Of God's Execution of His Decrees in His Works of Creation and Providence

Ctod’s execution of his decrees includes his giving a being to all things in creation, and his upholding and governing that being in providence. His work of creation was chiefly per¬ formed by him, without making use of any instruments, in the first six days of time. His work of providence, in which he employs instruments, hath been, is, and constantly will be, carried on through all eternity. As his decrees had no beginning, the execution of them will have no end.

I. The world did not exist from eternity. The actual infinity of the duration of matter or any other finite being, is altogether inconceivable. The late invention of useful arts; — the short reach of history into past periods of but a few thousand years the room on the earth for many more inhabitants, though they have been generally on the increase; — the remain¬ ing heights on the surface of it, notwithstanding they are gradually washed down by the rain, &c. prove that it cannot be eternal. But from Scripture we learn, that it had its beginning little more than 5780 years ago. — Common sense plainly dictates, that the world could not make itself, or be formed by a fortuitous concourse of atoms. But the Scripture informs us. That God, Father, Son, and Holy Ghost, by the word of his power, created all things in six days, — in the most distinct and orderly manner, — all very good in themselves, and marvellously titled to answer their respective ends and their manifold connections, Gen. i. ii. Exod. xx. 11. xxxi. 17. Heb. i. 2. xi. 3. Prov. iii 10. Col. i. 10. Bom. xi. 36. Job ix. 8, 9. xxvi. 10 — 13. xxxviii. Psalm xxiv. 1, 2. xxxiii. 6 — 9. xcv. 1 — 6. cii. 25, 20. civ. 3 — 6, 19, 24. lxxxix. 11, 12. lxxiv. 16, 17. viii. 1 — 4. cxix. 73, 89, 90, 91. cxlv. 8. cxlvi. 5, 6. c. 3. cxlviii. 1 — 6. cxxxvi. 5 — 9. Neh. ix. 5, 6. Prov. xxx. 4. xvi. 4. Isa. xl. 12, 26. xlii. 5. xliii. 5, 15, 21. xliv. 24. xlv. 7, 11, 12, 18. xlviii. 13. Ii. 12, 13. lxiv. 8. Jer. x. 11 — 16. v. 22. xxii. 5. xxxi. 35. xxxii. 17. Amos iv. 12, 13. Zech. xii. 1. John i. 1 — 3, Acts xvii. 24 — 26. iv. 24. 1 Pet. iv. 19. Rev. iy. 11. Heb. iii. 4. — and that angels in heaven, and men upon earth, were the principal creatures which he formed, Job xxxviii. 6, 7. Psalm ciii. 19, 20, 21. civ. 4. Gen. i. 26, 27. ii. 7, 22. v. 1.

Angels, properly so called, are spiritual creatures, which God formed for his particular attendants and ministers, Psalm civ. 4. — These hosts of heaven were created during the first six days, Gen. ii. 1. Exod. xx. 11. Before that, nothing but absolute eternity had place, Psalm xc. 2. Prov. viii. 23, 24. Epln

i. 4. Mat. xxv. 34. - It is most probable, that they were

created on the first day, as they praised God when he laid the

foundations of the earth, Job xxxviii. 6, 7. - Being creatures,

they must be finite in their faculties, endowments, and presence, Mark xiii. 32. — none of them can be in different places at once, Dan. ix. 21 — 23. x. 13, 14, 20. They are represented as now either in heaven or hell, Mat. xviii. 10. xxii. 30. 2 Pet. ii. 4. Jude 6.

They are unembodied spirits, endowed by God with a very extensive understanding and an active will. And though they can assume bodies of condensed air, in which they may appear to men, Gen. xviii. 2. xix. 1, 5. xxxii. 1. yet no body is ever personally united to their spiritual substance, Psalm civ. 4. Heb. i. 7, 14. Eph. vi. 12. Luke xxiv. 39. xx. 35, 36. Col. i. 16. — — — They have a very extensive knowledge, natural, acquired, or revealed, 2 Sam. xiv. 17. xix. 27. 1 Cor. xiii. 1, 2. 2 Cor. xi. 5, 14. 1 Kings xxii. 23. Dan. vii. viii. ix. x, xi. xii. Zech. i. — vi. Rev. i, 1. Eph. iii. 10. 1 Tim. iii. 15. 1 Pet. i. 12. - Their knowledge resembles ours, in their manner of in¬

creasing and exercising it: — and being finite, it never extends to future events which God hath not revealed, — or to the depths of divine mysteries, Isa. xli. 22, 23, 26. xlvi. 10. Mark xiii. 32. Eph. iii. 10. 1 Pet. i. 12. — nor to any immediate discernment of men’s thoughts or inward dispositions, 1 Kings viii. 39. Psal. cxxxix. 2, 4. Prov. xvi. 2. 1 Sam. xvi. 7. Jer. xvii. 10. John

ii. 25. Acts i. 24. 1 Cor, ii. 11. Rev. ii. 23. 1 Chron. xxviii.

9. xxix. 17. - Their freedom of will, dependent on God, but

now fixed with respect to the objects of its choice, is evidently marked in the voluntary obedience of holy angels, and the rebellion of bad ones against God their Maker, Psalm ciii. 20. Mat. vi 10. Luke xv. 7. 1 Pet. i. 12. John viii. 44. Jude 6. 2 Pet. ii. 4. 1 Pet. v. 8. 2 Cor. ii. 11, xi. 3. 1 Kings xxii. 22. - The greatness of their power is manifest from express declarations of Scripture, Psalm ciii. 20. 2 Thess. i. 7. 2 Pet. ii. 1 1. Eph. vi. 12. Rev. xviii. 1, 2. from their many mighty exploits,. — as slaying all the first born of Egypt in one night, Exod. xii. 29. Psalm cxxxv. 8. — killing seventy thousand Israelites in a few hours, 1 Chron. xxi. 14, 15. — and an hundred and eighty-five thousand valiant Assyrians in one night, 2 Kings xix. 35. Isa. xxxvii. 30. x. 34. 2 Chron. xxxii. 21. But it is finite, limited by God, Job i. 12. ii. 0. Mat. viii. 31. Rom. viii. 31. — and cannot, by any immediate influence, bow men’s hearts, Prov. xvi. 1, 9. xxi. 1. Psalm cx. 3. Deut. xxx. 6; though, by impressions and suggestions, they may much influence their conduct, Eph. ii. 2. Acts v. 3. Luke xxii. 3, 4. John xiii. 2, 27. — nor can it perform any thing properly miraculous, Psalm lxxii. IS. lxxxvi. 8. cxxxvi. 4. Exod. xv. 11.

Angels are exceedingly numerous, Psalm lxviii. 17. Deut. xxxiii. 2. Mat. xxvi. 53. Jude 14. Dan. vii. 10. Rev. v. 11.

Mark v. 9. - Their being called armies, principalities, powers,

thrones, dominions, &c. denotes their orderly arrangement, and probably also their difference of rank or station, Gen. ii. 1. Col. i. 16. ii. 10. 1 Pet. iii, 22. Eph. i. 22. vi. 12. Col. ii. 15. But what their order or ranks are, we know not; — nor whether the name Archangel be ascribed to any but Christ, 1 Thess. iv. 18. Jude 9. Dan. xii. 1. Rev. xii. 7. — who is often called an Angel, or the Angel — Jehovah, Gen. xlviii. 16. Acts vii. 30. Isa. lxiii. 9. Mai. iii. 1. Exod. xxiii. 20, 21. Job xxxiii. 23. Gen. xvi. 7, 9, 10, 11, 13. xviii. 2, 17, 22. xxii. 11, 12, 15, 16. xxxii. 24. Hos. xii. 3, 4. Judges ii. 1 — 4-. vi. 11, 12, 14, 20 — 23. xiii. 3, 9, 13, 16, 17, 18 — 22. Zech. i. — vi. Rev. vii. 2, viii. 3. x. 1, 5, 9.

All the angels were created in an holy and happy state. 1. The infinite holiness and goodness of God require that every rational being be formed in perfect moral rectitude, unless an incumbent curse, which could not have place here, prevent it. Psalm cxix. 68. civ. 31. 2. The finished creation was all very

good, Gen. i. 31. — But they were fallible. - Multitudes

of them being chosen by God to be for ever happy in the enjoyment of himself, still retain their original knowledge, righteousness, and holiness, 1 Tim. v. 21. Dan. vii. 10. Mat. xxvi. 53. Rev. v. 11. Psalm lxviii. 17. Deut xxxiii. 2. Jude 14. Zech. xiv. 5. Luke ii. 13. Heb. xii. 22. Mat. xxv. 31. vi. 10; — and are confirmed by him in their holy and happy state, Mat. xviii. 10. Xxii. 30; but not in Christ, whose reconciliation by his death they need not, Eph. i. 10. Col. i. 20; and who is not their Mediator, but man’s, Isa. ix. 6. Zech. ix. 9. Luke ii.

