The Divine Right and Original of the Civil Magistrate, Chapter 3
CHAP. III. CHAP. III.A Digreſsive Enquiry concerning the voice, or declarative uſe of Divine Providence.
I Have here done comparing and explaining thoſe two wayes of the being of things of God, betwixt the which the queſtion lies. But before I can come up to the diſſolving of it, there is another queſtion ſhews it ſelf in the way, which I know not well how to avoid the ſpeaking ſomewhat to. For whereas our enquiry is, Whether of theſe two wayes of the being of a thing of God (viz. of his mouth approving, and of his hand working) both, or but one, and if but one, then which of them is meant in the Text? A queſtion may here be ſtarted, whether theſe two be not coincident? that is, whether the working hand of God have not a mouth or voice, or be not vocal, and declarative of the will of God to us, and if it be, then how far, and wherein?
CHAP. III. SECT. I.SECT. I. The uſefulneſs of the ſaid Enquiry.
THe queſtion intervenient, and firſt to be ſpoken to then is about the uſe of Providence in the diſcovery of Gods preceptive, or approving and diſapproving will. This queſtion I thought not good to omit, being of concernment to the ſubject we are now upon, and having here a fit place to diſcuſſe it, and its diſcuſſion being of more then ordinary neceſſity in theſe dayes; wherein there is not only much variety and manifold revolutions of Divine Providence in the greateſt affairs, and thoſe very unuſuall and amazing, but a very frequent, ſtudious, and ſolemn reference to it, as the voice of God, and as a Guide, Judge, and Interpreter of Gods will of command, or warrant for the regulating of our perſwaſions and actions in matters of chiefeſt difficulty and difference. We ſee how much Providence is pointed at, produced, alledged to juſtifie and condemn wayes and cauſes; and to entitle courſes to Gods approval or diſapproval, and to induce men upon that account to own or diſown perſons and proceedings. I have long deſired heartily, that this queſtion might be religiouſly, judiciouſly, and impartially debated. And to occaſion it I ſhall here ſeriouſly deliver my weak thoughts upon it. I confeſſe my ſelf to have entred upon, as a uſefull, ſo an high and intricate queſtion, eſpecially as the tract of mens pens, and notions of their mindes of late hath run: Therein therefore it behoves a man (eſpecially ſuch an one as I) to ſpeak with great caution and humble ſubmiſſion.
SECT. II. CHAP. III. SECT. II. III.In what ſenſe the word Providence is taken in this enquiry.
I Take up the word Providence becauſe it is the ordinary term; and I take it in the vulgar ſenſe, for meer active, opera…ive, or productive providence. Divines do uſe it in another ſenſe*Vide Molinam de lib. Arbitrio qu. 22. Diſp. 1. pa. 287. Synopſis profeſſ. Leid. Diſp. 11. Sect. 2., (and the genuine ſignification of the word doth ſo import) viz. for that immanent or internal act in God, whereby he doth within his own thoughts order and contrive the affaires of the world, as they ſhall be accordingly acted and iſſued in the creature. But the ordinary acceptation, and ſo our preſent uſe of it, is to mean only effective or eventual Providence; and ſo I here uſe it.
SECT. III. The Queſtion diſcuſsed, Whether Divine Providence be, and wherein it is regulating, or declarative of the will of God to be done by us.
THe queſtion then is, Whether Providence in producing viſible effects in the creature, be legiſlative, or declare the mind of God by way of rule to men,CHAP. III. SECT. IIII. Subſect. 1. or be a teſtimony of Gods commanding and prohibiting, approving and diſapproving will, which men are to follow, or ſquare their actions by, in like manner as his oracles, or dictates by viſion, dream, or inward inſpiration were to them that received them ſo immediately of God, and ſtill are to us that have the record of them in the Scriptures; and if it be, in what things and how far?
Subſection 1. That Providence doth declare ſomething of God.
IT is not to be doubted or denyed that Providence hath a voice, and doth declare ſomething of God to us. As God hath a working word, [Pſal. 33.6. & 147.18. Luke 7.7.] ſo he hath a ſpeaking hand. Hence it is that his works are ſaid to be declarative and inſtructive, [Pſal. 19.1, &c.] to be ſignes, [Jer. 32.20.] and men are willed to hear the rod, and who hath appointed it, [Mica. 6.9.] to come, and behold the works of the Lord, [Pſal. 46.8.] which would not be to any purpoſe if they did not ſhew us ſomething remarkable of God. But the queſtion is, of what and how theſe are declarative to us? As it is a ſort of Atheiſm to deny Providence a voice, ſo it is a great preſumption, and high impiety for man to take upon him to aſſign it its voice, or to make it ſpeak to his own mind and turn; and an error of very dangerous conſequence it is to miſunderſtand Providence, or conſtrue it in any other language then its author impoſeth and annexeth to it. For the diſcovery therefore of the truth in this particular, I ſhall endevor by the light of Scriptures (as well as I can apprehend them) to ſet down what Providence doth, and what it doth not diſcover.
Subſection 2. CHAP. III. SECT. III. Subſect. 2.That Providence doth declare ſomewhat of Gods counſels.
1. THe Providence of God is the image or expreſſe of his counſels; It doth therefore diſcloſe unto us ſomewhat of Gods will of purpoſe, counſell or decree. Two wayes God makes known to us his will of Decrees, …o wi…, by Predictions, and by Providences. The fo…mer looks at, and reveales the things of Gods Will as future, this latter diſcovers them to us as p…ſt, or preſent. Providences are the effects, executions, or acompliſhments, and ſo the coppy, print, or tranſcript of Gods purpoſes. Our God is in the heavens, he hath done whatſoever he pleaſed. Whatſoever the Lord pleaſed, that did he, [Pſal. 115.3.136.6.] Firſt, that is, from all eternity, his Will of good pleaſure determineth, and then in the foreſet time his Providence effecteth things. Only here we are to beware we ſtretch not this diſcovery beyond its own line, that is, beyond the paſt and preſent time. We muſt not conceit, or pretend to underſtand from is that of the purpoſe of God which it tels us not, or to ſee by it that which it ſhewes us not. Some there are that will proceed fu…ther then this mark, and meerly out of their own airy imagination preſume by it to divine of things to come. I mean of moral and contingent futurities: (for where experience hath diſcovered a natural connexion of cauſes and effects, there a probable conjecture and expectation of future events neer at hand by the intuition of their particular and immediate cauſes may be gathered; as that a pregnant woman will bring forth a childe; that the evening or morning face of the skie will be followed with ſuch or ſuch weather the day next enſuing:) thus the A…rologer, and the ſelf-intereſted Statiſt …oully overlaſh and exceed their bounds in interpreting the providences of God. The Aſtrologer pretends a cunning to read in the great Ordinances of the heavens (whoſe huge volums in regard of variety, diſtinction, and diſtribu…ion of influences (as to this uſe doubtleſs) are to them, as the hand writing of the wall before Belſhazzar was to the Caldean Aſtrologers, altogether illegible, and unintelligible, yet) they pretend (I ſay) to read, and to be able to draw out from them a map of the diſpoſition of the aire of every day for whole moneths, and years to come, and of the temper of living bodies, of the ſucceſſes of Husbandry, Trade-adventurers, and political-enterpriſes, yea, and of the very propenſions, contrivements, counſels of mens mindes about Civill, Church, and ſpiritual affairs, with the revolutions that will attend mens lives, eſtates, names, and ſocieties, temporal and eccleſiaſtical, yea, what will paſſe not only betwixt man and man, but betwixt God and man; and (which is very ſtrange) this map to be every year new, and for every Countrey, Nation, City, yea for every diſtinct ſort or condition of men, whether they live far diſperſed from one another, or promiſcuouſly intermixt with others, yea for each ſingle perſon, different. The ſelf-intereſted ſtatiſt from Gods preſent proceedings, either in puniſhing or proſpering a way, perſon, family, profeſſion, or Nation will needs fancy, and confidently conclude that he doth foreſee, and can preſage what God hath determined, and will do with the ſame hereafter. Forgetting with what reaſon Solomon hath cautioned us againſt boaſting of to morrow, to wit, for thou knoweſt not what a day may bring forth; and not minding that men, and Nations, even in regard of their viſible worldly condition, are in the hands of God, as the clay is in the Potters hand, ſoon made, and ſoon marred; now moulded into this frame, and quickly turned into another, and that as the grace of God may ſuddenly, unexpectedly, and wonderfully change mens hearts,CHAP. III. SECT. III. Subſect. 3. or men deprived thereof may ſtrangely alter themſelves, ſo God hath reſerved out of what he hath clearly threatned in his word concerning mens temporal puniſhments, much more out of what his Providence at preſent diſpenſeth, a power to alter his proceeding in an inſtant.
