs of love, may want it.

3. This caſts a foul blot upon Providence, that, ſuch is its accuracy, reaches to every thing in nature, even to ſuch minute things as hairs and ſparrows; yet according to this opinion it neglects Chriſts blood more worth than a World, and the iſſue of it. It was the horrible folly of the Emperor Domitian, to ſpend his time in catching of Flies, while he neglected the great things of the Empire. And what juſt apology can be made for Providence, if it wake and watch over the Sun, Moon, Stars, Meteors, Beaſts, Plants, nay over the very Gnats and minute creatures, while it ſlumbers and sleeps over the ſufferings of the Son of God? How much more tolerable were a p. 171neglect of all creatures, than of that one concern, which is a thing of infinite moment! If we believe that Providence took no care about ſo great a thing as Chriſts death, how can we perſwade our ſelves that it ſhould reſpect the creatures, which are infinitely below it? A greater failure in government there cannot be, than this, to be accurate in trifles, and neglective in momentous things. Again, Providence reaches to the end of things; it doth not go part of the way only, but conducts them to their end: yet according to this opinion, it doth not do ſo in a thing of more conſequence than all the world. It watched over the genealogy, birth, life, death, reſurrection of Chriſt; but then it made a ſtand, taking no care what the iſſue or fruit of all this ſhould be, after all was done: whether Chriſt ſhould have a Church, or ſo much as one believer in all the world, was not determined by Providence, but left to the Lottery of mans Will. A greater defect cannot be imagined than this, To do great admirable things, and then not to regard what ſhall become of them. I ſhall ſay no more to this opinion, but conclude, That a very great Providence did watch over the iſſue of Chriſts death, that a Church might be ſecured unto him. But becauſe it may be ſaid, That the Providences over Chriſt and the Church are, though great, yet but particular ones, I ſhall proceed to the next thing.

3. All other Providences may be reduced to the other two. As God hath a ſpecial eye upon Chriſt and the Church, ſo he orders other things to be ſome way or other ſubſervient unto them. I ſhall in brief touch upon the reduction of other Providences p. 172firſt, to that over Chriſt, and then to that over the Church.

Firſt, Other Providences are to be reduced to that over Chriſt. It was an ancient ſaying of the Jews, That the World was made for the Meſſiah. The Apoſtle tells us expresly, That all things were created by him and for him, Col. 1.16. That Providence which was over him, being the Maſter-piece, the higheſt Providence that ever the Sun ſaw, muſt in all reaſon be the rule of the reſt, in that we have the nobleſt proſpect of God and the creature, the Divine Attributes ſet forth in their glory, and a creature, an human nature, elevated to the higheſt pitch: unto that therefore other Providences are to be referred. To give ſome inſtances: God permitted Adam to fall and break his beautiful image of Holineſs all to pieces: and why did he permit it? doubtleſs he could have upheld man in his integrity; no man dares deny it: doubtleſs he permitted it not irrationally;Quis audeat credere aut dicere, ut ne que Angelus ne que homo caderet, in Dei poteſtate non ſuiſſe? Auſt. de Civ: Dei, l. 14.27. his will is ever irradiated with infinite wiſdom: What account then may be given of it? If any at all be given, I ſuppoſe a better reaſon cannot be given than this, That he permitted it, that way might be made for the coming of his Son in the fleſh: Hence that ſpeech, O foelix culpa, que tantum meruit redemptorem! In Sent. l. 2. Diſtinct. 23.Eſtius gives other reaſons; but this (ſaith he) is ratio omnium potiſſima, the chief reaſon of all, That God might be made man. The Learned Zanchy ſaith,Comment. in Col. 1. v. 16.Col 1:16 Certum eſt, It is certain that evil was permitted, that the Son of God might take our fleſh. But to go on: After the fall, the Providence which watched over Noah, Abraham, Judah, Ruth, David, with others the Anceſtors of our Saviour, did look p. 173at that excellent one who was to come from thence: nay, that Providence which keeps the whole world in its being and order, reſpects him and his Satisfaction. Juſtice would, if unſatisfied, have daſhed down the World about the ſinners ears; but it is preſerved upon the account of Chriſt: it ſtands not now meerly by Power, but by Blood. Redemption is a buttreſs to Creation, to keep it from ſinking into a Chaos. By Chriſt all things conſiſt, Col. 1.17, not only ſubſiſt in their beings, but conſiſt in their orders. The bleſſings and proſperities which Providence diſpenſes and doles out unto ſinners, are all founded upon him. It is obſervable in the Old Teſtament, that they uſed this order in praying for bleſſings, The Lord be with you: Thus Boaz to the Reapers, Ruth 2.4, The Lord be with you; or, which is all one, The Lord be with us. Thus Solomon in his famous prayer, The Lord our God be with us, 1 King. 8.57. The form of words falls in with the precious Name of our Saviour, Immanuel, or God with us. Were it not for Chriſt the true Immanuel, God would not be with us at all to beſtow any bleſſing upon us; but becauſe he is with us in the incarnate Word, therefore he is with us to bleſs us. It may alſo be noted, That the Mercies and Deliverances which the Jews, Gods own people, had under the Old Teſtament, either had a type of the great Salvation graven upon them, or elſe had a type of the great Salvation graven upon them, or elſe had a promiſe of the Meſſiah interwoven with them. They were delivered out of Egypt, but that was a type of deliverance by Chriſt. Joſhua brought them into Canaan, but that was a type of entring into Heaven by Chriſt. God promiſed them deliverance from Rezin and Pekah; but the promiſe of the Meſſiah was interwoven with p. 174it. Iſa. 7. 14, he comforted them againſt a dark and troubleous time, but he uſhers in the promiſe of the Meſſiah, Iſa. 9.6. All their temporal deliverances pointed to the great Salvation. The Apoſtle tells us, That God doth gather together in one, or ſum up, all things in Chriſt, Eph. 1.10. In him the types had their truth, the Promiſes were Yea and Amen. The Law had its end, all was ſummed up in him. In a word; all the Temporals in the World, all the Spirituals in the Church are founded upon him: He is the great Center, where all things concur and meet together.