11. 1 Tim. ii. 5. Heb. ix. 15, ii. 16. - Though heaven be

their peculiar residence, in which they are perfectly blessed in the full and immediate enjoyment of God, — they are often employed on earth, to execute his purposes, Mat. vi. 10. xviii. 10. Heb. i. 14. Psalm xxxiv. 7. - Their work is, 1. To wor¬

ship God in high praises, suit d to their nature and state, Psal. cxlviii. 2. ciii. 20, 21. Isa. vi. 3. Heb. i. 6. Luke ii. 14. Rev. v. Ii. 2. To minister to, attend upon, and serve Jesus Christ as Mediator, Zech. i. — vi. Mat. iv. 11. Luke xxii. 43. ii. 10, 13. Dan. vii. 10. Psalm lxviii. 17. xlvii. 5, 6. 1 Tim. iii. 16. Acts

i. 10. Phil. ii. 9, 10. 1 Pet. iii. 22. Rev. i. 1. xxii. 16. Heb. i.

14. 3. To minister to, — protect, admonish, deliver, instruct, rejoice over, comfort, and transport to heaven, the saints, and to separate them from the wicked at the last day, Pleb. i. 14. Psalm xxxiv. 7. xci. 11. Gen. xix. 12, 13. xxxii. 1. Acts xii. 7 — 10. 1 Kings xix. 5. Gen. xxiv. 7, 40. Acts x. 5. Dan. vii. — xii. Zech. i. 9 — 14. ii. 3, 4. Acts xxvii. 23, 24. Luke xv. 10. xvi. 22. Mat. xiii. 41. xxiv. 31. 4. To restrain and punish the wicked, Dan. x. 20. Gen. xix. 11. Lxod. xii. 39. 2 Sam. xxiv. 15, 16. 2 Kings xix. 35. Acts xii. 23. Psalm xxxv. 5,6. — But it doth not appear, that every particular saint hath a particular guardian angel, but angels in general, as directed by God, attend them, Psalm xxxiv. 7. Heb. i. 14. Nor will the Jews’ notion of a guardian a?igel, if they had it, or an angel at¬ tending an apostle, be any proof, Acts xii. 15.

But many angels, abusing the freedom of their will, by pride or some other sin, quickly fell from that holy and happy state in which they were created, 2 Pet. ii. 4. Jude 6. 1 Tim. iii. 6. - They are real persons, not horrors of conscience. 1. Personal qualities, as wiles, subtilty, devising, &c. are ascribed to them, Eph. vi. 11, 12. 2 Cor. ii. 11. xi. 3, 14. 2. They tempt,

He in wait for, and destroy men, Gen. iii. 1 — 8. 1 Kings xxii. 22, 23. Mat. iv. 1 — 10. 1 Pet. v. 8. John viii. 44. James iv. 7.

1 Cor. vii. 5. Zech iii. 1 — 3. Psalm cix. 6. 3. They believe the

existence of God, and tremble at it, — and shall be eternally punished, James ii. 19. Mat. viii. 29. xxv. 41. - Their pun¬

ishment began with the first moment of their sinning, in their being expelled heaven and shut up in chains of darkness; but they were not so confined to hell, as to hinder their acting on earth, 2 Pet. ii. 4. Jude 6. 1 Kings xxii. 22, 23. Job i. 7 — 12.

ii. 2 — 7. Psalm lxxviii. 49. Mat. iv. 1 — 10. viii. 29, 31. xvi. 18. Eph. vi. 11, 12, 16. 2 Cor. ii. 11. xi. 3, 14. Luke x. 18. Rev. xii. 7 — 9. xx. 1 — 9. — It was increased by the incarnation, public ministrations, and death of Christ, by the spread of the gospel, and the erection of the Christian church, Gen. iii.

15. Col. ii. 15. Heb. ii. 14. 1 John iii. 8. Mat xii. 43; and’ will be completed at the last day, Mat. xxv. 41. viii. 29. Rev.

xx. 10, 14. - In this world, these fallen angels, or devils,

exert themselves to their utmost, 1. In taking away the truths of God’s word from men, particularly in hearing the gospel, Mark iv. 15. 2. In tempting, accusing, and molesting the

saints, Mat. xvi. 23. 1 Cor. vii. 5. 2 Cor. ii. 10, 11. Xi. 3, 14. Luke xxii. 31. Rev. xii. 9, 10. Zech. iii. 1 — 3. 1 Thess. ii. 18.

2 Cor. xii. 7. 1 Pet. v. 8. Rev. ii. 10. xii. 7. 3. In seducing

the wicked, and retaining them in their corrupt and miserable estate, John xiii. 2, 27. Acts v. 3. Mat. xii. 43. — leading them into error and delusion, 2 Cor. iv. 3, 4. 2 Thess. ii. 9, 10. Rev. xx. 3, 8, 10. — or entering into familiar fellowship with them, Exod. xxii. 18, Lev. xix. 31. xx. 6, 27. Deut. xiii. 1. xviii, 10, 11, 14. Isa. viii. 19, 21. Exod. vii. 11, 12, 22. viii. 7, 18. Num. xxiv. 1. 1 Sam. xxviii. 7 — 9. 4. In entering into men’s bodies to render them delirious, furious, &c. 1 Sam. xvi. 14. Mat. iv. 25. ix. 32. xii. 22. xv. 22. xvii. 15. Nor, 5. Do we know what influence they have in raising storms, producing diseases, &c. Eph. ii. 2. Job i. 19. ii. 7.

Mankind Was the other more excellent class of God’s creatures, in which the angelical and animal natures were marvellously united, Gen. ii. 7. Eccl. xii. 7. Adam and Eve were the first of this class, and parents of all the rest, Acts xvii. 26,

1 Cor. xv. 45. Rom. v. 12. Gen. ii v. x. 1 Chron. i. - The

parts of their nature were, 1. An erect body of unparalleled comeliness, formed to point them out as lords of this lower world, under God, and qualified for the contemplation of heavenly things, Psalm cxxxix. 14, 15. Eccl xii. 2 — 4. Isa. lxiv. S.

Gen. ii. 7, 22. - 2, A rational soul, one of which is united to

every human body, Heb. iv. 12. 1 Thess. v. 23. Gen. ii. 7. Mat. x. 28. xvi. 26. 1 Cor. vi. 20. Zech. xii. 1. Psal. xxii. 20. xxxv. 3. xix. 7. xxv. 1. — It is not in any respect corporeal, but spiritual, Eccl. xii. 7. Isa. lvii. 16. Luke xxiv. 39. Mat. x, 23. Acts xvii. 29. — It is only in a figurative manner, that it is re-> presented as seen, or as having hands, a tongue, or the like.

Human souls are not generated by parents, but immediately created by God. 1. The souls of Adam and Eve were not formed of dust, but immediately created by God, Gen. ii. 7. 2. God

alone is represented as the father or former of souls, Eccl. xii. 7. Isa. lvii. 16. Psalm xxxiii. 15. Zech. xii. 1. Heb. xii. 9. Num. xvi. 22. Acts xvii. 28, 29. 3. Souls cannot perish along with

generated bodies, Mat. x. 28. 1 Cor. xv. 42, 53. Luke xii. 20. Acts vii. 59, 60. — 4. Souls being indivisible, parents cannot communicate any part of theirs to their children in begetting

them. - In Gen. xlvi. 26. and many other places, souls are

put for human persons, including both soul and body; or for

the body, Gen. xlvi. 22. Lev. xix. 28. - Nor can souls die

with their bodies, but are immortal, i. Being not constituted of parts, they are naturally incapable of dissolution, Mat. x. 28. 2. Though their capacities be very extensive, they make small improvements in this life, Prov. xxx. 2, 3. Psal. lxxiii. 22. Phil. iii. 12. 1 Cor. xiii. 12. 3 Men, chiefly saints, have a

great desire after immortality, Luke ii. 25 — 30. 2 Cor. v. 1 — 8. iv. 17, 18. Phil. i. 23. 4. God’s justice requires the immorta¬

lity of souls, that they may be punished, or rewarded, in a future state, Eccl. iii. 16* 17. 5. Scripture represents souls as

Surviving those bodies with which they had been personally united, Matth. x. 28. Eccl. xii. 7. Luke xxiii. 43, 46. Xvi. 22, 23. Acts vii. 59, 60. Gen. ii. 7. 1 Cor. xv. 45, 18, 19. 1 Pet. iii. 19. Rev. vi. 11. Matth. xxii. 32. 2 Cor. v. 1 — 8. Phil. i. 21, 23. 6. One soul is of inexpressibly more importance than

the whole world, Matth. xvi. 26 :■» — It is only in respect of their body, that men’s death is like to that of beasts, or renders them incapable to know things, or to praise God, Eccl. iii. 17, 20. ix. 5. Psalm xxx. 9. cxv. 17. Isa. xxxviii. IS. — But, this immortal soul continues closely united to one person with its body* while it is capable of being its residence, Job iv. 19. 2 Cor. v. 1. Phil. i. 23 2 Pet. i. 14. Acts xx. 10.