Subſection 3. That Providence doth declare to us that God is, and what he is.
2. PRovidence is the Index or Character of the Divine Nature, and ſo it is Doctrinal, or delivers to us matter of faith, or what we are to know, and believe concerning the Divine Eſſence, to wit, as it is abſolutely conſidered, or abſtracted from diſtinction of perſonal relations. God is made known by his works, as the workeman is by his artifice, the cauſe by its effect, [Jer. 32.20. Rom. 1.19, 20. Pſal. 19.1, &c. Act. 14.17.] Hence we finde that ſo frequently added in the prophets to the comminations and promiſes of God, as the end of the execution of them, and ſo of his providences, And they ſhall know that I am the Lord.
CHAP. III. SECT. III. Subſect. 4.Subſection 4. Certain diſtinctions premiſed for the diſcovery how far Providence is declarative of the will of God, which we are to do.
3 BUt to come neerer to the thing in queſtion. Providence is in ſome ſort preceptive, and directive in matter of practice. Now for the opening of this uſe of Providence, we muſt diſtinguiſh,
1. Of preceptiveneſs, or the delivery of Divine precepts to us. This may be, 1. Either by way of original inſtitution. 2. Or by way of abrogation of what is already in force. 3. Or, by way of declaration, remembrance, or monition of that which is already ordained. And again this third may be, 1. Either ſolitarily, 2. Or joyntly and by way of concurrence with other means, or the delivery of them otherwayes.
2. Of divine precepts, 1. Some are of the law of nature. 2. Others are poſitive, or ſubſequently inſtituted. And of both thoſe, whether natural, or poſitive, 1. Some contain our duty to God. 2. Some our duty to man.
3. Diſtinguiſh of the uſe of Providence. This is, 1. Either ordinary, which the general rules of the word of God allow and dir…ct us in. 2. Or extraordinary, the which ſpecial …arrants in the word, given on ſpecial occaſions have allowed, or preſcribed.
4. Diſtinguiſh betwixt the giving of a rule, or law, and the determining of it to this or that particular matter, or caſe.
Subſection 5. CHAP. III. SECT. III. Subſect. 5.Five Propoſitions explaining wherein Providence is, and wherein it is not declarative of Gods will to be done by us.
I Shall apply theſe diſtinctions, and make uſe of them to our purpoſe in theſe following propoſitions.
1. Providence (as I underſtand) c…nnot be ſaid to deliver us the will or precepts of God for our practiſe by way of original inſtitution: neither can it of it ſelf aboliſh or make void any rule, or law of God before ordained: or draw a warrant for us to proceed contrary to the ſame. Suſpend it may, or diſenable from doing in point of affirma…ive precepts, but to the doing of the contrary it cannot diſpenſe, nor can it diſſolve a law.
2. Providence may by it ſelf without the help of any other Index or Law-book deliver to us ſomewhat of the law of nature, that is, ſo much of our duty to God as is contained therein. Divines diſtinguiſh betwixt cultum naturalem, & voluntarium, Ameſ. Medul. Theol. lib 2. cap. 5. & 13.ſeu inſtitutum; the natural worſhip of God, and that which is voluntary, or inſtituted. The natural is that which belongs to him as Gods or by virtue of what he is, or the conſideration of his nature; and this is taught by the law of nature. The inſtituted is that which is given him by virtue of his own voluntary appointment. The former is ſimply neceſſary and immutable, one and the ſame in all ages and to all perſons. The latter is arbitrary and variable (as he pleaſeth to order) and hath been diverſified: It was appointed to be one w…y under the Law, another way u…d…r the Goſpel. The former we ſay Providence my lead to, or (as it were) dictate to us. For in as much as of it ſelf it reveals, that there is a God, and of what nature and perfections he is, it hence infers, or by force of that principle of faith teacheth us, that he is to be worſhipped, and in particular, that he is to be feared, loved, truſted in, called upon, praiſed, and obeyed, and to receive from us whatſoever elſe may be deemed an act of his natural worſhip. And this is all (I conceive) which Providence can of it ſelf, or taken alone, and apart, teach, or inculcate. There being nothing elſe of duty which can be imagined neceſſary, and immediately to follow upon that knowledge of God which Providence reveals. That it goes thus far, will need little proof. The Apoſtle Paul told the Lyſtria…s that the living God left not himſelf without witneſs, Acts 14.7.in that he did good, &c. that is, by his good and merciful Providences he teſtified againſt the Idolatry of the Heathen, and called for their ſervice to be yeelded to himſelf alone. And he informs the Romans, Rom. 1.20.that the ſame perſons are left without excuſe (for their ſins, and therefore they muſt needs be taught ſomewhat of their duty) by the diſcovery of the God-head in the creation.
3. For other duties (beſides the forementioned general rules which immediately refer to God) whether of the law of nature, to wit, thoſe which reſpect man, or of poſitive inſtitution, Providence doth not by it ſelf dictate, or declare them to us. Obſerve here.
1. I ſay it doth not declare Gods mind to us in theſe things. It was before ſaid the works of God, in as much as they diſcover the Divine nature, they of themſelves tell us thus much, that God is to be, obeyed in all his commandments, but what his will- or commands are in particular, as touching the poſi…tives of his own worſhip, or concerning either the natural or poſitive rights and relations which may be between man and man; and what our own concernments are; the particulars of theſe it doth not dictate or deliver to us.
2. I ſay this it doth not ſolitarily or apart, or by it ſelf, or by its own ſingle light or voice. For this muſt be acknowledged, though it doth not declare or promulgate, yet it doth confirm; and though it doth nor of it ſelf diſcover, yet it doth ſecond, and ſet on that which is before diſcovered of the mind of God. In reference to the whole revealed will of God Providence hath the uſe of a Teſtimony, that is, by way of aſſociation, or concurrence:See Dr. Sclater Serm. on 2 Kin. 93.1. pag. 25. though it be not Nomotherick, or Legiſlative, nor yet in the matters limitted in this propoſition the original, or primary dictator of the will of God, yet where a declaration thereof is made, and the ſame is actually known, underſtood, end apprehended, there Providence comes in, and gives a ſecondary ſanctio….