Again, other Providences are to be reduced to that over the Church, as being next to that over Chriſt the moſt excellent Providence of all. The Saints, which make up the Church, are Gods Jewels. His peculiar ones, his Jedidiahs, or beloved ones, the Apple of his eye; a ſpecial Providence muſt needs watch over them: He is called the God of Abraham Iſaac and Jacob, Cujus omnes gentes ſunt, quaſi trium hominum Deus eſſet, ſaith St. Auſtin. He, whoſe all Nations are, was the God of three men, a ſpecial care was over them; no wonder if other Providences carry a reſpect to them, they are graven upon the palms of his hands, Iſa. 49.16. In all the works which he ſets his hand unto, he remembers and bears a reſpect to them; the whole world fares the better for them. The Jews ſay, That the righteous are the foundation of the world, they bear up the pillars of it, Pſal. 75.3. Sanctum ſemen ſtatumen terrae, holy men do in a ſort bear up the world. Jacob tells Laban, That the Lord had bleſſed him ſince his coming; in the Original it is foreign at my foot, Gen. 30.30. Good men procure a bleſſing, and their Maſters are bleſſed at their feet: p. 175remarkable is that in Moſes's Song, When the moſt high divided to the nations their inheritance, when he ſeparated the Sons of Adam, he ſet the bounds of the people according to the number of the children of Iſrael, Deut. 32.8. When the world was divided, Gen. 10. Iſrael was not in being; yet a ſpecial reſpect was had of him, that the Canaanites ſhould have as much land, as ſhould be ſufficient for Iſrael, who afterwards was to inherit it. The Jews ſay, that the 70 ſouls which went into Egypt were worth as much as the 70 Nations of the world: to be ſure in proportioning out the world, God had a ſingular reſpect to his own people; nay, he reſpected them not only in ſetting the outward bounds of the Nations, but in limiting their inward deſires alſo. Thus God aſſures them, that when they came up to appear before him, no man ſhould deſire their land, Exod. 34.24. For their ſakes Providence would not only keep off the hands of the Nations round about them, but ſtint their wills, and curb their very concupiſcences. The Apoſtle, to ſhew how great a ſhare Believers have in Providence, tells us in one place, That all things work together for their good, Rom. 8.28. The great plot of Providence is to make all ſerve them: and in another, that all things are theirs, whether Paul, or Apollo, or Cephas, or the world, or life, or death, or things preſent, or things to come: all are yours, and you are Chriſts, and Chriſt is Gods, 1 Cor. 3. 22, 23, being joynt-heirs with Chriſt the heir of all things, they become in a ſubordinate ſenſe heirs of all. Fidelibus totus mundus divitiarum eſt; the Saints have all the world for their poſſeſſion, at leaſt ſuch a proportion of it as moſt conduces to their happineſs. If it were poſſible, ſaith p. 176Dr. Reynolds, for any Member of Chriſt to ſtand abſolutely in need of the uſe and ſervice of the whole Creation.Van. of the Creaturt, fol. 28. All the Creatures in the world ſhould undoubtedly wait upon him, and be appropriated unto him. The Moon ſhould ſtand ſtill, the Sun go back, the Lyons ſhould ſtop their mouths, the fire ſhould give over burning, the Ravens ſhould bring him meat, the Heavens ſhould rain down bread, the Rocks ſhould guſh out with water, all the Creatures ſhould muſter up themſelves to defend the body of Chriſt. Thus that excellent perſon. One thing more, as a ſeal to all the reſt, may be noted, Chriſt the head of the Church hath all the power in heaven and in earth, Mat. 28.18. He is head over all things to the Church, Eph. 1.22. The Church is the primary mark and ſcope of his Government; therefore he rules with an eye upon it, and orders other things in a way ſubſervient to it.

Having ſeen the Divine Providence manifeſted in Chriſt, I ſhall now conſider what Objections or Exceptions have been made againſt Providence, and how and in what manner they are ſolved in Chriſt.

Firſt, Epicurus denied a Providence: God, ſaith he, hath no buſineſs, at leaſt not in the lower world. This he ſaid, as Gregory Nyſſen obſerves, becauſe he would not have God to be Creator of the World; and if he were not Creator, how ſhould he be a Proviſor? The fundamental reaſon, why Epicurus denied a Providence, was, that opinion of his; that an infinite number of Atoms dancing in inanity, did at laſt by a fortunate chance meet together in a world. To this opinion a no-Providence beſt accords, a world made by chance ſhould be ruled ſo: Why ſhould God rule in a p. 177world not of his own making? But that opinion in it ſelf is very monſtrous and abſurd, Atoms did by good fortune make a world. But, as an ancient hath it, Ʋnde iſta corpuſcula? whence came theſe lucky Atoms? Are they Temporal or Eternal things? If Temporal, they muſt own a Maker whom they oppoſe: If Eternal, they muſt be invariable, that is, dance on in their inanity, and never ſit down in a world. How ſhould Atoms, if eternal, produce ſo imperfect a thing as chance; or chance, ſo irregular in it ſelf, produce ſuch an harmonious order as is in the world? May the blind Particles of matter rally themſelves into a world? or which way ſhould they ſink into an Earth, melt into a Sea, ſpread into a Firmament, inflame themſelves into a Sun, Moon, and Stars, and ſubtiliate themſelves into Life, Senſe, and Reaſon? It is far eaſier to believe, that Letters ſhould caſually caſt themſelves into an accurate Poem; or that Stones and Timber ſhould happily lay their heads together in a delicate ſtructure, than that Atoms ſhould chance to meet and ſettle in a world incomparably tranſcending all humane Arts and Compoſures: And could a world be ſo made, how ſhould it be ſecured? Who ſhall clip the Wings of thoſe Atoms, or chain them to their ſeats, that they may not fly away from their bodies, and dance again in inanity? It being moſt rational, that a world made by chance ſhould be ſo diſſolved. Reaſon tells us, that in this opinion we have nothing but an heap of abſurdities; but Scripture tells us, That the World was not made by Chance, but by Chriſt the Eternal Word and Wiſdom of the Father; in whom, as the Schoolmen ſay, was the Eternal Idea of all things, p. 178according to which, as the grand Exemplar, all were made: The Eternal Wiſdom, which comprized all in it ſelf, produced all in time.