Man was created after the image of God, in spiritual know¬ ledge, righteousness, and holiness, his mind duly discerning every proper object, and his conscience, will, and affections awing or inclining him to perform every part of duty towards God or his fellow-creatures, Eccl. vii. 29. Gen. i. 26, 27. v. 1. Col. iii. 10. Eph. iv. 24. — Even since the fall, men somewhat resemble God in the spirituality, intelligence, and immortality of their souls, Gen. ix. 6. James iii. 9. But nothing of that original moral wisdom, righteousness, and holiness, in which the image of God properly consisted, is to be found in them, till it be restored in regeneration, Rom. iii. 23. viii. 7, 8. Eph. v. 8. ii. 1 — 3. iv. 23. Col. iii. 10. ii. 11. 2 Cor. v. 17. iii. 18. Acts xxvi. 18. 1 Pet. i. 23. 2 Pet. i. 4. — This moral conformity to God, though not essential to, or inseparable from, man’s soul, is called natural, as it was concreated with, and in him, agree¬ able to his nature, necessary to answer God’s end in making it, and to be conveyed along with it in the propagation of man¬ kind, Gen. i. 31. Eccl. vii. 29. — And the remaining resemblance of our soul to God in respect of its spiritual substance and agency is still natural, Rom. ii. 14. i. 20. Gen. ix. 6. 1 Cor. xi. 7. — But our evil concupiscence, not being from God, cannot be natural in the primary meaning of that word, — though our nature be now infected with it, in its very formation. — Having this moral image of God concreated with his whole soul, Adam had full ability to have believed on Christ, if he could have been exhibited to him in his innocent state, Eccl. vii. 29. And it is by this very image of God, imperfectly restored in them, that the elect are qualified to believe on, and receive Christ, in the day of his power, Eph. iv. 24. Col. iii. 10.

As God is immortal in, and of himself, 1 Tim. i. 17. vi. 16; Isa. lvii. 15. and angels and human souls are immortal in, but not of themselves, — man was at first created without any tendency toward the separation of his soul from his body, or any tendency of his body towards death, as the means of that separation. Adam’s body, though made of dust, and capable of becoming mortal, had no seeds of death in it. And hence death, in Scripture, is alway represented as the fruit and wages of sin, Rom. v. 12. vi. 23. 1 Cor. xv. 21, 56. Ezek. xviii. 4. Gen. ii.

17. iii. 19. Job xxiv. 19. John viii. 44. - At his creation,

man was constituted lord of all other creatures on earth, — to manifest which, all the animals, by God’s direction, repaired to him, and received their names from him, Psal. viii. 6, 7. Gen. i. 28. ii. 19, 20. But whether in that state, he had any allowance to kill any of them for food, we know not. - Imme¬

diately after the fall, animals were slain for sacrifices typical of Christ, the promised Saviour. But, till after the flood, we never find men warranted by God to eat their flesh, Gen. iii.

21. iv. 4. ix. 3, 4. - But as spirituality of nature is retained

by devils and unregenerate souls, and an immutable immortality of body awaits damned men after the resurrection, — and do¬ minion over this lower world is partly retained by wicked men, — it is manifest, that the image of God, in which man was created, did not properly consist in these, but in moral perfection, Eph. iv. 24. Col. iii. 10. 2 Cor. iii 18.

God’s work of creation is to be improved in contemplating, as we have access, his creatures, in their almost infinitely di¬ versified natures, qualities, and uses: as, light and celestial luminaries, in their mysterious nature, extensive range, fit distances, rapid motion, and powerful influence: — Air, fixed and unfixed, inflammable and uninflammable; in its fluidity, weight, elasticity, and usefulness: — Water, in its fluidity, plenitude, dispersion, saltness or freshness, penetration, and fitness for the formation of rains, dews, marine productions, and promoting of trade: — Earths, stones, metals, moulds, in their adhesion, di¬ visibility, forms, colours, and uses: — Vegetables, in their structure, growth, curious parts, manifold uses, and almost infinitely diversified forms: — Animals, in their curious parts, their connected structure, life, dependence on food, motions, instincts, fitness for self-preservation, beautiful forms, melodious or awful

sounds, exquisite but diversified taste: - and along with

these, the unbounded divisibility of matter, laws of attraction, gravitation, electricity, magnetism, and of air, fixed and un¬ fixed, muscular motion, nervous influence; — rational spirits, in their power of thinking, willing, recollecting, sociality or union with bodies, as proofs of the existence and manifestations of the mysterious nature and manifold perfections of God, even our God in Christ, Rom. xi. 36. 2. In viewing them as me¬

morials of the operations of God, and as heart-awing means of impressing our minds with his presence, observation, and influence, Jer. xxxii. 27. Psal. lxxv. 3. In viewing multitudes of creatures, as instituted emblems for representing the Most High, In his persons, perfections, stations, relations, and operations, in the work of our redemption, Hos. xii. 9, 10. 4. In consi¬

dering all creatures as formed in order to, and fit for subserving God’s principal and most glorious work of redemption, Rom. viii. 28. 5. In taking out a particular new-covenant claim to

them all in Christ, as means of our present discernment of the glory, and tasting the goodness of God in him, and as pledges and earnests of our eternal enjoyment of him as our all in all, 1 Cor. iii. 21 — 23. Rev. xxi. 17. 6. In* as a consequence of

all this, using them as means of exciting us to an habitual meditation on, admiring, adoring* and praising him as our own God and portion, and living to his glory in this world as his lower temple or sanctuary, Psalm civ. 1 — 34. cxlviii. 7. In a due regard to all creatures, as the fellow production of God, even our God.

II. God, by a continued work of providence, upholds and governs all things which he created. 1. As he is infinitely more perfect than they, and hath brought them into existence, he hath an undoubted right* and all-sufficient fitness, to uphold and govern them. Having infinite knowledge to discern all their qualities and connections, — infinite wisdom to conduct them to their proper ends, — infinite power to uphold and manage them, notwithstanding all their strength, mischievousness, jar¬ ring passions, instincts, or immediate aims, — infinite holiness and equity to prevent culpable partiality or impropriety in his conduct, — infinite patience to bear with offenders, while it can be for his glory and their good, — and omnipresence, rendering him equally near to each of them, he cannot but be infinitely fit for this work. 2. His own perfections require him to uphold and govern all his creatures. His independency requires him to hold all things in perpetual and immediate dependence on himself. His wisdom requires him to make all his creatures answer the ends for which he formed them. His goodness requires him never to forsake the work of his hands. Even his equity forbids, that they should be brought into being, and then left to shift for themselves. 3. Their very nature obliges them to a constant dependence on God. They cannot subsist a moment without new support from his infinite power, wisdom, and goodness. And having formed them to be receivers from, not givers to him, his providence must supply them according to their necessities, as far as his own glory, the chief end of their creation, can permit. 4. The regular motions of the heavenly bodies, — -the regular ebbing and flowing of the sea, — - the regular returns of day and night, summer and winter, seed¬ time and harvest, — the periodical retirements of many animals to places suitable to the season, their sagacity in defending or providing for themselves, and in forming their lodgings, hatchin g or nourishing their young, — the near approaches of those animals which are useful to mankind, and retirement of hurtful ones into woods and deserts, deep or distant places of the sea; — the multiplication of the more useful animals, while noxious ones, which are naturally more prolific, are not suffered to abound the astonishing variety observable in animals, vegetables, and other things, seemingly similar; — the amazing diversification of men’s faces, voices, tempers, and forms of writing, taken as connected with the order and safety promoted by it; — the constant proportion of men and women answerable to their circumstances; — the frequent counterplotting of man’s most sagacious projects, and defeating his most forcible and promising attempts; — the many miraculous counteractions of the ordinary laws of nature; — and a thousand other like actions, irrefragably manifest a Divine Providence managing the world. 5. The exact correspondence of thousands, I had almost said of every event, relative to persons, families, or nations, and especially relative to Christ and his church, with the predictions of Scripture, plainly demonstrate, that God, the predicter, hath the upholding and government of all things in his own hand. 6. The Scriptures no less plainly declare that God, Father, Son, and Holy Ghost, by the agency of his own will, upholds and governs all his creatures, John v. 17. Heb. i. 3. Col. i. 17. Jobxxxiii. 4. Psalm civ. 30. Dan. iv. 34, 35. Horn. xi. 36. Eph. i. 11. Rev. iv. 11. Isa. xli. 4. xlv. 5, 6. xlvi. 4, 10 — 13. Job xxxvii. 6. xii. 9. xxxviii. — xli. Psalm viii. ix. xix. 1 — 6. xlviii. lxv. lxvi. lx viii. lxxviii. ciii. civ. cv. cvi. cvii. cxiv. cxxxv. cxxxvi.- cxlv. cxlvi. cxlvii. exlviii. Ezek. ix. xx. &c.