Let the light of nature, or book of God written in the heart, or his word in the Scriptures firſt tell a man, thou ſhalt not kill, thou ſhalt not ſteal; then, if the hand of God remarkeably break out in ſome notable curſe or puniſhment upon a murderer, or thief, this Providence ſeen and noted doth by way of Item, or Second (in that it holds forth the diſpleaſure of God againſt theft or murder) prohibite, admoniſh and warn him and others from thoſe ſins. But in matters of this natu…e Providence ſolitarily or by it ſelf alone is not ſignificant, or declarative of Gods approving or diſapproving will. Where both the law of nature, and the Scriptures are either ſilent, or (which is all one as to this) not underſtood, or apprehended, there providence (as to theſe things) is dumb, or, if it muſt be ſaid to ſpeak, its language cannot be unde…ſtood.
Providence in theſe matters may be reſembled unto conſonants; as theſe without vowels make not any words, or ſpeech, but compounded with them are vocal, and ſignificative; ſo Providence in concurrence, and concomitancy with the written law ſpeaks out to us, backing and confirming what the word declares, but of it ſelf, or apart from this it cannot do that office in theſe things of moral or poſitive precept. Providence is in this reſpect like an echo, which reitera…es, and reſounds to what the word of God in Scripture, or Conſcience ſaith before, it doth rather conſignificate, then ſignifie Gods will to us, When God hath made known to us by his foreign, or enunciative word what his mind, or commandement is in this, or that particulars, then the providence of God, which before, and of it ſelf could only tell us that God is to be obeyed in all his commandements, now beſpeaks our obedience in theſe particulars, and addes its ſtampe, or ſanction to the commands of God ſo revealed.
In things which the conſcience is already informed of to be either agreeable, or repugnant to the law of God, providence coming in with any remarkable, either croſſes or bleſſings, beareth witneſs to that law, and exciteth the conſcience by way of Memento to take ſpecial notice of it. And thus it is a good ſecond though not a ſolitary teſtimony. It hath vocem tonantem, an awakening, or ſtartling efficacy, to rouze up the dowzie conſolence to attend to the rule already receivedSee Deut. 4.3, 4. 2 Chron. 30.7. Mal. 3.18.. But this office holdeth only in concurrence with the word. We cannot ſimply and ſingly conclude from any providence thus, God croſſeth men in this, bleſſeth them in that way, therefore he diſallows that; approves this. But having a precedent light in the conſcience from the teſtimony of Gods law of what he allowes and diſallowes, his ſo croſſing or bleſſing may be an accumulative witneſſ…. Thus David argues, By this I know thou favoreſt me, becauſe mine enemy doth not triumph over me, [Pſal. 41.11.] He know before from the written word, and from the particular meſſages that he had received by the Prophets Samuel and Gad both what God had promiſed, and what he willed him to do; and thereupon this mentioned Providence of God toward him was an additional teſtimony. And thus Joſephs brethen metting with a ſhrewd and ſudden croſſe were prompted out of the light, and ſentences of their own conſciences cleared, and called forth by that croſſe Providence (as they took it) in Egypt to ſay, we are verily guilty concerning our brother, in that we ſaw the anguiſh of his ſoul, when he beſought us, and we would not hear: therefore is this diſtreſſe come upon us. And Reuben ſureably was enabled to ſay, Spake I not unto you ſaying, Do not ſin againſt the childe, and ye would not hear? therefore, behold alſo, his bloud is required, [Gen. 42.21, 22.]
And the reaſon of the neceſſity of the antecedency of the knowledge of the will of God unto the voice of Providence is very obvious. For before we can gather, or draw inferences from Providences, we muſt be able to underſtand their meaning, and to make an interpretation of them. We muſt firſt know for what they come, ere we can ſay what they direct us unto; but now the word of God, and the conſcience in formed thereby, are the interpreters of Providence. It was that ſentence of the Apoſtles Epiſtle, which expounded the hand of God upon the Corinthians unto them, For this cauſe many are weak and ſickly among you, and many ſleep, [1 Cor. 11.30.] their own ſenſe could tell them of the event that many were weak and ſickly, and many dyed among them. And their Religion and conſcience touched by it would tell them theſe evils were of God, and perhaps it might ſuggeſt to them that they came for ſin; but that they might diſcern it was for that ſin in particular; viz. their eating and drinking unworthily at the Lords-table, and conſequently infer, that for this ſin they muſt judge themſelves, this they muſt reform, the word of God muſt be the expoſiter of that providence; and therefore did the Apoſtle write that ſaying to them.
Having inſiſted here on the extent of the uſe of Providence in dictating to man his duty by way of ſecondary teſtimony to the word; and of the neceſſity of a conjuction of the word, or law of God written, or otherwiſe made known with Providence, that ſo the voice of Providence in moral, humane and poſitive duties may be particularly applyed and underſtood: It will not be impertinent here to note the different wayes wherein Providence is, or hath been added to the word as confirmative thereof.
1. This hath been ſometimes in a way extrordinary, and that,
1. Either when an ordinary act of Providence hath been by an extraordinary and immediate direction from God appointed to ſuch uſe, viz. to back and ſecond his word: as Ezekiels removing his goods out of his houſe to another place in the peoples ſight, was a ſign to them to confirm his predictions of their captivity. And the Potters diſpoſal of his clay to one mould firſt, then to another, was an emblem ſet up by God of his power to order, and alter the conditions of Iſrael, (and of all other Nations) as he ſhould ſee good, and as he had declared he would do concerning that people, [Ezek. 12.11. Jer. 18.5, 6, &c.]
2. Or when a Providence extraordinary, or miraculous, for nature hath been by expreſſe aſſignation of God given unto the ratification of his word. So was unto Moſes the turning of his rod into a ſerpent, and of the Serpent into a rod again, and his hand being made leprous, and whole again by putting it once and again into his boſom. So was unto Gideon his wet and dry Fleece, and the Angels conſuming his meat by fire out of the rock. So was unto Hezekiah the return back of the ſhadow of the Sun upon the Dial of Ahaz. And ſo were unto the world in the primitive age of Chriſtianity, the miracles, and gifts of the Holy Ghoſt given unto the Apoſtles, [Exod. 4.1, &c. Judg. 6.17, 36, &c. 2 King. 20.10, &c. Heb. 2.4.]
2. This is more often in a way of ordinary diſpenſation, that is without any either miraculouſneſs of the act of Providence, or immediate, particular pointing out of it, by an expreſs word to ſuch or ſuch a uſe. And this is,
1. Either when Providence is given us for a patt…n or …op…y, and we are required to imi…a…e it i… the ſame kinde. Thus Mercy, Love, Beneficience unto the evill, and to our enemies are recommended to our practice by the example of Gods own proceedings, [Epheſ. 5.1. Luk. 6.36. Mat. 5.44, &c.]
2. Or when Providence is imployed to give a hint unto ſome duty ſutable to it, for us to practiſe, but not of the ſame nature as i… the act of Providence which ſpeaketh to us. For inſtance: In the day of proſperity be joyful; but in the day of adverſity conſider. Is any among you afflicted? let him pray: i… any mer…y? let him ſing Pſalms. In that day, viz. in the day of trouble, and of treading down, and of perplexity, did the Lord God of hoſts call to weeping and to mourning, &c. [Eccl. 7.14. Jam. 5.13. Iſa. 22.12.] When Providence diſpoſeth theſe conditions into act, it doth call for the reſpective duties appropriate to them at their hands whoſe conditions at any time they are.