Another objection which Epicurus made againſt Providence, was this: God, being bleſſed in himſelf, muſt not trouble or diſparage himſelf by taking care of theſe inferior things. But this is as great non-ſenſe as the other: What! can there be trouble in a pure Act, in one who can do every thing by a word of power, who needs only to ſpeak, and the thing is done? May there be a diſparagement in ruling over what he hath made? Are not theſe inferior things the works of his hands? If not, how came they out of nullity? If ſo, how doth he diſparage himſelf by ruling over his own works? If it be a diſparagement to care for them, was it not ſo to create them? Nay,Non ſeciſſe nulla injuſtitia, non curare ſumma inclementia. Officior. l. 1. c. 13. as St. Ambroſe hath obſerved, not to make them was no injuſtice; not to care for them being made, is great inclemency. But the greateſt ſolution of all, we have in Chriſt; in him we plainly ſee the Son of God, very God, not only taking care about his creatures, but (which is a condeſcenſion infinitely lower, though without diſparagement) aſſuming a creature, an humane nature, into his own Sacred Perſon. No man may now dream that Providence doth in the leaſt diſparage the Deity.

Leaving Epicurus, I paſs unto another exception: There may be a Providence over ſome things, but ſurely not over the free acts of men. Epicurus thought ſome things too low for Providence; others think human acts, becauſe free, too high for it. Thus Cicero thought,Auſt. de civ. Dti, l. 5. c. 9. that if there were a certain order of things and cauſes, human Liberty would be ſubverted; there would be no room for Laws, or Exhortations, or p. 179Virtues, or Vices, or Rewards, or Puniſhments. This made St. Auſtin paſs that cenſure upon him, Dum vult facere liberos, ſacit ſacrilegos: While he would make men free, he made them ſacrilegious. Thus the Pelagians affirmed, That the will is deſtroyed if it want the help of another; That,Jerom ad cteſiphont. c. 3. there being a freewill, God is no further neceſſary to us: indeed the poſſe, or power, is from God; but the velle, or willing,Auguſt. de Grat. Chriſti, cap. 4. is only from our ſelves. Thus Socinus diſtinguiſhes between the internal and external acts of men;Pralect. Theol. cap. 7. the internal are only in mans power, as not belonging to the adminiſtration of the world: the external may fall under Providence, but not the internal. Volkelius and others go the very ſame way.

This Opinion to me is a very impious one; it highly diſparages Divine Providence: it is in effect as much as to ſay, God hath nothing to rule over but the Brutal World, the Rational is loſt out of his dominions. It takes away the glory and crown of Providence, which rules over free Agents in ſo rare and admirable a manner, that they, though moving upon the wings of liberty, do infallibly hit the mark. It ſubverts the certainty of Providence, and that in thoſe things which were poſitively decreed by God, and of the higheſt moment to men. What more poſitively decreed, or more highly momentous to the Jewiſh Church, than thoſe two famous deliverances from Egypt and Babylon? Or what more poſitively decreed, or more highly momentous to the whole world, than the ſufferings of our Saviour? Yet theſe things being to come to paſs by the free acts of men, and thoſe free acts not being under Providence, the event muſt needs be pendulous and uncertain, as thoſe free acts upon which the event depends, p. 180are. Providence, having no ſoveraign dominion over thoſe free acts, doth not aſcertain the Event, but leave it dubious and fluctuating till the human Will determines it ſelf: And what is this, but to make Providence nothing, and man an independent Agent? And whither doth this tend, but to the utter ſubverſion of Piety? We ſhould ſay in piety, If the Lord will, Ameſ. Bell. Ener. de lib. Arb. c. 2.we will do this or that, Jam. 4.15; but according to this opinion, God himſelf may ſay, If man will, I will do this or that. This made the famous Bradwardine juſtly cry out,De Cauſa Dei, l. 2. c. 30. Quis enim Theologicus aut Catholicus, imo vel Haereticus, Schiſmaticus aut Paganus audeat ſe praeponere Deo ſuo, dicere ſeipſum Dominum, Deum ſuum ſervum, ſeipſum ſuperiorem, Deum inferiorem, ſeipſum architectum & principalem artificem, Deum vero ſubſervientem & ſuum quodammodo inſtrumentum? What Divine or Catholick, yea, what Heretick, Schiſmatick, or Pagan, dares prefer himſelf before his God, to ſay, that he is Lord, God the ſervant; he Superior, God inferior; he the Architect and principal Artificer, God ſubſervient, and a kind of inſtrument under him? Moreover, it directly contradicts Scripture. God touched their hearts, and Saul had a band, 1 Sam. 10.26. God opened the heart of Lydia, and the Goſpel had entrance, Acts 16.14. God turneth the Kings heart, and that whither he will, Prov. 21.1. God draws men, and they come to Chriſt, John 6.44. God put it into the Kings heart, and the Temple was beautified, Ezra 7.27. God worketh to will and to do, of his own good pleaſure, Phil. 2.13. None of theſe can be true, if Providence rule not over the wills and hearts of men: but that it doth ſo, is not only clear in theſe inſtances, but in an eminent manner appears in Jeſus Chriſt; p. 181his humane Will was free, and yet infallibly guided by his divine. Hence he tells us, That he did nothing of himſelf, Joh. 8.28; nay, and that he could do nothing of himſelf, Joh. 5.19. The divine Will inclined the whole ſuppoſitum, and moved the humane, and that, as the learned Profeſſor ſpeaks,Dr. wards Deter. fol. 120. Non ſuaſoriè tantum, ſed efficienter & phyſicè; that man therefore, who thinks his humane Will above Providence, preſumes his Liberty to be above that in the humane Nature of our Saviour.

But here it is objected, that if Providence rule over the Will, humane Liberty is deſtroyed.

I anſwer, Humane Liberty is ſo highly magnified by ſome, that they ſpeak very ſtrangely, touching the things of God. Hence Penottus dreams, that the divine Decrees touching humane Acts, are not to be conceived as definitive ſentence, but as a pendent one, till the human Will have determined it ſelf. God muſt wait, till he ſee what Man will do. Nay, hence Schlictingius confidently lays it down,Contr. Meiſn. de Praed. fol. 10. that the infallible Preſcience of God infers a neceſſity upon humane Acts, as well as his abſolute Decree; that neceſſity, if granted, takes away all Piety. It ſeems, that man may be free, God muſt not only ſuſpend his Eternal Decrees, but part with his Preſcience alſo. Thus preſumptuous is the pride of Man in aſſerting his own Liberty; but for the thing it ſelf, Providence and humane Liberty do very well conſiſt together. Providence is not deſtructive, but ſalvative of humane Liberty: it impoſes upon humane Acts, not a neceſſity of Coaction, but of Immutability only, ſuch as no way trenches upon the creatures Freedom. Some, I ſuppoſe, will not admit that diſtinction; p. 182but that it is a neceſſary one, appears thus. On the one hand it is impoſſible, that any act of mans Will ſhould fall under a neceſſity of Coaction; for then it ſhould will nolent: on the other 'tis impoſſible, that any act of mans Will ſhould come to paſs in any other way than under a neceſſity of Immutability. For whatever comes to paſs, before its exiſtence was future; and whatever is future, comes to paſs immutably: if it was not future before, it cannot come to paſs at all; if it was future before, it comes to paſs immutably; for a future cannot ceaſe to be future, till it come into actual exiſtence. But to paſs this, I ſhall lay down ſome Conſiderations touching the conſiſtence of Providence and humane Liberty.