In this work of providence God upholds and governs ait. his creatures, and all their actions, Heb. i. 31 Rom. xi. 36. Eph. i. 11. Col. i. 17. Isa. xlvi. 10. Rev. iv. 11. 1. All irra¬

tional creatures — animate or inanimate, great or small, Nell, ix. 6. Psalm xxxvi. 6. civ. 19 — 21. Dan. iv. 35. Job xxxvii. — xli. Psalm viii. civ. cv. cvi. cvii. cxxxvi. cxlv. — exlviii. Hos. ii. 18, 21, 22. Ezek. xxxiv. 25. Mat. vi. 28 — 33. x. 28 — 31. Exod. viii. 16, 17. x. 12. Deut. xxviii. 28. Joel ii. 20, 25.- Hence stars and rivers fought as his troops, in destroying Jabin’s army, Judg. v. 20, 21; frogs, flies, and lice, plagued the Egyptian oppressors of his people, Exod. viii. — x.; serpents punished the murmuring Israelites, Num. xxi.; hornets drove out the wicked Canaanites, Exod. xxiii. 28; mice plagued the profane and murderous Philistines, 1 Sam. v. 5; bears and lions executed his vengeance on the profane scoffers of Bethel, the disobedient prophets, and idolatrous Samaritans, 2 Kings ii. 24. xvii. 25. 1 Kings xiii. 24. xx. 36; unclean ravens provided pure food for his favourite, Elijah, 1 Kings xvii.

0; pity to cattle partly moved him to dry up the waters of the flood, and to spare the city of Nineveh, Gen. viii. 1. 1 John iv. 11. 2. All reasonable creatures, — holy angels, Psal.

ciii. 1S — 21. civ. 4. Heb. i. 14. — fallen angels, Luke xxii. 31, 32. 1 Kings xxii. 21, 22, 23. Job i. 12. ii. 6. Psalm lxxviii. 40. Matth. viii. 28 — 32. xii. 27, 28. iv. 24, 25. Rev. ii. 10. xii. 7. xiii. 7. xx. 2, 7 — 10; — men, and all their members, are written in this book of providential care, Exod. xxxii. 32. Psal. lxix. 28. cxxxix. 16. xxxiii. 13 — 15. Prov. viii. 15, 16. xvi. 1, 9. xxi. 1. Dan. ii. 21, 22, 44, 47. iv. 35. Job xii. 10. Acts xvii. 28. He governed the fate of Jacob, a very mild man, and his offspring, Gen. xxviii. 13 — 15; of Ishmael and Esau, very wild men, and theirs, Gen. xvi. 12. xxv. 16, 23; — the concerns of Jesus Christ, God-man, and his church, which is his body, Isa. xlii. 1 — 7. 1. 4. xlix. 1 — 12. liii. Rom. viii.

28 — 39. 1 Cor. iii. 21, 22 2 Cor. iv. 17. Heb. xiii. 5. - By

his providence he managed the haughty and obstinate Egyptians, Exod. i. — xiv. xviii. 11; the oppressed and dispirited Israelites, Gen. xv. 13 — 18; the proud and atheistical Syrians,

1 Kings xix. 15; the powerful and furious Assyrians, Chaldeans, Persians, Greeks, and Romans, Isa. x. xxx. xxxiii. xxxvii. Jer. xxv. 1. Ii. Dan. ii. — xi. Zech. vi.; the savage Tartars and Turks, Ezek. xxxviii. xxxix. Rev. vii. viii. ix. xx.; the crafty, wicked Papists, Dan. vii. xi. 36 — 43. Rev. ix. — xix.; — nay, the whole earth, Isa. xxiv. Psalm xxii.

27 — 31. - His providence extends to men’s birth, Job x. 3,

8 — 12. xxxiii. 4. Psalm cxxxix. 14 — 16. xxii. 10. lxxi. 6; — their manner of life, Gen. xv. 13. xvi. 12. Deut. xxx. 9, 19, 20. xxxii. 10. Job xii. 10. Psalm lvi. 8. cxxxix. 2. cxvi. 9, 12. lxxi. 17, 18. Prov. xxii. 2. xvi. 9. Isa. xlvi, 3, 4. Mat. x. 29, 30; and their death. Job xiv. 5. John vii. 4. Psal. xxxix. 5. 1 Sam. xxvi. 10. Jer. xxxiv. 4, 5. xxii. 19. xxxvi. 30. 3. All the actions or motions of his creatures, Isa. xiv. 6, 7. Lam. iii. 38. Amos iii. 2, 6, 7. — 1. All natural motions of in¬ animate, or actions of animate creatures, Psalm lxxiv. 16, 17. cxxxvi. 8, 9. civ. Gen. viii. 21, 22. Isa. Iv. 9, 10. Jer. xxxi. 35, 36. Matth. v. 46. Job xxxvii. — xii. Hence plants fixed between a fruitful and barren soil direct all their roots toward the former, — and fishes and fowls, at stated seasons, travel and

station themselves to their own or mankind’s advantage: -

2. All preternatural motions. By his iniluence the waters overflowed the earth, and after they had drowned the ungodly” inhabitants, were dried up, Gen. vi. — viii.; — Sodom was destroyed by fire and brimstone, Gen. xix. 24; — Egypt was plagued, and the Red Sea and Jordan divided, Exod. vii. — xiv. Psal. lxxv. 14, 15. lxxxix. 10. lxxviii. 12 — 14. lxxvii. 14 — 20. cxiv. cxxxvi. cxxxv. cv. cvi. lxxviii. Josh. iii. iv. 2 Kings ii. — manna and quails were rained about the Hebrew camp, and water brought from flinty rocks, Exod. xvi. xvii. Num. xi. xx. Psalm lxxviii. 15 — 28; — the earth swallowed up Korah and his companions, Num. xvi.; — the thunders roared and lightnings flashed at Sinai, Exod. xix. xx. xxiv. 16, 17; — the sun and moon stood still, Josh. x. 12, 13. Hab. iii. 11; — the sun went backward ten degrees* Isa. xxxviii, 8; — a drought of forty-two months scorched the land of Israel,’ 1 Kings xvii. xviii. James v. 17; — ravens, which feed On carrion, regularly provided Elijah with clean flesh, 1 Kings xvii. 6; — a whale swallowed up Jonah, and after three days landed him in a proper place, Jon. i. 17. ii. 10; — an outrageous fiery furnace burnt the bonds of Shadrach, Meshach, and Abednego, while it did not singe their clothes or hair, Dan. iii. 19 — 37; — hungry lions attended Daniel a whole night, without hurting him in the least, but furiously devoured his accusers, Dan. vi. 22, 23, 24, — 3. All accidental motions, as the slipping of an axehead, — falling of a lot, — or fixing of a random arrow in the joint of a coat of mail, &c. Exod. xxi. 13. Deut. xix. 5. Prov. xvi. 33. 1 Kings xxii. 17, 28, 34. Ezek. xxi. 19 — 27. Jer. li. 16. Psalm exlvii. 15 — 18. Matth. x. 29. Gen. xxii. 8, 13. — 4. All free actions, which depend on men’s will, Prov. xvi. 1, 9. xx. 24. xxi. 1. Jer. x. 23. Phil. ii. 13. Gen. xxiv. 7. xlv. 5, 7. 1. 20. Isa. xlvi. 10, 11. x. 5 — 7. Acts iv. 28. — 5. All civil actions, even the management of armies in the hottest battles, Isa. x. 5, 6, 7. Psalm xlvii. 9. Jer. xxxvi. 19. Prov. viii. 15,