But this diſtinction muſt be kept; for ſome acts of Providence are ſhewed us to imitate them in their very kinde. Some again by reaſon of the Lords tranſcendency and abſolute power over us may not be paralleld by us. God may do that to man, and make that uſe of him, which man may not do either to God again, or to another man. Only ſuch unimitable… providences may yet be not unuſeful, but may dictate reſpective duties, correſpondent and ſeaſonable, though not identical in kinde to the act of God.
The difference alſo muſt not be confounded betwixt the two members of the former diſtinction, viz. the extraordinary and the ordinary uſe of Providence in point of backing or reinforcing the will of God already made known; which is, that the latter way God dayly and continually makes uſe of Providences as memorials and teſtimonials to aſſure, and bring to minde his will in matters vulgarly known, and of a moral and ordinary uſe and importance. The former he hath taken up to illuſtrate or enforce ſome commandement of an extraordinary nature, or ſome doctrine or propheſie new, and ſtrange to them to whom the ſign is given, and therefore ſtanding more in need thereof to prove its divine authority.
In reference alſo to the ſecondarineſs of the Teſtimony of Providence and the neceſſity of the antecedency of the words light to it in the matters whereof this propoſition ſpeaketh, this let me add. Some that have long ſtood upon the argument of Providence now begin to ſay, The Spirit makes out by Providence the minde of God without the word▪ Unto this I ſhall only here interpoſe this;
1. I ſee not how this differeth from Quakeriſm in the opinion of a ſufficiency of light from Chriſt, which every man hath in him.
2. But I aske; Is not every ſpirit (that is, every dictate or doctrine fathered on the Spirit, or apprehended by the conceiver thereof to come from the Spirit of God) to be tryed? and is not the word of God in Scripture the rule of Tryall? If any motion come then without expreſſe direction from Scripture, it is not made out, that is, cleared as neceſſary, or ſafe for us to follow, or to be of God, untill it be examined or warranted by the word.
3. We uſually diſtinguiſh of the Spirits ſpeaking to man, viz.
1. Ordinarily.
2. Extraordinarly.
The former is by the word: the latter is without it, ſolitary or by revelation. And we ſay the latter is not now afforded to any on ea…th; but he that will ſay it is, and that he hath it, as the layeth claim to a very ſtrange and high thing, immediate, and extraordinary revelation; ſo he muſt evidence i…t… others very plainly ere they can credit him in, it*Thus Luther anſwered the Seditious Boars of Germany of Muncers and Phifers raiſing Si mandatum aliquod habetis a Deo veſtri facti neceſſe eſt hoc Ipſ…n a vobis aliquo illuſtri miraculo demonſtrari. Apud …leid. Comment. lib. 5. pag. 120..
2. Beſides the uſe or ſignificancy of Providence which it hath to confirm, and ſecond a rule, or duty before enacted and declared; it is found (even in matters of a moral or poſitive nature) ſometimes in a further uſe, viz. to declare the will of God by it ſelf alone, but then it muſt be withall ſaid, this is not the general, common, or naturall, but a particular, extraordinary, and inſtitutive uſe of it; this is never but in caſe, and by virtue of a previous, ſpecial warrant or appointment of God, This is not common to all, or uſuall in many, but proper to ſome Providences, unto which it hath pleaſed God to annex ſuch a uſe. Where God hath given out his warrant concerning one ſort, or one ſingle act of providence, and one ſingular and circumſtantiated caſe, that in this caſe ſuch an event or act of Providence ſhall declare what the minde of God is, there this uſe of providence obtains, and there alone, as far as my obſervation can go. Some few ſuch diſpenſations of God to ſome perſons, in ſome ſpecial caſes I finde in Scripture, and but ſome few, yet for diſtinctions ſake I thought it neceſſary to take notice of this uſe of Providence.
When God would have the Land of Canaan divided among the Tribes,Num. 6.55. and Families of the Iſraelitiſh nation, he appointed the diſtribution to be made by Lot. When therefore Joſhua and the heads of the Fathers caſt lots upon the ſeveral portions of that land, the coming forth of thoſe ſeveral Lots to this or that tribe, family, or perſon ſeverally, was the ſignification of Gods will concerning ſuch or ſuch a parcel of the Land, and the making over of the property thereof by donation from him, unto ſuch perſons.
The ſame way was appointed, and of the ſame uſe was the Providence of God in the diſpoſall of the lots at the election of an Apoſtle in the place of Judas.Act. 1.24, 2….
By a Providence of this ſort was the congregation of Iſrael guided in their journies and ſtations in the wilderneſs. God appointed them for their motions and pitchings to attend the ſetling or moving over them of the cloudy and fiery pillar: hence it is ſaid,Num. 9.18, 20, 23. that they obſerving that courſe of the cloud, at the commandement of the Lord they journeyed, and at the commandement of the Lord they pitched.
A like reſolution did Abrahams ſervant obtain of God, when he went by his Maſters command, and with his aſſurance of extraordinary divine conduct to ſeek a wife for Iſaac. When he was come to the City of Nahor he prayed, and the Lord granted him to know what damſell he ſhould chooſe, and have for that marriage by the token of her granting him water out of the well for himſelf, and for his Camels, which ſign therefore being accompliſhed in Rebecca, not only he, but Laban and Bethnel her brother and father (when they heard the ſervants relation of it and of the event) acknowledge the thing (or word) proceeded from the Lord, and that in it the Lord had ſpoken*Gen. …4.27, 50, 51..
1 Sam. 14.10.Such a ſign had Jonathan to go by in his (otherwiſe deſperate) attempt upon the Garriſon the Philiſtines. Luk. 22.10.And a token of this nature had Peter and John from Chriſt to guide them in pitching upon the place where he would have them prepare for his, and their eating of the Paſſeover.
And as the minde of God for mens practice, ſo his meaning in matter of faith, when there hath been ambiguity or obſcurity in the apprehending thereof, hath this way been diſcovered. The Shepherds at the birth of Chriſt, being told by the Angel of the good tidings of great joy, Luk. 2.10, 11, 12.viz. the birth of a Saviour Chriſt the Lord that day in Bethlehem; God gave them by the Angel moreover a providential ſign to know him by, to wit, the ſpecial place and poſture they ſhould then finde him in, In his ſwadling cloathes, and lying in a manger. So did he point out to the wiſemen which came from the eaſt to ſeek him that was born King of the Jews, Mat. 2.9, 10.how and where they ſhould finde him, by a Star.
But this way of reſolution concerning either the will or meaning of God: was even then extraordinary, and out of courſe, and but rarely afforded, much more is it ſo now, and beſides the ſignificancy which Providence had in theſe extraordinary caſes was not by virtue of it ſelf, but from the inſtitution, or ſpecial word given forth for it. When God gives no ſuch particular warrant, as in thoſe caſes he did (and as now, for any thing I know, he doth not at all) we may not expect, or attempt to finde out Gods will by ſuch means. If we do, it will not be an allowed enquiring, but a tempting of God*Vide Ameſ. medul. Theol. lib. 2. cap. 11. Sect. 18 & cap. 12. Sect. 17, 18, 19. & De conſcient. lib. 4. cap. 23. Sect. 1, …..