1. It is to be noted, that God is infinite in all Perfections, incomparably tranſcending all creatures; that all creatures are finite, but as a little drop or duſt, a vanity or quaſi nothing before him. This Conſideration in an humble heart, is able to ſolve even ſeeming contradictions. Gods immenſity, though as indiviſible as a point, comprizes the world without cruſhing the leaſt quantity together. Gods Eternity, though an inſtant, environs ages without confounding the leaſt ſand of temporal ſucceſſion: And why may not Gods Will,De Gen. ad Liter. l. 6. c. 15. though in St. Auſtins phraſe it be rerum neceſſitas, comprehend created Wills within its Decrees, without any violence or unkind preſſure upon their liberty? God is infinite, the creature finite; infinite cannot but unmeaſurably tranſcend finite; finite cannot but be every way ruleable by infinite. Let us remember, that God is God; and if men deifie their own Free-will, that he is a God above all gods, Pſal. 135.5. And then the next verſe will p. 183be an eaſie conſequence, Whatſoever the Lord pleaſed, that he did in heaven and earth, Verſ. 6. As the Heavens are higher than the Earth, ſo his thoughts are above ours, and therefore the one may eaſily be conceived to encircle the other; to ſay, that the humane Will, without a damage to its liberty, is not ruleable by Providence, is to ſay, that infinite Wiſdom and Power have poſed themſelves in making ſuch a creature as they could not govern without deſtroying its faculties: and to ſay, that the humane Will, though ruleable by Providence, is not ſo ruled, is to ſay, that the great King of kings, and Lord of lords hath voluntarily, and without any neceſſity for it, waved his Principality over his nobleſt creatures, over the wills and hearts of men.

2. That Providence and humane Liberty ſhould conſiſt together, is neceſſary on all hands. On Gods part, that he may rule like a God over the nobleſt creatures; that the great things, which were to be brought forth through the free acts of men, might come to paſs, as became Providence, in a ſure and infallible way: on mans part, that he may act, though as a man rationally, yet as a creature dependently upon God; that he may humbly acknowledg, that all his liberty is but a drop or little beam from him who is the fountain of Power, and therefore muſt hang upon him in its being and working. Free-will is a principle to his own operations; yet, as the Schoolmen ſpeak, it is principium ſub Deo & poſt Deum, Bon. in Sent. l. 2. diſt. 25.a principle under God and after God.

3. The ſuavity and congruity of Providence reconciles the matter. God doth not ruin his creatures in the ruling of them, nor deſtroy his works that he p. 184may fulfil his will, foreign, Providence ſo applies it ſelf to every thing, as to preſerve its nature.Dion. de Div. Nom. c. 4. De Civ. Dei. l. 7. c. 30. God ſo adminiſtreth all things, that, as St. Auſtin ſpeaks, Ipſa proprios exercere & agere motus ſinat, he ſuffers them to act and uſe their own proper motions: he gave the Iſraelites favour in the eyes of the Egyptians, Exod. 12.36, yet he robbed not the Egyptians of their liberty: he touched the heart of Sauls followers, 1 Sam. 10.26; yet he cracked never a ſtring in their rational faculties: he raiſed up his peoples ſpirit to build the Temple, Ezra 1. 5, yet he did not depreſs their freedom. Providence doth not operate by violent impulſions, but ſweetly accommodate it ſelf to the wills of men. Hence it may very well conſiſt with Liberty. It ſets down humane events, and a congruous mode waiting on them; I mean, it orders, that ſuch things ſhall come to paſs, and come to paſs freely; ſo that it is ſo far from being compulſive, that it is completive of humane Liberty. Should ſuch things not come to paſs freely, the event would no leſs croſs Divine Providence than humane Freedom.

4. In Scripture Providence and Liberty ſtand in ſweet conjunction. God opened the heart of Lydia, Act. 16.14; yet ſhe opened her own heart to attend: he ſtirred up the ſpirit of Cyrus, Ezek. 1. 1, yet he ſtirred up his own ſpirit alſo. Titus went to the Corinthians foreign of his own ſelf-choice and option, 2 Cor. 8. 17, yet God put it into his heart, v. 16. The Jews did freely crucifie our Saviour, yet Gods hand and Gods Counſel determined it to be done, Act. 4.28. The Chaldees march againſt Gods People in violence, and in the pomp of freedom; inſomuch p. 185that the Prophet ſaith, that their judgment and their dignity proceeded of themſelves; yet they were ordained for judgment, Hab. 1.7, 12. In theſe and other Scriptures, Providence and Liberty are clearly, pregnantly aſſerted; both are true, both in conjunction. What if we know not how to join theſe together, or what is the mode of their conjunction? We are yet humbly and piouſly to acknowledg and confeſs the truth of both. God can do much more than we are able to ſearch into. Melancton uſed often to recite that of his Maſter Stadian, viz. I know both, Wal. de Pro… f. 84.that God foreknows and determines all things, and yet that there is a contingency; but how to reconcile them, ſo as to ſatisfie the contentious, I ſee not.