16. Isa x. xiii. Jer. xlvi. — -li. Mic. ii. 13. — 6. All moral ac¬

tions, good or evil, Isa. xxvi. 12. 1 Cor. iv. 7. Phil. ii. 13. Jam. i. 17. 2 Cor. iii. 5. Exod. x. 1. Deut. xi. 3, 6. 2 Sam. xii. 11, 12. xvi. 10. xxiv. 1. 1 Kings xi. 14, 26, xxii. 22. Psalm lxxxi. 12. Isa. vi. 9, 10. xxix. 14. Jer. iv. 10. Ezek. xiv. 9. xx. 25, 26. Rom. i. 24 — 28. ix. 17. xi. 8, 32. 2 Thess, ii. 10, 11, 12. - In respect of his operation about these crea¬

tures and their actions, his providence may be distinguished into his natural, miraculous, moral, and peculiar providence.

God’s natural dispensation of providence includes, 1. His upholding all creatures in their existence and particular forms, and in their powers of action, motion, or passion, — and in the actions or motions themselves, Job xii. 10. Heb. i. 3. Coh i.

17. Rev. iv. 11. Neh. ix. 6. Psalm xxxvi. 5, 6. cxlv. 15, 16.

exlvii. 8, 9. Matth. vi. 26 — 30. 2. His government of them, — which includes, 1. His fixing certain laws or rules, called ordinances of heaven, covenant with day and night, or the like, according to which he ordinarily regulates his influence, Jer. xxxi. 35, 36. xxxiii. 25. Psalm cxix. 90, 91. 2. His co-ope¬

rating with, and directing the motions of his creatures, according to these stated i;ules and his own purpose, Gen. viii.

22. ix. 11. Isa. x. 15. Jer. x. 23. Psalm lxxiv. 16, 17. cxv. 3. Acts xvii. 28. 1 Cor. xii. 6. Eph. i. 11. Isa. xlvi. 10, 11. Dan.

iv. 35. - In this he applies his creatures to act, — and on such

particular objects, — and in such a manner, Isa. x. 5. Ezek xxi. 21 — 23. Job i. 12. ii. 6. Acts 5. 26. Exod. xxi. 12, 13. 1 Kings xxii. 34; and he accurately directs them to their proper ends, Prov. xix. 21. xvi. 1, 9. xxi. 1. Gen. xlix. 10.

In his ordinary managements of providence, God allows second causes to have their full influence, and acts in, and by them agreeably to their nature as inferior agents or instruments in his hand: — But his co-operating influence or concourse is not merely general, fixing a particular impression upon second causes, and then leaving them to move and act of their own accord; but it is particular with every particular creature, and producing every particular motion or act, in its particular form. 1. The Scripture represents God as exerting particular influences, — in giving victories, Psalm xxxiii. 16. xviii. 43. cxliv. 1; — in giving direction or satisfaction, Psalm xiii. 1 — 5; — in sending Joseph into Egypt, Gen. xlv. 5, 7. 1. 20; — in employing the Assyrians, Chaldeans, and Persians, as his rod, axe, hammer, and host, Isa. x. 5, 15. xiii. 14. Jer. li. 22, 23. And sometimes his terror, falling on their enemies, procured victory or deliverance for the Jews, Judg. vii. 14 — 22. 2 Chron. xiv. 11 — 14. xx. 22, 23. 2 Kings vii. 6. How absurd to imagine, that all these were owing to impressions made upon certain atoms, at the creation! 2. If God only made a general impression of what¬

ever kind on things, at the first, all things must now be carried on by necessity of nature, independent of his will; — and either that impression hath necessarily produced sin in angels and men; or they, in sinning, have counteracted his almighty influence impressed. 3. Such a general concourse exempts his creatures from all continued dependence upon him in their operations, while they are allowed to depend upon him in their existence, Acts xvii. 28. Prov. xvi. 1, 9. xxi. 1. - But con¬

cerning this divine co-operation, it must be observed, I. It is not any power transmitted from God to his creatures, in order to move them; but an agency of his own will, by which he makes second causes to act, when and how he pleases. 2. The acting of God, and that of his creature upon which he acts, are not separable, or different, but he makes it to act, not by its own independent energy, but by the influence of his will. 3. No creatures are left to determine the influence of God’s concourse with them, as they please, as the nature of the objects upon which the sun shines, determines his influence to melt, har¬ den, scorch, or fructify them, &c. — If they were thus left to determine it, his agency would be subjected to theirs, and they would do more in an action than he did; — he could be no more the author of good than of evil; no decree could be certain of execution, or any prediction, promise, or threatening, of fulfilment. 4. The agency of God’s will in order of Baa* ture, not of time, must always precede that of his creature, in every motion or act, Rom. xi. 36.

God’s miraculous providence is that in which his agency surpasses, or is contrary to the influence of second causes, and stated rules of his common operation as in stopping the course of the sun, — dividing seas, — raising dead persons, — or giving sight to such as were born blind, & c. — God does not exert more power in working miracles, than in common providence, but merely suspends his ordinary influence, or counteracts the natural or common influence of second causes. — And herein no creature can be any more than a moral instrument of declaring the will of God, by some word or token, that such a miracle should be wrought. - If we consider the infinite wisdom,

power, holiness, justice, goodness, truth, and majesty of God, we may, in real miracles, expect, 1. That the moral instruments will make no fantastic or absurd application to superior powers. In working miracles, Christ and his prophets and apostles never did any thing but what was exceedingly simple, as pronouncing a few proper words, touching the objects, stretching out a rod towards it, &c. which imported an authoritative declaration of God’s will. 2. As it would be unworthy of God to perform an almighty operation for no, or even an insignificant end, every miracle may be expected to answer some very important end. 3. As it would be unworthy of God’s wisdom, goodness, and infinite Majesty to work miracles merely to manifest his strength, they must also tend to vindicate his holiness, equity, goodness, and truth; — and hence none bid fair to be ordinarily moral instruments in working them, but men sound in their religious principles, and holy and virtuous in their practicp. 4. That the miraculous operations shall be so many and so openly wrought, that both friends and enemies will have full opportunity to try their reality. - Counterfeits of miracles may be

performed, 1. By the powers of second causes unknown to common people, as in electricity, natural magic, tkc. 2. By deceitful slight of hand, which imposes on the sight of the beholders. 3. By diabolical impressions on matter, or on men’s mind, making

them think or speak in an uncommon manner. - Of these

kinds are the boasted miracles of papists. But those of the Egyptian magicians were the most extraordinary. Nor can we certainly tell how they were wrought: — whether by some Satanical perturbation of the air, imposing on the sight of the spectators or by Satan’s moving the rods in the manner of serpents, and at the same time perturbing the air, to make them seem real serpents; — or by indiscernibly removing the rods, and placing real serpents in, their stead. — But it is certain, that these magicians apparently-transformed rods were swallowed up by the really transformed one of Aaron, and that their other pretended miracles did not remove but enlarge the punishment of their country.

God’s] moral providence is that by which he manages the morally good or evil dispositions and actions of his reasonable creatures. It, in general, includes, 1. His establishing for them a law to be the rule and standard of their disposition and behaviour towards him, themselves, or their fellow creatures, correspondent with his perfections and will. 2. His influence on them relative to their good and evil dispositions, thoughts, words, and deeds. — This influence, though infallibly efficacious, never interferes with the real liberty of rational creatures.

1. Except in miracles, God always acts on second causes answerably to their nature. 2. The liberty of rational beings doth not lie in any indifferent bent towards good and evil; otherwise neither God nor men, nor angels, ever did, or can have it; but it lies in a power of acting with knowledge and inclination, withoutffieing forced by any other, 3. Though God often bend their will to that which he wills and commands, he never puts any force upon the will of any.] Nay, indeed the will cannot properly be forced.

In good actions, 1. God upholds men’s natural powers of acting, and the gracious dispositions which he hath implanted in them.

2. Pie presents to them objects, which are calculated to move them to the good action which he intends they should perform.