5. And laſtly, there is yet another uſe of Providence to be noted. We before diſtinguiſhed betwixt the delivery of a rule or law, and the determining of it to this or that particular. We have ſaid before, Providence is not originally inſtitutive, or preceptive, yet it may deliver us the law, or the will of God already enacted by way of declaration, index, or remembrance; and this in ſome things ſolitarily, and in ſome only joyntly and concurrently with other means. Beſides all this, Providence hath another uſe in promoting our knowledge and obedience to the will of God; and that is by way of application or determination of the obligation, or authority of the Law of God unto particulars. And this uſe of Providence, together with the way and divers manners of its tending thereunto will here require a diſtinct diſcovery, that it may neither lie under a confuſed notion, nor fall under miſtake.
Firſt, That Providence hath this uſe, to determine general rules to particulars, is very obvious and evident. It brings home the law, which in it ſelf runs in terms univerſal, or indefinite, to its ſingular matter, by applying it to particular perſons, things and times; and by that means that commandement or direction which is delivered generally to all of the like caſe and condition, it gives occaſion or call to this or that man in particular to put in practice. For inſtance; the law of God commands, ſuum cui que tribuere, to do right to every man; now Providence comes with its diſpoſing hand, and diſtributeth to every man his right in particular, as this houſe, or field, this honour, dignity or authority to this or that man. And by this hand of Providence ſo diſpoſing is determined that general rule to theſe particulars; whereby it comes to paſſe that every other man is required to yeeld theſe perquiſites, or havings to this or that man, and is forbidden to take, or detain them from him. Again; the word of God ſaith, Is any among you afflicted? Let him pray. Is any merry? Let him ſing Pſalmes. As we have opportunity, let us do good. Now Providence comes in, and at this time diſpoſeth this condition of ſadneſs, or that of joy to me, or it putteth into my hand an opportunity of almes-giving, and thereby it comes about that it is, now my part to perform that duty of Prayer, Singing, or giving almes. The word of God hath inſtituted diverſities of eſtates and relations amongſt men, as marriage and ſingle life; Magiſtracy, and Subjection; Maſterſhip, and ſervitude: not impoſing every one, or any one of theſe c…nditions upon every man, for that were not conſiſtible; but appointing one for ſome, another for other perſons. Now beſides this inſtitution, God by his Providence immediately (without his word, otherwiſe then mediately) ordinarily cals men forth particularly, ſome unto this, others to that eſtate: and thoſe particular perſons, whom his Providence ſo cals, the general rules of his word concerning thoſe reſpective conditions come thus to be in force unto, requiring them to undertake thoſe conditions, and to perform the ſeveral duties annexed to them reſpectively. Here then by the intervention of Providence it is that the general rules concerning this or that ſpecial ſtate or relation, either the entrance upon it, or the diſcharge of the duties of it, become neceſſary to this, or that man. Providence, under this uſe I ſhall call Ordinative, in diſtinction from that which is meerly Eventual.
Secondly, as it is plain that Providence hath this uſe, ſo it will be requiſite to enquire how Providence cals men into this or that ſtate or relation, and ſo effects this determination of general rules to their particulars. For this I ſhall obſerve ſomewhat concerning,
1. The different ſenſes wherein God by his Providence is ſaid to call.
2. The means.
3. The manner.
1. For the different acceptions, or ſenſes wherein God may be ſaid to call men into ſuch a relation or ſtate we ſay by his Providence God calls to the ſame, either directive, or conſtitutive. Either by directing them to ſuch an eſtate, or by conſtituting them in it; that is, either by ſetting before them the eſtate as requiſite for them to enter into: or, by leading and putting them actually into it. The former is when thoſe occaſions and inducements, or exigencies are occurrent to a man which (when they are put, or in being) it is his duty according to the rule of Gods word to enter into ſuch a ſtate, or relation. The latter is when by the acting of Providence by thoſe means whereby ſuch a ſtate or relation is produced, or emergent, men are actually brought and placed in that eſtate.
Theſe two wayes are manifeſtly different, and neceſſary to be diſtinguiſhed. For inſtance; In the former ſenſe perſons are called to the ſtate of marriage when they have not the gift of continency, that is, it is their duty then to marry, according to that [1 Cor. 7.9, 36.] and he is called to a ſingle life thus that hath that power over his own will that is mentioned [1 Cor. 7.37. Mat. 19.11.] according to that of our Saviour [Mat. 19.12.] In the latter ſenſe, they are called to a marryed eſtate that are already bound, or entred into wedlock. He is called into the ſingle eſtate that is looſed, [1 Cor. 7.…4, 27.] And in like manner may it be ſaid of domeſtical Maſterſhip and ſervitude; and of political dominion and ſubjection; and of domeſtical and political freedom. It is one thing to ſay a man is by Providence called to be a Maſter, or a Servant; a Prince, or a Subject the former way; that is, he hath the previous inducements to any ſuch eſtate preſented to him; and another thing to ſay he is called the latter way, viz. that thoſe acts are paſſed upon, or by him which make him a Maſter, or a Maſter or a Servant, a Magiſtrate, or a Subject. By the former he is but invited or directed to ſuch a ſtate, by the latter he is inveſted or enſtated de facto in it.
This diſtinction is obſervable in them that diſpute to the validity of abſolute conqueſt, or captivity to make a man a domeſtick ſervant, or a multitude, the patrimonial kingdom of the conquerer. They ſay the conqueſt or captivity doth not make the parties actual ſervants or ſubjects, and conſequently doth not make their conquerers their Maſters, or Soveraigns; but it doth lay a duty upon them to give their conſent (if they be free from others, and not pr…obliged and ſo can diſpoſe of themſelves) to their conquerer or captiver, and ſo by their own act to contract that relation*See a Book called, A vindication of the Treatiſe of Monarchy. pag. 17, 18. Hobs Elements pag. 92, 93.. As in like manner it is in the caſe of a ſingle perſon that hath not the gift of continency, he is called to marriage, but is unmarried, and hath the power, and right to diſpoſe of himſelf, yet in regard he wanteth the ſaid gift he is obliged to marry as ſoon as a fit match is offered.
Secondly, concerning the means by which Providence may call one into any ſtate that is, inveſt, and enſtate him in it; for this conſideration will have relation to the latter acception only of the providential call, of which even now, viz. that which is conſtitutive or actually ſetting a man in a ſtate.
Providence is working in all morall affaires, and civill ſtations, and conducing to the bringing of men into the ſeveral relations they are in, but … it is the word, or law of God, and not providence by it ſelf which ordains or authorizeth thoſe ſtates, ſo ordinarily it is not Providence ſolely conſtit…tes men therein, but providence imploying and acting by certain means, and thoſe concurring with it. Now the means may (as to our preſent conſideration) be two fold. 1. Some relative ſtates are ſuch as providence cals, that is, brings perſons into them, by means extrinſecal, as to the perſons called, or without the act of their own wils. So perſons come into the relation and obligation of children to their Parents by procreation, ſay ſome; by preſervation and education, ſay others*Grot. de Jure lib. 2. cap. 5. Sect. 1. Hobs Elements part. 2. cap. 4. Sect. 3.: but by which ſoever it be, they are paſſives in incurring that relation and duty. So are others, through the defect of reaſon, as Orphans, Fools, and Madmen brought into the condition of pupils and minors in relation to Guardians and Tutors; and ſo are Delinquents or Malefactors through their vicious miſcarriages, againſt their wils, reduced into ſubjection or ſlavery†Grot. de Jure lib. 2. cap. 5. Sect. 32.. 2. Other relative ſtates Divine Providence leads men into with, and by the will, choice, or conſent of the parties in whom the relation is ſubjected. Thus by their own contract perſons become aſſociates in private Traffique, fellow-citizens are incorporate in one Common-wealth, and Nations become confederates in one league: thus two by marriage become man and wife, and perſons by arrogation or adoption become the children of thoſe who begat them not. Thus freemen make themſelves ſervants; and thus Common-wealths, or bodies politique come under this or that form or conſtitu…ion of Government*Vide Grot. ut ſuprà Sect. 8, 17.23, 26, 27, 30, 31..