5. This objection is ſolved in Jeſus Chriſt: His human will was free, or elſe his active and paſſive obedience was not meritorious or ſatisfactory; and yet his human will was infallibly guided by his Divine, or elſe his Merit and Satisfaction were not certainly determined. It's true, ſome have been ſo hardy as to ſay, That Chriſt might have ſinned, or not have obeyed his Fathers will. Thus Arius ſaid, Filium Dei fuiſſe foreign, that the Son of God was capable of Vice and Virtue. Thus ſome others have affirmed, That Chriſt as man might not have obeyed. But the Council of Nice pronounced an Anathema againſt Arius for that opinion,Socrat. l. 1. c. 6 as being one of his blaſphemies. It's very miſerable that men ſhould have no higher thoughts of Chriſt than ſo. To ſay, That Chriſt might have ſinned, or, which is all one, to ſay, That he might not have obeyed, is to ſay, That there might have been a diſcord between the Father and the Son, a repugnancy between the Divine and Human p. 186wills in Chriſt: That the admirable Hypoſtatical union of the two natures in him, might have been broken and diſſolved: That his human nature might have loſt and forfeited the rich anointings and over-meaſures of the Spirit which were upon it: That the great work of Redemption and Salvation in his hands, might have failed and come to nothing: Nay, and that our glorious Redeemer and Saviour might by his ſin have ſtood in need of one to ſave and redeem him. All which ſhew the black blaſphemies which are couched in that opinion. To ſay no more of it, I conclude, That Providence rules over the free acts of men, and that without any violence put upon their liberty: Men act freely, and yet dependently upon God the primordial Cauſe.

The next objection made againſt Providence, is this: If there were a Providence, How or which way ſhould it come to paſs, that the wicked ſhould proſper, and the good be afflicted?

This objection ſtaggered the Heathens, that many of them denied a Providence upon this account. If there were a Providence,Minucius Foelix, f. 5. ſay they, Why had Phalaris or Dionyſius a Kingdom? Why Rutilius or Camillus a baniſhment? Why Socrates a Cup of Poyſon? When they ſaw bloody impure Tyrants ſitting upon the Throne, when good and juſt men toſs'd with miſeries, and expoſed to great afflictions, they hence concluded, That there was no ſuch thing as Providence ruling over the world: Hence that of the Poet,

Cum rapiunt mala fata bonos, ignoſcite faſſo,

Sollicitor nullos eſſe putare Deos.

p. 187Hence when Pompey in a good cauſe wanted ſucceſs, a ſad complaint was made, That, (res divinas multum habere caliginis) Providence, if any thing at all, was very dark. Nay, this objection was a ſcruple to the Saints under the Old Teſtament. Hence thoſe expoſtulations, Wherefore do the wicked live, become old, yea are mighty in power? Job 21.7. Behold, theſe are the ungodly who proſper in the world, they encreaſe in riches, Pſal. 73.12. Wherefore doth the way of the wicked proſper? Jer. 12.1. Wherefore lookeſt thou upon them that deal treacherouſly? Hab. 1.13. A ſcruple they had, yet ſtill they held faſt this concluſion, That God was good to Iſrael, Pſal. 73.1; and righteous in all his diſpenſations, Jer. 12.1. An anſwer may be made to this objection in many things; I ſhall only in brief touch upon them. It is a very good rule, Non eſt judicandum de operibus Dei ante quintum actum: This or that particular piece of Providence may look, apart and by it ſelf, as if it were irregular; but if all be ſet together, the reſult is nothing but order and harmony. The wicked proſper, but it is only in outward carnal things; within, there are ſouls deſolate and void of grace: It is but for a moment, a little ſpan of life; in the end they ſink down into the bottomleſs pit of perdition. The good are afflicted, but it is in their body or outward lumber; within, there are ſouls florid and beautiful in grace: it is but for a ſhort time, in the end they enter into reſt and life eternal. The bleſſings which the wicked have, are good in themſelves; but to them, who take them, ſeparate and without God the Donor, they are but a lye, a vanity, a ſnare to their ſouls, and fuel to their luſts. The afflictions which fall upon p. 188the good, are evil in themſelves; but to them who bear them in faith and patience, they are antidotes againſt ſin, trials of grace; nay, precious love-tokens from their Father in Heaven. The wicked in their worſhipping of God, give him only the ſhell and outſide; accordingly he gives them the things of this world, which in compariſon to thoſe of a better, are but toys and trifles. The good ſerve God in ſpirit and truth; ſutably he makes them to inherit & ſubſtance, Prov. 8.21; that is, thoſe ſpiritual and eternal Realities, which tranſcend all the ſhadows and pompous apparitions of the world. The wicked are creatures, and ſo have a portion in this life; yet in the midſt of all their proſperity, they move to that Hell which is the center of their iniquity. The good are ſinners, and ſo have ſome afflictions to purge out the reliques of ſin; yet in the midſt of their troubles they paſs on to that Heaven which is the center of their fanctity. If the wicked ſhould have nothing but adverſity, it would look as if there were no judgment to come, no after-reckoning for their iniquity. If the good ſhould have nothing but proſperity, it would ſeem to hint, as if their reward were only here; as if there were no ſuch things as Heaven and Life-eternal reſerved for them. The wicked proſper that we might not ſet too high a rate or value upon thoſe outward things, which the vileſt and baſeſt of men enjoy. The good are afflicted, that the Crowns and Recompences of Holineſs might appear to lye, not in this vale of tears, but in that Region where there is perfect bleſſedneſs. But, pretermitting all theſe, we have an eminent ſolution of this ſcruple in our Lord Chriſt; What an excellent one was he? p. 189What a pure innocent lamb! how meek, humble, holy, harmleſs, merciful, zealous, heavenly, obedient, patient was he! how fair and lovely in all Graces was he? what a divine light and luſtre did his Virtues caſt forth into the World! how attractive and raviſhing were the Perfections ſhining out in him! What Sermons did he preach! What Cures did he do! What was his life but a continual doing of good! Who, where is the man that ever was ſo profitable to Mankind, or ſo obliged the World as he did! And yet how was he uſed! What entertainment did he meet withal here! He was deſpiſed, rejected, a man of ſorrows, acquainted with griefs; extreme poor, not having where to lay his head: at laſt he was arraigned, falſly accuſed, unjuſtly condemned, ſpit upon, buffeted, mocked, nailed to a tormenting Croſs, there to breathe out his laſt. Never did Innocency ſo ſuffer as here, and yet never did Providence ſhew it ſelf in ſuch glory, in and by the ſufferings of this Holy One; the great work of Redemption was accompliſhed; his Stripes were healing ones; his Blood a laver to waſh ſinners; his Croſs was a triumphant conqueſt over Death and Hell; his Sacrifice made a perfect atonement; his Sufferings anſwered for the ſin and ſuffering of a World. His ſorrows made way for good tydings; his ſhame procured glory for us; his condemnation was in order to our abſolution; his poverty was to enrich us with grace and glory. This was the very Maſterpiece of Providence; never did the Sun ſee ſuch an incomparable deſign as here, out of death comes life; out of the ſufferings of an holy righteous perſon, riſes up an eternal ſpring of bleſſings and all good things.

p. 190The laſt Objection made againſt Providence is this: If there is a Providence, foreign; whence is that greateſt of evils, ſin? Providence rightly and wiſely diſpoſes of things, ſin is an horrible and monſtrous ataxy and confuſion, ſuch as makes the Earth without form and void, Jer. 4.23. as if the old Chaos were come again; and how comes it to paſs that ſuch an inordinate thing ſhould be in the world? It was the Objection of Marcion, **Si Deus bonus, & praeſcius ſuturi, & avertendi mali potens, cur hominem & quidem imaginem ſuam paſſus eſt labi. T…rt. Adverſ. Marcion. l.2.That if God were good, and foreknowing of futures, and able to avert evil, he would not have ſuffered man to fall.