3. He removes or restrains such objects or influences as, he knows, would hinder that action. 4. By his word he commands and encourages them to act in such a particular good matter and manner. 5. By his spirit he influences their heart and corrects their indisposition. 6. He bends their mind and affections toward the reasons, which enforce the good action. 7. Pie makes them feel a peculiar pleasure in such a particular form of acting. Thus, in alms-giving, 1. Pie furnishes a man with somewhat to give. 2. He presents a needy object to him. 3. He restrains such thoughts as might make him overlook or conceive harshly of that needy object. 4. Pie impresses on his mind the scriptural exhortations and motives to charity. 5. He powerfully excites his pity and compassion. 6. He fills his mind with pleasure in resolving on or bestowing his alms.

In sinful actions God permits them; and herein, 1. Pie for¬ bears doing that which wrnuld hinder them: — he doth not deprive the actors of life, of sight, of reason, or the like, as Exod. xiv. 28. Gen. xix. 11, 2 Kings vi. 18, 19; — he doth not oppose superior force to their inclination or power to commit the sinful deed: — he does not remove out of their way or hand the occasions or instruments of such a sin: — he does not stir up

OF goo’s EXECt/TCOX OF X1IS 0ECEEES

in their mind such thoughts of the wickedness and danger of the sin as would deter them from it: he does not cure their ignorance by spiritual instruction, nor their malice by renewing their heart, nor their sloth and unconcern, by awakening fear and care in their soul. 2. As, in every rational act, there is something natural, moral, and influential; so in every sinful act there is something natural, which renders it the opposite of no¬ thing, — a moral clisconformihj to God’s law, and an influential tendency to hurt the agent or others. — In the first and last of these, God actually concurs by his co-operating influence; he produces what is natural in the act with which the sinful disconformity to his law is connected; — and he makes that act tend to the hurt of the actor, if not also of its object. 3. He excites in men’s mind thoughts which, though good or indifferent in themselves, their inward corruptions improve to a wrong purpose. Thus Joseph’s brethren improved their remembrance of his father’s love to him, and of his dreams, to in¬ flame their hatred and rage against him, Gen. xxxvii. — and the Jewish rulers improved their thoughts of Christ’s success and esteem among the people, and of his raising Lazarus from the dead, to animate and increase their malice and fury against him, John xi. 47 — 57. 4. He, in a holy manner, lays before

them opportunities of sinning. Thus the Babylonish garment and wedge of gold were laid before Achan, Josh. vii. 21. Bathsheba washing herself before David, 2 Sam. xi. 2. - This pre¬

sentation of the occasion or object neither binds, nor inclines, nor forces men to commit sin; — nor doth God present them for promoting it, but for the glory of his own perfections, — and frequently to punish men for some former wickedness, or to dis¬ cover their wicked inclinations to themselves or others.

Though, in consequence of such permission, the sinful act infallibly happen, the sinfulness of it is not in the least charge¬ able on God. For, 1. He influences his rational creatures precisely according to the freedom of their own will. 2. Though he produce that which is natural in the act with which their sinfulness is connected, yet that sinfulness of the act or disconformity to his law proceeds wholly from their self- corrupting or self-corrupted abuse of the inward freedom of their will. Thus hatred, as a natural affection, is good, and from God; but the direction of that hatred in opposition to God himself is sin¬ ful, and proceeds not from his permission or precourse, but from the corrupted disposition of him that hates him. 3. Sin ought carefully to be considered as not only an offence to God and breach of his law, but also as a just punishment of preceding sinfulness. It is in the latter respect that God’s providence hath a most remarkable concern in the permission of it, in blind* ivg the mind, and hardening the heart of sinners, Iiom. xi. 7, 8. 2 Cor. iv. 3, 4. iii. 14. 2 Thess. ii. 9 — 12. Isa. lxiii. 17.

Exod. iv. 21. vii. 3, 14, 22.- - In blinding men’s minds, 1. God

permits them to conceive such thoughts as occasion or lead to error and mistake. 2. He gives them up to the seduction of Satan and his instruments, 1 Kings xxii. 21, 22, 23. 1 Cor. iv. 3, 4. 2 Thess. ii. 9 — 12. Acts v. 3. John xiii. 2, 27. 3. Out¬

ward pi’ovidences appear to enforce their temptations, Psalm lxxiii. 2 — 15. Jer. xii. xx. Job i. — iii. 2 Thess. ii. 9 — 12. Rev.

xi. 2. xiii. 4. They are left to themselves to abuse, to con¬

trary purposes, every thing which might tend to their instruction or conversion, John vi. 64 — 66. x. 30 — 40. Acts vii. 54. xxii. 22. xxvi. 24. 5. The powerful working of their inward

wickedness disposes them to believe or not believe things, as best answers to promote its reign in their heart, Jer. xliii. xliv. 6. They take all the outward prosperity which they meet with in their evil course, as a token that God is well enough pleased with them ir. it, Rom. ii. 4. Deut. xxxii. 15, 16. Jer. xliv. 17, 18. 7. If they meet with outward calamities, they either over¬

look them, or view them as produced by mere natural causes, Isa. xxvi. 11. 2 Chron. xxviii. 22. Jer. v. 3. Isa. i. 5. - In har¬

dening men’s heart, 1. God justly withholds his grace, which would effectually soften it, Hos. iv. 17. Rev. xxii. 11. 2. He

withdraws that common grace, or even in part that special grace, which had once softened it, Isa. lxiii. 17. 3. He per¬

mits their sinful lusts to prevail and rage without any remark¬ able restraint, Psalm lxxxi. 11, 12. 4. He permits them to

fall among wicked companions, who, by their example, instruction, or influence, encourage them in sin, Judg. xi 4. 1 Kings

xii. 10, 11. Prov. ix. 6. xiii. 20. xxviii. 19, 24. 5. He heaps

outward favours upon them, which occasionally increase their pride, atheism, and sinful unconcern, Luke xii. 16 — 20. xvi. 19. Job xxi. 14, 15. Ezek. xvi. 49. Deut. xxxii. 15. Luke xviii. 24, 25. Psalm lxxiii. 5 — 9. Isa. v. 11, 12. Hos. xiii. 6. 6. He

either forbears to afflict them, or afflicts them very slightly; or the time, manner, or instrument of their afflictions is such, that their corrupt heart despises them, rages against them, or im¬ proves them as excitements to sin, Isa. i. 5. Jer. v. 3. 2 Kings vi. 33. 2 Chron. xxviii. 22. 7. By Satanical or other influence,

their conscience is restrained from reproving them, or is so ignorant or biassed, that it calls evil good and good evil, Gen. vi. 3. Hos. iv. 17. Isa. v. 18 — 23. xxx. 10. Ezek. xiii. 10, 22. Mai. ii. 17. Mic. ii. 11.

The above account of God’s blinding mens mind and harden¬ ing their heart, may be illustrated from the instance of Pharaoh, king ef Egypt. 1. God, by exalting him to an high station, afforded him an opportunity of remarkable pride. 2. He. with¬ held from him that gracious influence, which wrould have humbled bis heart, and rendered him obedient and willing to let the Israelites go. 3. He sent him peremptory orders to allow them to depart, which, on account of his claim to them, and of the messengers he sent to demand their liberty, and perhaps also on account of their throng of work, tended to irritate the spirit of the proud king. 4. His mandate was delivered in such a form as could lead Pharaoh to reason upon it in this manner; “If the God of the Israelites be more powerful than I, why “should he request my dismission of his people? And if he be “weaker, why should I suhmit to his will, in a point so ex- “ceedingly detrimental to my kingdom?” 5. A biassed consideration of the messengers, who made the demand in God’s name, tempted him to suspect that the Israelites were too idle, or cherished some superstitious whim, if not a seditious design.