Thirdly, For the manner how (we may ſay) Providence cals into any eſtate or relation.
Firſt, In general this is a principle to me moſt certain. A providential call is included within the rules of Gods word. We have already ſaid (and I take it as a clear truth) that in matters of this nature Providence by it ſelf or alone is neither legiſlative nor declarative of the law of God. It remains therefore that the utmoſt uſe and force it is of in the moral ſway of theſe affairs is either to ſecond and ſet home the rule already given, and made known, or to apply and determine the general obligation and authority of ſuch a rule to particulars. Hence we muſt needs yield that the determination of Providence to this of that act, eſtate or relation, as it is not from it ſelf, but by virtue of the rule ſo it keeps within the bounds, and confines of the rule, and cannot be conſtrued to go any further. This then may be for a general Canon to us. We cannot ſay Providence cals this, or that man to that, whether act or eſtate, which the word of God forbids or warrants not unto him. Providence muſt not be uſed as a countermand to the rule, or as a reſerve or dormant warrant to carry us out farther then the word goes before us, or to lead us there where the will of God in Scripture revealed opens us not a way. This were by conſequent to deſtroy the authority of the word, and to make the moſt pure and perfect wayes of God the occaſions and patronizers of every obliquity.
Secondly, for ſomewhat more particular reſolution concerning a providential call to any undertaking, let theſe (I ſuppoſe plain) Propoſitions and Cautions be conſidered, the which I lay down with room reſerved for, and ſubmiſſion to the neceſſary addition, and juſt correction of the Reader.
1. The matters, or things about which this uſe of Providence (of applying, or determining the general rule to its particulars) may be converſant, we may (I ſuppoſe) reduce to theſe heads.
1. Either opportunities inviting.
2. Or neceſſi…ies urging.
1. The former, opportunities inviting, may be,
1. Either to our attaining.
2. Or to our doing good. Or, either to a good of utility to be enjoyed; or to a good of virtue to be done by us.
2. The latter, neceſſities urging, may be,
1. Either danger of ſinning.
2. Or danger of ſuffering.
2. Every opportunity inviting to, or offering us the attainment of ſomewhat we eſteem good, is not taken to be a determining Providence, or a Providence calling to the proſecution, and laying hold on that offer. Providence doth ordinarily preſent us with opportunities to be ſhunned, as well as with opportunities to be embraced. And by its ordering reall evils, with the appearance of good caſt upon them by our own miſtaken judgments, are ſet before us, as well as the things that are truly good. There is a proving trying as well as a guiding Providence, [ſee D…ut. 8.2, 3. & 13.3. 2 Chr. 32.31.] So that it is a perilous thing for men to be taken and led by the firſt bluſh, or fair face, or kinde invitation of every outward occurrence. Many Providences which our heady paſſions and luſts are apt to account invitatory, our reaſon and religion ſhould prompt us to be but exploratory, or the trials of our obedience to Gods commandements. Such (for example) may we reckon that opportunity to be which David had ſet before him (and whilh his men would ſo fain have had him to have taken as eminently held out to him by God) of killing Saul, once in the cave,1 Sam. 23.3. & 26.7. and again in the Camp aſleep. The call therefore of Gods Providence muſt be gathered, not by the facility, commodiouſneſs, or rarity of the opportunity, but by the lawfulneſs of it.
3. Opportunities of doing what is in it ſelf good, whether permiſſively good, that is, lawfull, or preceptively good, that is, neceſſary, are not preſently of themſelves the call of Providence to us, nor untill it can be determined the good to be done is good to us, or the good we are to do.
4. Thence, and in as much as the goodneſs of an action with application to individuals ariſeth much from the particular ſtate and condition of the perſon. Somethings belonging to the rich, ſomethings to the poor; ſome to the marryed, ſome to the ſingle; ſome to the ſuperiour, ſome to the inferiour; to be done by them reſpectively, it benooyeth each to know firſt, not only what is permitted, or impoſed on this or that eſtate, but what is the proper eſtate, place, or rela…ive condition we are ſet in: God neither by word nor by Providence calling any to the act or duty of ſuch a ſtate till he hath called them into that eſtate*See Mr. Simonds Caſe and cure of a Deſert Scul cap. 23. pag. 280..
5. Unto every eſtate there muſt needs be (the nature of the thing is ſelf requires it) ſomething conſtitutive or eſſential to the putting of it, or the enſtating of a man in it. There cannot be order or a diſtinction of eſtates without ſomewhat to make the difference. The ſame authority that ordains different eſtates among men, appoints to each the peculiar way of entring into, or founding thoſe eſtates. The different acts which are proper to each eſtate cannot be conſtituting or differencing characters of them: both becauſe they are ſubſequent to, and reſulting from the eſtate, and therefore muſt needs ſuppoſe it in being ere they can flow from it: and becauſe others not called to theſe eſtates do ſometimes preſume to put forth thoſe acts: and becauſe the regularity of thoſe acts muſt be proved by the perſons being in the eſtate; and therefore his being in the eſtate cannot be proved by his doing of thoſe acts. That there is ſuch a peculiar foundation or ingreſſe to every relative ſtate, which gives it bring, and diſtinguiſheth it from other ſtates, hath been partly ſhewed before, and will be inſiſted on after. In all domeſtical, civil, martial, and eccleſiaſtical relations and orders, the profeſſors of the diſciplines of each conclude it ſo to be. Now this conſtitutive or formal reaſon applyed to particulars will ſerve to diſcover in what ſtation, or place each man ſtands, and unto what relation or ſtate any man is called of God.
6. Where the divine rule or law of God hath preſcribed a ſpecial way of entring into any eſtate, and conſtituting one in it, there providence cannot be underſtood to call, or lead into it another way, or in a courſe croſſe or ſubverſive to that order.
7. Providence may call a man without the act or concurrence of his own wil into this or that eſtate, that is, make it his duty (by virtue of the divine rule) to enter into it (as he is thereby called to be a ſervant, who hath not either wealth or skill whereby to ſubſiſt in, and manage a free eſtate. He is called to marry whoſe temperament, or complexion leaves him not that power over himſelf as to contain) when nevertheleſſe it doth not without his own will conſtitute him in that eſtate. Where therefore to the being of a man in any eſtate, or relation is prerequired the act or aſſent of the party, there Providence (though it invite, order, or give occaſion to enter into that eſtate) doth not anticipate the perſons conſent. Providence may of it ſelf without the ſaid act of will be directive to, but is not conſtitutive of ſuch an eſtate. It is (I conceive) no otherwiſe in the ſubject matter of this Treatiſe, in civil policie and Magiſtracy. Providence by virtue of that need many wayes that particular emergencies of Providence may invite, lead, or call a Nation to make choice of this form of Magiſtracy before another, or of this, or theſe perſons to rule over them rather then others: but, nevertheleſſe, people are not incorporate into diſtinct ſocieties, nor ſocieties reduced into a moral relation, or ſubjection unto any particular Magiſtracy, or Magiſtrates without their own tranſaction or agreement, their own I mean tranſacted, either by themſelves or thoſe whom they may be involved in.