In anſwer to this Objection, it is to be premiſed, That God is not, nor cannot be the author of ſin: God is light, ſin darkneſs; God purity, ſin uncleanneſs; God omnipotency, ſin imbecillity; God a pure act, ſin a defect. Sin cannot be from ſuch an one as he is; nevertheleſs it is clear that ſinful actions do not fall out altogether without a Providence. The Scripture is very pregnant herein: Joſeph's Brethren ſell him into Egypt, but God ſent him thither, Gen. 45.5. Shimei curſed David, but God bid him do ſo, 2 Sam. 16.11. Abſalom lies with his Fathers Concubines, but God ſaid, I will do it, 2 Sam. 12.12. a lying ſpirit deceived Ahab, but God ſaid, Go and do ſo, 1 King. 22.22. Thus and much more ſaith the holy Book, but neither is Reaſon ſilent herein; I ſhall therefore offer two things.

1. It was a determinate Verity, and that before the event, that ſuch and ſuch ſinful actions ſhould come to paſs; a Verity it could not be without a Providential purpoſe, for then it would be an independent, ſelf-originated, unpreventable truth; the thing muſt come to paſs whether God would or no: p. 191That which is of it ſelf, and a kind of origine to it ſelf, can have no impediment; it will exiſt and be a kind of foreign, or ſelf-ſubſiſtent: to avoid which abſurdities I take it to be neceſſary to ſay, that ſuch a verity cannot be without a Providence.

2. The greater number of humane actions are ſinful, and if all theſe were exempt from Providence, how could Providence rule the World? If God were the author of ſin, he could not judg the world; becauſe he could not be author and ultor reſpectu ejuſdem; but if ſin fall out without a Providence, he could not rule the World, becauſe the major part of humane actions are evil.

But ſeeing it is certain, that Providence is for being and order, and that ſin is an ataxy and confuſion, I ſhall give a more diſtinct anſwer to this Objection; and here the light muſt be divided from the darkneſs. In a ſinful action there are three things conſiderable. I mean the anomy, or ataxy, the entity, & the order of it.

1. The anomy or ataxy is meer darkneſs, it is a defect, and only from a deficient agent; it is foreign, as the expreſſion is, Joh. 8.44. of a mans own: Creatura habet redire ad non eſſe a ſe, the creature falls from its defectibility and pravity; here Providence is only a permiſſor; on the one hand it is certain, that no ſin can poſſibly come to paſs without a permiſſion. If God ſuffer it not, no man can wrong Iſrael, Pſal. 105.14. And, which is leſs than an injurious act, Balaam cannot curſe her, Numb. 22.38. And, which is yet leſs than a curſing word, the Idolatrous Nations cannot deſire her Land, Exod. 34.24. Let a man be in never ſo great a phrenſie of luſt, God can hedg and wall him up that he ſhall not find p. 192his paths. On the other hand it is certain, that God is only a permiſſor of the anomy or ataxy, it is not from him as a cauſe: the creature being defectible in it ſelf, and under a law diſtinct from it ſelf, may fail and fall ſhort of the rule; but God who hath no other law but his perfection, and can no more decline from his rectitude than his being, is a meer permiſſor.

2. The entity in a ſinful action, though coexiſtent with the anomy, is to be diſtinguiſhed from it; beſides the anomy there is aliquid naturae, ſomewhat of poſitive being. This I think is clear: though an act as it reſpects the law, and is in linea morali, may be ſinful; yet as it is an act, and conſidered in lineâ phyſicâ, it cannot be ſuch; for ſo it is but the meer complement of a natural faculty, and that complement cannot in it ſelf be ſinful, becauſe the God of nature cannot be the author of ſin. The anomy or ſinfulneſs dwells not alone, but in alieno fundo, in ſome natural good. Original ſinfulneſs is an inmate in the natural faculties; actual ſinfulneſs is an inmate in ſome action or motion. The action is inordinate, but it is not the inordination; the inordination is a privation, but the act is not ſo; the act is a poſitive thing, but the inordination is not ſo; the act is the ſubject of the inordination, therefore it is not the very inordination it ſelf. Now there being ſuch a diſtinction in ſinful actions between the entity and the anomy, the entity or motion muſt be from God the firſt being and mover. Arminius himſelf would have it, Ʋt totus actus rite Providentiae ſubjiciatur, quâ actus efficienti, quâ peccatum permittenti Providentiae. As to the malice Providence permits, but as to the action or motion it operates; no particle of being can be produced without it, ſuch perſons p. 193as are by illegitimate generation, are doubtleſs Gods creatures, and that becauſe the generating act, as it is an act, is from God.

3. The order is conſiderable: In ſinful actions all is not meer ataxy; God hath an holy Line in the midſt of the diſorder. In Monſters there are aberrations of particular natures, yet Providence is not miſtaken. In ſins, which are moral monſtroſities, the ſinning-creature is inordinate; yet Providence is not without an order touching the ſame. And here we may take notice of a double order; the one looks backwards, and that is the Order of Penalty: The other looks forward, and that is the Order of Conducibility. I ſhall a little touch upon each of theſe.