- G. The first miracles which Moses and Aaron wrought

were but objects of sight, and did no hurt. 7. The magicians’ ready counterfeits of these first miracles, natively tempted him to look on the whole as a diabolical farce, and Moses and Aaron as jugglers. 8. The distinguished safety of the Israelites and their property under the several plagues inflicted on his kingdom, tended to irritate his proud spirit. 9. The easy, sudden, and often repeated removals of the plagues, tempted his proud, carnal, and wicked heart to despise both plagues and deliverances. 10. The miracle which his magicians could not counterfeit, being seemingly more insignificant than those which they had, might tempt him to think that Jehovah could inflict no worse plagues than had already happened. 11. Moses’s peremptory refusal to leave a single beast belonging to his enslaved nation, when he granted them allowance to go off them¬ selves, was very provoking to his proud spirit. 12. The Israelites carrying off the Egyptians’ gold and silver, strongly tempted his haughty and covetous heart to pursue them. 13. Their travelling to the south-east, where they were miserably entangled by mountains and seas, instead of going straight to Canaan, tempted him and his servants to think them under no divine, nay, no rational direction; and so might be easily forced back to their servitude, which was exceedingly profitable to his kingdom. 14. Meanwhile, God all along gave him up to the influence of his own corrupt lusts, — to the temptations of Satan, and, no doubt, to the remonstrances of wicked courtiers, who could suggest a multitude of reasons against his allowing the Israelites to leave the country.

2. God limits sinful dispositions and actions. Psalm Ixxyi. 10. 1. In their degree, that they are so sinful and no more, — -

so vigorous and no more, &c. Gen. xx. G. Jer. iii. 5. 2. In

their extent and influence, that it reaches so far and no farther, Isa. x. 32. xxxvii. 29. Psalm lxxvi. 10. Rev. xx. 2. 3. In their

IN HIS WOllKS OF PROVIDENCE. duration, permitting men to continue them just so long, and no longer, Gen. vi. 3. xv. 13, 16. Dan. vii. 25. Rev. xi. 2. xiii. 5.

- He thus limits men’s sinning, 1. By withholding from

them an ability or opportunity to commit particular sins, by laying them under poverty, sickness, or the like, 2 Chron. xxi. 16 — 19. xvi. 10, 12. 2. By cutting them off by death in the

beginning or progress of their sinful course, 1 Kings xvi. xxii. 2 Kings i. — xvi. xxiv. xxv. 3. By severely correcting or punishing them for their sin, Job xxxiv. 31, 32. 4. By power¬

fully convincing them of the evil and danger of it, Judg. ii, x. 5. By converting and changing their heart, Acts ii. ix. 1 Cor. vi. 9 — 11.

3. God overrules the sinful dispositions and actions of men and devils, 1. To his own glory, in making them occasions for the manifestation of his patience, goodness, or revenging justice, — and especially in rendering them occasions of promoting redemption-work, in which all his perfections are glorified to the highest, Psalm lxxvi. 10. Rom. v. 20, 21. 2. To the good

of his people, in making them, or the troubles procured by them, means of awakening, convincing, converting, humbling, reforming, or sanctifying them, Rom. vii. 14 — 24. Heb. iii. 12, 13. xii. 29. Isa. lxiv. 6. 1 Pet. ii. 1. Heb. i. 14, 25, 28. x. 24, 25. 1 Cor. v. 1 — 5. Rom. v. 20, 21. with vi. 1, 2.

By God’s peculiar providence, we mean that which is especially exercised about Christ, as man and mediator, and his church. That these are a peculiar object of divine providence is manifest: 1. All God’s dispensations of providence promote the glory of his grace in Christ, whose fulness the church is, Eph. i. 10, 22, 23. 2. All power in heaven and on earth is

lodged in the hand of Christ, in order to be exercised for the good of his church, Eph. ii. 22. Mat. xi. 27. xxviii. 18. John

iii. 35. v. 22. 3. The perfections of God are most gloriously

displayed in Christ and his church, Eph. iii. 10, 21. She is God’s hill, Psalm ii. 6. lxxxvii. 1; his throne, Jer. xvii. 14; the firmament of his power, Psalm cl. 1; his academy for instruction, Eph. iii. 10. iv. 11, 12, 13. Psalm cxlvii. 19, 20; his temple or house, Eph. ii. 20 — 22. i Pet. ii. 5. Heb. iii. 6. — She is, as it were, Christ, the rose of Sharon spread, — Christ furnished with members, — in whom there is glory to God in the highest, 1 Cor. xii. 12. Eph. iii. 21. Luke ii. 10 — 14. 2 Cor. iv. 6. 4. The church hath a more near and dear relation to God through Christ, than any thing else, being his bride, his sister, his friend, his ilock, his jewels, his rest, his garden, his portion, &c. Isa. liv. 5. lxii, 4, 5. Song v. 1, 2. Ezelc. xvi. 8 — 14. xxxiv. xxxvi. xxx vii. John x. Alai. iii. 17. Psalm cxxxii. 13, 14. Song

iv. 12 — 16. vi. 2. Deut. xxxii. 9. Psalm cxxxv. 4. 5. God hath

a peculiar esteem of, love to, and delight in his church, as con-

1S8 nected with Christ, Isa. xlv. 15, 19. xli. 14. xliii. 4, 15, 21. xliv, 1, 2, 6. lxii. 3 — 5. Jer. xxxii. 39 — 42. Psalm lxxxvii. 1, 2, cxlvii. 11. cxlix. 4. cxxxii. 13, 14. Zeph. iii. 17. Notwithstanding unnumbered sinful blemishes and provocations, he loves one saint more than all the world besides, Isa. lvii. 15 — 1SL lxvi. 2. Gen. vi. 8. 6. He is peculiarly present “with Christ and his church, 2 Cor. v. 19. Rev. xiv. 1. Ezek. xlviii. 35, Hag. ii, 4, 5. 7. The prayers of Christ and his people have a.

peculiar influence in forming the dispensations of his providence, John xi. 42. Zech. i. 12 — 15. Rev. viii. 3 — 5. xi. 3 — 6, Isa. xlv. 11. Psalm cvi. 23. Ezek. xxii. 30. James v. 16, 17 8. Under the management of God’s providence, all things work together for the glory of Christ and the good of his church, Rom. viii. 28. — For this purpose the world is so long continued in its present form, Acts xvii. 30. 2 Pet. iii. 9; and by the presence of Christ and his church in it, it is preserved from utter corruption and ruin, Prov. x. 25. Psalm Jxxv. 3. Isa. vi. 13. lxv. 8. - -All natural things and all miraculous events are di¬

rected to, and promote this glory of Christ and good of his people, Hos. ii. 18 — 23. Exod. iii. — xx. Num. xi. xii. xvi. xvii. xx. Josh. vi. x. Ilab. iii. 1 Kings xvii. xviii. 2 Kings i. — vii.

xiii. John ii. 11. Mat. iv. 24, 25. xi. 5. — All the interests, and the whole fate of nations, in every age and place, are directed to, and really promote this end; though, by reason of ouu ignorance, we cannot distinctly trace their tendency to it, 2 Kings ix. 6, 7, 1 Kings xix. 15 — 18. Isa. xliv. xlv. Jer. xlvi.

—Ii. Ezek, xxi. 27. Hag. ii. 6 — 8. Rev. vi. — xxi. - All good

things of importance are given to the church as connected with Christ; — all the oracles and ordinances of God, Psalm cxlvii. 19, 20. Rom. iii. 2. Eph. iv. 11 — 13. 1 Cor. xii. 28 — all the gifts and common graces of wicked men, Balaam, Judas, Demas, &c. Num. xxii. — xxiv. John vi. 70. Mat. x. Philem. 24. — all true and. spiritual gifts and graces, Col. i. 25. 1 Cor. xii.

xiv. Eph. i. 3. — all holy angels and men, saints, ministers, Heb. i. 14. Psalm xxxiv. 7. 1 Cor, iii. 22. xii. 28. Eph. iv. 1 lr — 13. - -All bad things in the world are made to promote the honour of Christ and welfare of the church all commotions and destructive judgments are made subservient for relieving, awakening, purging, or preparing for the spread of the church. Psalm xxix. 10, 11. Isa. xlvi. 11 — 13. Hag. ii, 6, 7. Rev. xi. 12, 13. xvi. xviii — xxi. Ezek. xx. 36, 37. xxi. 27. Hos. ii. 6, 7, 1 1. Dan. xi. 35. Isa. xxvii. 9. l£jc. vi. 14. Zeph. iii. 8 — 20. Gen. xlix. 5- Deut. xxxiii. 10. — Contentions in the church are made means of fixing men in the truth, or of spreading the knowledge of it, Acts xv. 36, 37. and persecution is useful for purging or extending the church, Jer. xxiv. 5 — 7. Phil. i. 12. As»ts viii. 3, 4, xiii. x,v i. — xix. Wicked men are made c£ gVeat use to the church, 1. In spreading the knowledge of divine truths. By the influence of Ptolemy, king of Egypt, or some renegade Jews, part of the Old Testament was translated into Greek, a wide-spread language, to prepare the nations for the spread of the gospel. — Augustus’s enrolment of his subjects* Herod’s consultation, and his murder of the babes, solemnly marked Bethlehem the place, and that, the date of our Saviour’s birth, Luke ii. 1 — 7. Mat. ii. 1 — 18. 2. In protecting or pro¬