8. Where Providence preſents with any urging neceſſity, whether of ſin or of harm to be avoided, there we muſt not think Providence to call, either for the ſhunning of a harm to commit a ſin, or for the avoiding of one ſin to run into another. They that thus underſtand it, in ſtead of making a virtue of neceſſity they make a vice of it: and they do not follow Providence, but falſifie it.
9. There is a ſuperſeding as well as a leading, a ſuſpending as well as a moving, a recalling as well as a calling Providence, Where to a work or end in it ſelf good, neceſſary or deſireable all preſcribed or warranted means, all honeſt and juſtifiable ways of advancing, or compaſſing the ſame are wanting, Providence there muſt be underſt…od to give a ſtop to our proſecutions; and to determine (during the incumbency of that defect) a ſurceaſe of proceedings. There Providence (if we will underſtand it aright) bids ſtand, go not forward. There we may apprehend Providence meeting us in the way, as the Angel of the Lord in Balaams way, with a drawn ſword in his hand. Thus much ſhall ſerve to be ſpoken of the uſe of Providence which is determining or applicative of the rule to its particular caſes, in the general the particular conce…nments of it unto civil Government, the ſubject we are upon, will be ſpoken to in the nex… Chapter.
I have thus endevoured to take a particular view of that guidance, light, or inſtruction that is in Providence, and how far it goes, what of God, and of his will it doth diſcover to us, and what it doth not. The ſum of all that I have gone over is, Providence is the image, or index of Gods decree, or counſel, that is, as to things that are, or have been, not concerning future things. It makes known that God is, and what he is, and that he is to be honored, ſerved, and in all he commands obeyed. The will of God extraordinarily revealed it doth ſometime by ſpecial appointment confirm, and that which is known by the ordinary means, it doth conſtantly, and of ordinary courſe ſecond, and ſet home upon the conſcience: yea, in ſome caſ…s, by extraordinary deſignation; it hath revealed the will of God de novo, or not otherwiſe made known. And it doth continually determine, or apply the will of God in general rules laid down in Scripture, to particular times, and perſons; or, the obligation which the law of God hath in it, by it ſelf conſidered, in actu ſignato, it brings to be binding in actu exercito, or pro hic, and nunc. But on the other hand, it doth not of it ſelf either enact or annul a divine law, or diſpenſe with the breach of, or contrary act to it: neither doth it alone, or by it ſelf declare or reveal the will of God, or what Gods approving, or diſapproving minde, or pleaſure is, either in the things of God that are inſtituted, and of poſitive precept, or in the rights and relative duties that are morall, or of humane concernment,CHAP. III. SECT. III. Subſect. 6. whether they be of the law of nature, or of poſitive ſanction.
So that the negative part of our reſolution is this, Where the law of God, either written in the heart of man, or in the book of God, is ſilent, or preſcribes not any thing, either in the matters of God that are inſtitutive, or in any humane rights whatſoever, there Providence regulates not, or is not, either inſtitutive, or declarative of Gods will to be done by us. And where the ſaid law of God doth ordain, or deliver a rule to us, there providence gives no relaxation, allowance, or countermand to the contrary.
Subſection 6. That Dominion is not founded in Eventual Providence.
IN oppoſition to the negative part of this reſolution of the Queſtion about the uſe of Providence there are two poſitions, or opinions now on foot, both which would make out a wider, or larger ſenſe, or uſe of Providence then is here allowed. They are, 1. That Providence of it ſelf may (without extraordinary appointment) in the matters above ſpecified, and ſpecially in humane rights, dues, or tranſactions, deliver and declare what the will of God is, or may juſtifie or condemn a way: or, where Scripture evidence is wanting, or a warrant out of the word of God cannot be produced, there we may collect or infer Gods approval, or diſapprovall of an humane action, courſe or proceeding by Providence. 2. That dominion is, or may be founded meerly in eventual Providence; or, that a perſon or perſons attainment, and occupiation (by whatever means) of ſway or command over a people makes him, or them the Sovereign or higher power, which is, of God, the ordinance of God, the miniſter of God.
For the latter, that Dominion is, or may be founded in eventual Providence, or, (which is all one) in a perſons being in place of rule or actual command, the confutation of it, and the vindication of this Text from admitting it, is a main drift and ſubject of this whole diſcourſe: and therefore I refer the Reader, for his ſatisfaction about it, to that which is before, and will be after ſaid; only this I ſhall put in, upon its mention here.
If this be ſo, It muſt needs be affirmed (I ſuppoſe) ſo to be,
1. Either becauſe poſſeſſion, or occupation in every caſe, or in any thing poſſeſſible, or in every ſort of Tenure gives a title; But this is ſo wilde an aſſertion, as I know not who will own it; or,
2. Becauſe God hath declared in his word, or made it a law, that it ſhall be ſo in this particular matter of Civill authority, viz. that whoſoever is maſter ſhall be the Magiſtrate, or he whom his hand of Providence raiſeth up to a domineering prevalency in any place ſhall have the authority there, or be intereſted in the ſtyle or office of this text, viz. ſhall be the higher power, the ordinance, the Miniſter of God. But unto this;
1. If ſo it were, it would be not Providences diſpoſing poſſeſſion of rule into this hand that of it ſelf conſtituteth him a power, but that declaration of God in his word. Providence would be only the determinator, or applyer of that general rule to its particular matter.
2. But where is this found, that God hath ſo expreſſed or declared himſelf, or made ſuch a law touching. Civill Magiſtracy? We muſt firſt ſee ſuch a declaration produced, or proved, ere we may grant it ſo to be: I know this text is alledged as the only or main place to imply ſuch a declaration, but, de hoc quaritur: I hope by this treatiſe it will be manifeſt that there is not ſuch a thing to be extracted thence: and in ſhort, I think it will be proved that,
1. By power, is not meant a meer force or ſtrong hand.
2. That by being is not meant a meer act of poſſeſſion of ſuch a force.
3. That by of God, ordained of God, is not intended a meer being by eventual Providence. And to give the Reader here a ſmall earneſt of Reaſon for the improbability of their being either in this, or in any other Scripture any ſuch thing declared by God, I ſhall ſuggeſt theſe few things in this place.
1. The power of Magiſtracy may be in one, and actual rule by Providence in another. Gods word hath owned them for the power that have been out of poſſeſſion, whileſt others have had the actual command. Take for inſtance what is in [2 Chron. 22.9, 12. with Chap. 23.3.]
2. God hath expreſly diſowned for being of him them that have been in preſent poſſeſſion of command, [Hoſ. 8.4. Iſa. 52.4, 5. Joel 3.2, 4. Hab. 2.5, 6.]
3. He hath expreſly authorized and owned the act of riſing up in armes to expulſe them that have been in actual rule, in them that have been de facto, ſubject to them, the which this text [ver. 2.] expreſly and ſeverely forbids in reference to the power here intended [Judg. 2.16, 18. & 3.9, 15. & 4.6. and in many other places of that book, and in other Scriptures.]
4. We have many examples (of unqueſtionable juſtifiableneſſe) in the word of God of perſons taking up and employing for the recovery of perſons, goods and countreyes of the hands of them that have had the Maſtery and poſſeſſion of them, which could not be done if dominion were found by God in providential profeſſion, [Gen. 14.14, &c. 2 Sam. 18.1, &c. 1 Sam. 7.…, &c, & 13.3. & 14.1, &c. 2 King. 11.3, &c.]