1. The Order of Penalty is conſiderable, and that under a double notion; the one is this: A ſinful action is poena ſibiipſi, a puniſhment to it ſelf. Juſſiſti, Domine, & ſic eſt, Auſt. Conſ. l. 1. cap. 12. Lib. 2. Diſt. 37.ut poena ſibi ſit omnis inordinatus animus; An inordinate mind is a puniſhment to it ſelf. Sin (ſaith the ſubtil Scotus) as it is fluent from the will, is ſin; but as it is reſident in the will, it is puniſhment. Or thus: As it fights and wars againſt the Law, it is ſin; but as it debaſes and deturpates the ſoul in its beauty and ſerenity, it is puniſhment. A man cannot ſin againſt God, but he wrongs his ſoul, Prov. 8.36. Jeruſalem cannot make Idols againſt God, but ſhe doth it againſt her ſelf too, Ezek. 22.3. in reſpect of this penalty. God doth not ſuffer dedecus peccati eſſe ſine decore juſtitiae, no not for a moment. The other is this; One ſin is a puniſhment to another precedent. In general, St. Auſtin tells us, That between the firſt ſin of Apoſtacy, p. 194and the laſt puniſhment of eternal fire, the middle things are ſins and puniſhments. Sometimes the ſin of one perſon is a puniſhment to the precedent ſin of another. Davids Adultery was puniſhed with Abſoloms Inceſt; Solomons Idolatry with Rehoboams Folly. Sometimes the ſubſequent ſin of a perſon, is a puniſhment to his precedent ſin. The Gentiles were idolatrous, and God gave them up to vile affections, Rom. 1.26. Men love not the truth, and God ſends them ſtrong deluſions, 2 Theſſ. 2.11. In all which inſtances, Peccatum non Dei eſt, ſed judicium; The ſin is man's, the judgment God's.

2. There is an Order of Conducibility to be obſerved.Enchir. c. 100. God permits not a ſin irrationally: Non ſineret bonus fieri male (ſaith Auſtin) niſi Omnipotens etiam de Malo facere poſſet bene; The Good God would not ſuffer evil to be done, unleſs he could by his Omnipotency bring good out of it.De Cauſa Dei, c. 34. Nullum eſt malnus in mundo (ſaith Bradwardine) quod non eſt propter aliquod magnum bonum, & forſitan propter aliquod majus bonum; There is no evil in the world which is not for ſome great good, and perhaps for ſome greater good. Adam by his fall broke in pieces a beautiful image of Holineſs, and the duſt of it made a glaſs of Creature-defectibility. The ſtock of Grace laid up in Adam, was loſt; and an unloſeable Treaſury is laid up in Chriſts human nature. Joſeph's brethren ſell him, but God ſent him into Egypt to preſerve life, Gen. 45.5. Perſecutors ſcatter the Church, and by this means God ſcatters the Goſpel, Acts 8.4. Thus he orders the very ſins of men to excellent purpoſes.

There being, as hath been ſaid, ſuch a double Order, p. 195it is moſt apparent, that both theſe Orders are from his Providence who is the God of order: The Order of Penalty is from him who is Juſtice it ſelf; The Order of Conducibility is from him who is Wiſdom it ſelf. Providence is either juſtly puniſhing, or wiſely diſpoſing of things. The ſins of men are evil in themſelves, but the Order hath a goodneſs and beauty in it.

Theſe things being laid down in general, I come now to anſwer this Objection in that inſtance which is above all other, The Sufferings of our Saviour. The blackeſt iniquity that ever the Sun ſaw, was the crucifying of him who was God manifeſted in the fleſh; and yet here Providence did not ſtand off, or at a diſtance, but ordered his ſufferings to bring forth the great work of Redemption. On mans part there was malice, blood, and unparallel'd wickedneſs; yet on Gods there was juſtice, righteouſneſs, and a deſign of incomparable love to ſave the world: Hence it is ſaid, That Herod, and Pilate, and the Gentiles, and the people of Iſrael, were gathered together to do whatſoever Gods hand and Gods counſel determined before to be done, Acts 4.27, 28. Never was there ſo horrible a ſin, never ſo ſignal a Providence as here. Some Divines do here diſtinguiſh thus: The paſſion of Chriſt was decreed, but the crucifiers action was not. Others will not admit this diſtinction. Beza againſt Caſtellio ſays, That common ſenſe is againſt it. Chamier thinks that natural light is againſt it. I confeſs that I cannot ſatisfie my ſelf with it. Are the Action and Paſſion really diſtinct? May the one be without the other? May Providence be, as becomes it, perfect, if it determine an Effect without a Cauſe; or that p. 196Chriſt ſhould be ſlain, and not by whom? A ſcheme of one Decree hath been let down from Heaven to us, whoſe accuracy is conſiderable, 1 King. 22. there God did not only decree that Ahab ſhould be perſwaded to go up and fall at Ramoth-Gilead, but that it ſhould be done by the hardeſt medium, by a Lying-ſpirit commiſſionated to go and prevail. And may we think Providence more accurate touching a judgment on one wicked man, than it is touching the Redemption of the World by Chriſt? and yet will it not be more accurate, if in the one the mode and perſon by whom the thing ſhould be done, be deſigned, and not in the other? Suppoſe the Action and Paſſion to be diſtinct, yet is not the Paſſion a dependent on the Action? And if the Action be caſual, muſt not the Paſſion be ſo too? And if the Paſſion only be decreed, muſt not the Action be caſual? That Action which is altogether undecreed (I mean, there being no Decree of permiſſion upon which the Action as a conſequent doth enſue) is undetermined by God; and (becauſe there is no middle Determinator) that which is undetermined by God, muſt remain undetermined, till man determines it, that is, till it be done, or at leaſt in fieri; and that which is undetermined till then, is caſual to the very moment of its exiſtence; that is, as caſual as any thing can be. And if the Action be caſual, the Paſſion, which is a pendent upon it, muſt be ſo too; and if the Paſſion be caſual, it muſt be undetermined and undecreed as well as the Action; and ſo Providence, while denied in the one, is ſubverted in both. But to ſay no more to that diſtinction, we ſee clearly in the Sufferings of Chriſt, how admirable Providence p. 197is, in and about the very ſins of men. There God was wiſe while man was fooliſh; God merciful while man cruel; God juſt while man unrighteous; the light was Gods, and the darkneſs mans; the order Gods, and the ataxy mans; the throne and ſoveraign dominion Gods, the ſin and rebellion mans. Wicked projects were turned about to juſt ends, vile actions were over-ruled to excellent purpoſes; at that very death of Chriſt, in which ſo many impious hands thruſt themſelves, Providence was not abſent, but put in its holy hand and counſel to bring forth the glorious work of Redemption and Salvation out of it.