viding for the church or her members, Gen. xii. 10. Isa. xvi. 3, 4. Rev. xii. 16. 3. In advancing some of her principal friends

and pillars to great power* and influence. — Thus Saul and Abner promoted David, 1 Sam. xvi. 2 Sam. iii. v. Pharaoh promoted Joseph, Gen. xii. Another Pharaoh and his daughter, Moses, Exod. ii. Nebuchadnezzar and Darius, Daniel, Dan. i. — vi. Ahasuerus, Esther and Mordecai, Esther ii. viii. Artaxerxes, Ezra and Nehemiah, Ezra vii. Neh. ii. 4. In delivering and enriching the church, Isa. xlv. 3, 4, 13. xlv. 11 — 13. 5. In purging the church of her corrupt members, by the

terrors of persecution, or even by sucking the blood of saints till she be cured, 1 John ii. 19. Isa. xxvii. 9. xxxi. 9. Ezek. xx. 38. — Even devils are made to work together for the good of the church. By taking possession of such multitudes in the time of Christ and his apostles, they occasioned multitudes of miraculous confirmations of the gospel and Messiahship of Christ. By entering into the Gadarene swine, they justified God’s law, which prohibited the eating of these animals, and punished the transgressors of tt, — they manifested Christ’s al¬ mighty power and sovereignty, and proved the truth and great

importance of his miraculous cures. - Nay, sin itself is made

to promote the honour of Christ, and welfare of his people, Rom. v. 20, 21. Eph. i. 7. 1 John i. 7, 9. Sarah’s passion promoted the promised restriction of Abraham’s blessed seed to Isaac, Gen. xvi. xxi. Onesimus’s theft occasioned his conversion to Christ, and Paid’s furious persecution of the saints hastened his, Philem. 10. Acts viii. ix. xxii. xxvi. Gal. i. 1 Tim. i. 13. Papal fury, clerical horrid impieties, and licentious indulgences, occasioned the Protestant reformation; and King Henry’s pride and lewdness occasioned his promoting it in Eng¬ land. — The Jews’ rejection and murder of Christ were instrumental in his ransoming his elect, Isa. liii. Mat. ii. — xxvii. - -

But, 6. God, in his providential work, manifests an amazing regard to his church as connected with Christ, 1. In sometimes, as it were, preferring the exercise of his mercy towards her jo the vindication of his own honour, and providing for her safety, before he step forth to execute his just vengeance on outrageous offenders, Isa. xxvi. 20. Rev. vii, 1 — 3. Gen. xix. 22. 2. In taking peculiar care of his own people amidst the most of god’s execution of his decrees

terrible executions of his wrath, Ezek. ix. 6. Jer. xv. II. xxxix. 11 — 18. xiv. 5. Amos ix, 9, 10. 3. In stating the inju¬

ries done to his people, as the sole or principal ground of his most terrible judgments on nations, 1 Sam. xv. 2. Jer. xlviii. — li. Ezek. xxv. — xxxv. xxxviii. xxxix. Obad. Mat. xxiv. xxv. 41 — 45. Rev. vi. viii. ix. xi. — xx. 4. In taking such honour¬ able notice of the meanest of them, while he leaves the great ones of the earth unmentioned, or loaded with infamy and contempt. How large and honourable the history of Jacob, in comparison with that of Cain, Ishmael, Esau, and their families? How much more honourable the history of Ebedmelech and the Syrophenician woman, than of all the kings and princes of their age, Jer. xxxviii. 7 — 12. xxxix. 15 — 18. Mat. xv. 22 — 28. The pins of the tabernacle are more noticed than all the glories of Nineveh, Babylon, Persepolis, Rome, &c. 5. In delaying his

more remarkable providential work, till he have laid the plan of it before his people, and obtained their approbation of it, Gen. xviii. 17. xli. Dan. ix. — xii. Exod. xxxii. 9, 10. Isa. xlv. 11. 6. In bestowing all his choicest things, — his Son, — his

word, — his grace, — his glory, only upon his church, Isa. ix. G. ii. 5. Psalm cxlvii. 19, 20. Rom, iii. 2. Hos. viii. 12. Eph. iv. 11 — 13. 1 Cor. xii. Psalm lxxxiv. 11.

All the providential dispensations of God towards ourselves or out fellow-creatures ought to be carefully observed, Psal. cvii. 43. Hos. xiv. 9. Psalm cxi. 2. cxliii. 5. cxlv. 5, 7. lxxvii. 5, 10, 11. Isa. v. 12. lxiii. 7. 1. How they are timed with the

frame of our spirit, Psalm cxxvi. 1; or with our circumstances. Psalm xciv. 18. Job xx. 23. xxix. 18. 2. How they begin.

Psalm cxxx. 6. Luke i. G6; go forward, Luke ii. 19, 51. Hos. vi. 3; turn about, Zech. xiv. 7. Gen. xli. 14. Esther vi. 3, 4. Gen. xxi. 17. — and end, James v. 11. Job xlii. 10, 12. 3. How they are mixed, sweet and bitter, dark and plain, Lam. iii. 22, 32. Isa. xxvii. 8, 9. Hab. iii. 2. 4. How they meet together.

Job i. ii. xlii. John xvi. 33. Eccl. vii. 14. 5. What they teach,

Mic. vi. 8, 9. Psalm lxxiii. 1G, 17. Jer. vii. 7. G. How they harmonize with Scripture doctrines, Psalm xlviii. 8. 1 Cor. i. 26. Jer. xvii. 9. Mat. xxii. 14; with Scripture prophecies,

1 Tim. i. 18. Amos iii. 7; with Scripture promises. Josh, xxi. 45. Psalm cxix. G5. Gen. viii. 22. Mark x. 29, 30. Exod. xx. 24. Prov. x. 9 xvi. 7; with Scripture threatenings, Lev. x. 3. Hos. vii. 12. Mic. iv. 11, 12. 1 Sam. ii. 30. Deut. xxxii. 35. and with Scripture examples. Psalm cxliii. 5. Jer. xii. 1, 2. Psalm xcii. 6, 7. Eccl. viii. 14. 1 Cor. iv. 9. Gen.

xlvii. 9. - and how they harmonize with each other, in their

parts, form, and end, 1 Cor. x. 13. 1 Pet. iv. 12. Eccl. i. 9 — 11. or with their own particular or common end, Deut. xxxii. 4. Eccl. iii. 11. Rom. viii. 28. — or with the prayers of saints, Gen. kxxii. 24 — 26. xxxiii. 10. 1 Chron. iv. 10. Psalm xviii. 4 — 50. xxxiv. 1 — 6. cxvi. 1 — 6. xli. 11. Mlc. vii. 7 — 10. Ezek. XJxxvi. 37. Gen. xxiv. 45. 2 Cor. xii. 8* 9. Psalm lxv. 5. Exod. xvii. 11. Rom. vlii. 26, 27. Dan. ix. x. — and how they correspond with those sins which they punish, — in time, — -in kind, — in Similarity, — or in contrariety, 1 Kings xiii. 4. Judges i. 7. Gen. xix. 24. Lev. x. 1, 2. 1 Cor. xi. 30. Gen. iii. 5, 6. PsaT. xlix. 20. — Gen. xxx. 1. xxxv. 16 — 19. — Gen. xxvii. 1, 6 — 24. xxix. 23. — John xi. 48. Luke xix. 43, 44. xxi. 24.

Reflect. Having thus traversed the spacious fields of creation and providence, think, O my soul! Am I, — are all these beings around me, visible and invisible, the workmanship of God, and constantly preserved and governed by him? Why do I not, then, always consider myself as the temple of the living God, and all places as his residence? — Why do not I constantly perceive him in all things, and enjoy him in all that I meet with? — Why do not I cast all my care, and the care of all the Churches, upon him? — Why do not I take every event as a demonstration of his love to my soul, and of his hatred of my sins? — -Why do I undervalue any thing which Jehovah reckons worthy of his making, support, and government? - O his un¬

fathomable wisdom! — his almighty power! — his amazing grace! — his perpetual mindfulness of his covenant, — that makes all

these creatures work together for his glory and my good! -

And Oh, the horrid guilt of abusing a single creature to the service of my sinful lusts!