CHAP. III. SECT. III. Subſect. 7.5. To yeeld this would be to ſay that uſurpatition is no ſin; or that in the tenure, or holding of power, or command over others (under the name of civill authority) is, or can be no tranſgreſſion.) But this ſhall ſerve for a touch on this argument here.
Subſection 7. That Providence alone, or without the Rule of Gods word doth not ſignifie to us the allowing, or diſallowing will of God in matters either of humane right, or poſitive inſtitution.
FOr the eviction of the groundleſneſs of the former poſition [that Providence alone, without Scripture evidence (or, extraordinary appointment and warrant) may be, in the matters above ſpecified, the interpreter of Gods will to us, unto the juſtifying or condemning of a way, or unto the ſignification of Gods approval, or diſapproval] I would offer theſe reaſons.
1. That which is in this poſition attributed to Providence is by Scripture plainly denyed to it [Eccl. 9.1, 2.] No man knoweth either love, or hatred by all that is before them … all things come alike to all; there is one event to the righteous, and to the wicked, &c.
2. The putting of any thing to be rule beyond, or further then Scripture goes, or ſo as to make out ſuch an approving, or diſapproving will, or law of God as is not delivered in Scripture, is to derogate from, or deny that ſufficiency and perfection of the Scripture which the holy Ghoſt aſcribeth thereto, and which we, upon his authority, maintain againſt the Papiſts. The written word of God is affirmed to be perfect [2 Tim. 3.15. Pſal. 19.7.] we have very ſtrict prohibitions of adding to, or diminiſhing ought from it, [Deut. 4.2. Prov. 30.6. Rev. 22.18, 19.] we finde men are ſharply blamed by God for doing that his word gave them no command or commiſſion for, [Jer. 7.31. & 19.5. & 32.35.] and perſons are challenged for following the appearance or promiſing face of Providence without recourſe to him [Iſa. 30.1, 2. with 31.1. Joſh. 9.14] We upon theſe and the like authorities, conceive that the good, the acceptable and perfect will of God is contained in the Scriptures; that the word of God hath compleatly and unalterably delivered what is neceſſary, what lawful; and therefore that it appears to be high preſumption and ſtrong deluſion to ſet up any thing to be a rule, either by way of croſſing, or uttering more then is read in Scripture. Either we muſt ſay the Scriptures are imperfect, or the doctrine therein is repealable by Providence; or that there is nothing left for Providence to declare anew. And which of theſe to admit, I think is eaſie to chooſe.
3. Providences are both in themſelves ſo indiſtinct and various, and in relation to mens wayes, and the rule by which they are to walk, ſo unanſwerable (for the moſt part in this life) and diſproportionable, that it is not (I think) to any man conceiveable how they ſhould be employed for ſuch a ſignification.
1. They are in themſelves ſo indiſtinct and various, in reſpect of riſe, end, and manner of proceeding, that they appear altogether unapt for ſuch a uſe.
1. Providence is many times the ſame to perſons and wayes directly contrary; that is, to them that are approved, and to them that are diſapproved of God, the courſe of Providence in preſent event is all one: the ſame judgements or evils do befall the ſame outward benefits to come upon righteous and wicked perſons and wayes, [Ezek. 21 3. Mat. 5.45.]
2. The ſame ſame wayes or proceedings of men may meet with clear contrary Providences, either in the ſame perſon at divers times, or in divers perſons at the ſame time. He that followes a courſe of ſin, may at one time proſper, at another time fall in it. The path of the righteous may at ſometime be (as Joh ſpeaks) waſhed with butter, attended with ſmooth and ſweet ſucceſſes, and at other times be ſtuck with thornes, entangled with ſharpe and piercing croſſes: they that walke or joyn hand in hand together in the ſame wayes or deſignes whether good or evill may be accoſted with quite contrary events at the hands of Providence. Like as it fared with Pharaohs chief Butler, and chief Baker; both it may be guilty in the ſame offence, and meaſure, yet the one raiſed to honour, the other hanged on a tree.
3. The ſame kind of Providence may proceed from far different or quite contrary diſpoſitions, and intentions in God: the ſame gift, or outward, and, in our eſteem, happy ſucceſſe, and on the other hand, the ſame croſſe or blow may come from him unto divers perſons, to one in favour, to another in diſpleaſure; to one for good, to another for harme.
4. Providences contrary in their face, and viſible appearance, may agree, and be coincident, or be the ſame in reſpect of the minde of God from which they proceed. Notably good, and notably bad events, both theſe may ſpring from his love, and be accompanied with his approval both of the perſon and of the way upon which they come: and either of theſe may iſſue from his hatred, and be attended with his diſlike both of the perſon and way.
5. The thing which Providence in bringing good, or evill may reſpect, reflect upon or aime at in ſpeciall may be, not the preſent actions or wayes of men, but either thoſe of times paſt, or thoſe which be probable, and in likelyhood to come: to the former by way of recompence; to the …, either by way of prevention of a ſin; or of incouragement or furtherance to what is good; or of probation and experiment what men will do, how they will demean themſelves.
2. Providences (eventual) as they are in themſelves ſo u…i…orm, ſo they are very often during this life, and in the things of it, found unanſwerable and diſproportionable to mens wayes, and the rule by which they are to walke. Solomons obſervation in this is commonly verifyed [Eccl. 8.…4.] There be juſt men unto whom it happeneth according to the work of the wicked: again, there be wicked men unto whom it happeneth according to the work of the righteous. The preſent viſible wayes of God are not in point of retribution correſponde… to the wayes of men. It is not alwayes or ordinary to be ſeen that good men, and actions are preſently, and conſtantly ſhined upon, ſpeaded, and followed with the promiſed felicity; neither that the contrary wayes have the contrary fare. All the proceedings of God towards all perſon… and courſes are ever moſt juſt, but they are not ever juridical: ever moſt juſt in that juſtice which is commenſurable to the juſtice of the divine nature, or will; but not ever juridical or compenſatory to men according to their conformity or difformity to the rule of righteouſneſs he hath enacted for them to live by.
3. And in both theſe conſiderations, and the ſeverall particulars reducible to either of them, it may appear how unſutable and inſignificant eventual Providence is to the diſcovery of the will of God in the matters aboveſaid, by it ſelf alone, or without a prediſcovery by the … law of God, what the juſtifying, or condemning, the allowing or diſallowing will of God is.
4. All ſignes, Teſtifications, or interpretations of a rational faculty, whether it be the underſtanding or will of any perſon; whether the ſign be in words, geſtures, or actions, have their ſignification by inſtitution, or voluntary appointment. There is this difference betwixt natural, or neceſſary and voluntary agents; that of the former the inward principle, appetite, and inſtinct is diſcovered by the act, or effect, becauſe the ſaid principles, and operations are alwayes uniform, and the ſame: but in rational agents, the faculty being free, and indeterminate, and in different to divers or contrary conceptions and motions, the outward act cannot naturally, or neceſſarily with any certainty, or any otherwiſe then ad placitum, or by arbitrary impoſition and appointment ſignifie the meaning or dictate of ſuch a faculty.
If then we will ſay that Providences are the interpreters of Gods will, we muſt produce an inſtitution for it, or manifeſt where and how it hath been appointed by God to ſuch a uſe. Common reaſon will tell us that arbitrary actions without ſome known deſignation intervening are of no aptitude to expreſſe, or ſignifie ſuch a thing.