One thing more may be noted; we have a pregnant proof of Providence in the pious poſture of our ſuffering Saviour. When he was under the unjuſt and bloody hands of men, he looked above and beyond them to the hand and Providence of God; when Pilate told him, That he had power to crucifie him, he anſwered, That Pilate could have no power at all againſt him, except it were given him from above, Joh. 19.11. As much as to ſay, Unleſs it had been Gods determinate counſel, a thouſand Pilates could have done nothing at all. When the Jews poured out horrid blaſphemies and injuries, he was as a meek Lamb, dumb, he opened not his mouth. Indeed there were tears and ſtrong-crys to God, but no murmurs or complaint; of men; he looked above them to the pleaſure of his Father: When he was reviled, he reviled not again; when he ſuffered, he threatned not, but committed himſelf to him that judgeth righteouſly, 1 Pet. 2.23. O rare Mirrour of Faith and Patience! He knew whom he had to do withal, his eyes were not upon men, but God; not upon their wicked projects, but upon his p. 198Fathers wiſe counſel. In all his ſufferings he fully acquieſced in his Fathers pleaſure, ſaying, Not my will, but thine be done.

Further, we may obſerve, That the Saints have ever owned a Providence watching over the injuries of men. God ſent me, ſaith Joſeph: The Lord hath taken away, ſaith Job: The Lord bid him curſe, ſaith David: Thou haſt ordained them for judgment, ſaith Habakkuk of the Chaldees. Still they look up to the hand of Providence in ſuch events, exerciſing themſelves in holy fear, faith, patience, prayer towards God. Were there not a Providence, what ſhould the Saints do? which way could they turn themſelves for comfort? in a ſtorm of Perſecution what doth their fear do? it terminates not on man but God, and that upon very good reaſon; becauſe man is but, as Attila called himſelf, Flagellum Dei, the ſtaff or rod in the hand of God the great Moderator: but if there be no ſuch thing as Providence, the ſtaff is no longer in Gods hand, but in mans; he may do what he pleaſes. Hence in ſuch a caſe it looks like a piece of reaſonable Idolatry to fear man who determines the event; and like a piece of reaſonleſs piety to fear God, who doth juſt nothing at all: and what doth their faith do? they fly under the Almighty ſhadow, and fix their faith as a rare engine, upon that ſingular Providence, which runs towards them in a more than ordinary ſweetneſs through the Covenant of Grace: in this poſture they ſtand as ſecure, as if by Divine art they could remove the troublous Earth into a quieter ubi, or at leaſt be untroubled in the troubles of it. But if there be no Providence, what can they do? their ſhadow is departed, their faith which p. 199may not take ſo low a center as earth or man, hath no Providence or place in Heaven to faſten it ſelf upon, it being irrational to ſtay on the mercy or power of him who doth juſt nothing in ſuch events; Faith now is no more it ſelf but a dream or fancy about ſome Providence or inviſible hand which is not: and what ſhall their patience do? in ſuch caſes they uſe to lay themſelves down at Gods feet, as Lambs not opening their mouths; or elſe ſpeaking low, and as it were out of the duſt of creature-vileneſs, in ſome ſuch ſubmiſſive terms as thoſe of Ely, It is the Lord, let him do what ſeemeth him good; an excellent poſture for a creature under the great Governour! But if he govern not, patience is no more it ſelf; neither under man, a meer fellow-creature, ſhould it be in ſo low a poſture: it is a Grace which can live no-where but under Providence. The taking away of Providence ruins patience in the very foundation, no leſs than the taking away of precepts doth obedience. And what can their prayer do? it can unlock Heaven, and by importuning the Governour of the World do great things: but if God rule not, it is but a meer inſignificant thing; no tolerable account can be given, why in ſuch caſes they ſhould addreſs themſelves to him who is no Moderator. Thus we ſee that the Doctrine of Providence is of great moment to the Graces of the Saints. I ſhall conclude all with the pious words of two Emperours; the one is Mauritius, who ſeeing his Wife and Children murder'd, ſaid, Juſtus es, Domine, juſta judicia tua. The other is Maximilian, who in the time of Pope Julius the ſecond, expreſſed his thoughts touching Providence thus, Deus aeterne! niſi vigilares, quàm malè eſſet mundo, quom p. 200regimus nos? ego miſer venator, & ebrioſus ille ac ſceleratus Julius?

There being a Divine Providence, ſuch as ſpreads it ſelf over all things, what acknowledgments and adorations ſhould be paid to it? it upholds and directs all things, it ſtoops down to worms and hairs; it governs the great things of the Church and the World; it aſcertains the moſt caſual events; it rules over the freeſt agents; nay, it reduces ſin it ſelf, the moſt horrible of ataxies into order; it brings light out of darkneſs, order out of confuſion, good out of evil; it leaves nihil inordinatum in univerſo, nothing ſimply totally inordinate in all the World. O how ſhould we hang and depend upon it! our purpoſes ſhould all have that pious condition, If the Lord will, we will do this or that, Jam. 4.15. Our motto ſhould be, nihil ſine Deo, nothing without Providence. In all our ways we ſhould look up and wait for the good hand of God to direct and proſper us, without which vanity takes us, and all comes to nothing. In our converſes with men we ſhould look above them to him who ſits at the ſtern and rules: Do they do us good? let us remember the fountain is above, man is but the channel; not the leaſt good drops from them, but what was diſtilled out of them by Providence. Jacob ſaith, That he ſaw Eſaus face as the face of God, Gen 33.10. Little of God was to be found in Eſau, yet in his kindneſs Jacob ſpied out a beam of the Divine Goodneſs and favour. Do they deal ill with us? let us conſider no more of their malice or wrath can iſſue forth upon us than Providence will ſuffer, the remainder ſhall be reſtrained and kept: back in their verbal reproaches and obloquies let us ſay with David, the p. 201Lord hath bid him curſe. In their real injuries and oppreſſions, let us ſay with Job, the Lord hath taken away; ſtill our eyes ſhould be lifted up above inſtruments to that wiſe Providence which orders all. In all the great affairs of the Church and the World let us ſtill hold to this, the Lord reigneth, Pſal. 93.1. Providence governs the World, and all in it: hereſies and bloody perſecutions may break out as a flood, yet Truth ſhall ſtand, and the Church built upon it. In a word, ſeeing God is univerſal Governour, we ſhould fear him in every place, eye him in every work, ſubmit to him in every event, depend upon him in every eſtate, and glorifie him in all his adminiſtrations. This is indeed to confeſs his Kingdom which ruleth over all, and practically to own his Providence, which ſweetly and ſtrongly diſpoſes all things to his own Praiſe and Glory.