Milton

¶1p. 140 Ultima species efficientiæ divinæ externæ est RERUM OMNIUM GUBERNATIO.

¶2Estque COMMUNIS vel SPECIALIS.

¶3COMMUNIS est, qua DEUS PATER CREATAS RES OMNES PRO RATIONE DECRETI SUI CURAT, CONSERVAT, ET SAPIENTISSIME SANCTISSIMEQUE GUBERNAT.

¶4DEUS PATER. Nehem. ix. 6. Tu Jehova solus es; tu fecisti et tu conservas. Teste passim ipso Christo. Matt. v. 45. ut sitis filii Patris vestri qui est in cœlis: facit enim ut sol suus — , et pluit. et vi. 4. Pater tuus qui aspicit. et v. 8. novit Pater vester. et v. 13. tuum est regnum et potentia et gloria. et v. 26. Pater vester cœlestis alit eas. et v. 32. novit vos indigere. et vii. 11. Pater vester qui est in cœlis dabit bona iis qui petierint ab ipso. et x. 29. unus ex iis non cadet in terram sine Patre vestro. Act. i. 7. tempora et opportunitates quas Pater statuit in propria potestate. Eph. i. 11. secundum præstitutum ejus qui omnia agit ex consilio voluntatis suæ. Jacob. i. 17. omnis donatio bona et omne munus perfectum est superne; descendens a Patre luminum. Etiam de ipso Filio. Act. iv. 27. adversus sanctum Filium tuum Jesum quem unxisti: ut facerent quæcunque manus tua et consilium tuum prædefiniit ut fierent. p. 141 {¶5} Attribuitur et Filio rerum omnium conservatio: sed qua ratione vide supra cap. v. de Filio Dei. Col. i. 17. omnia in eo consistunt; sed quo pacto et antecedentes versus docent et sequentes: nempe quia Pater transtulit nos in regnum Filii sui dilecti, v. 13. et quia libuit Patri ut omnis plenitudo in eo inhabitaret v. 19. Heb. i. 3. sustineatque omnia verbo potentiæ suæ: nimirum quia constituerat eum Pater hæredem omnium v. 2. attendenti deinde facile occurret, vertendum esse ex Græco non potentiæ suæ, sed ejus, nempe Patris, cujus substantiæ erat character: Græce quoque legendum αὐτοῦ non αὑτοῦ, cum δι᾽ ἑαυτοῦ proxime sequatur, quasi distinctionis causa sedulo sic expressum. Denique testatur ipse de se, datam sibi esse omnem auctoritatem in cœlo et in terra. Matt. xxviii. 18. et alibi passim.

¶6CURAT. Job. xxxi. 4. omnes gressus meos numerat. 2 Chron. xvi. 9. oculi Jehovæ discurrunt per totam terram. Psal. xxxiii. 14, 15. formator cordis animum advertit ad omnia opera eorum. Jer. xxxii. 19. oculi tui spectant omnes vias hominum. Hos. ii. 21. exaudiam cœlos.

¶7CONSERVAT. Deut. viii. 3. non solo pane vivere hominem, sed omni eo quod prodit ex ore Jehovæ. Job. vii. 20. o custos hominum. Psal. xxx. 8. te abscondente faciem tuam fui conturbatus. et lxxx. 2. o pastor Israelis, ductor Josephi — , illucesce. et v. 4. fac ut luceat facies tua, ita servabimur. et civ. 29. recipiente te spiritum eorum, exspirant. Nehem. ix. 6. tu fecisti et tu conservas. Act. xiv. 17. non passus est se esse expertem testimonii — . et xvii. 25. dat vitam omnibus. v. 28. in ipso vivimus.

¶8PRO RATIONE DECRETI SUI. Adjungi hoc debuit, quia neque angelos, neque homines, neque aliud quicquam simpliciter conservavit, sed prout decreti ejus ratio tulit; illos enim sua sponte lapsos, et cum iis omnia quoad esse quidem conservavit, non autem quoad perfectionem pristinam.

¶9GUBERNAT. Job. xiv. 6. determinationes ejus fecisti. Psal. xxix. 10. sed et Jehova rex in sæculum. et xciii. 1. Jehova regnat; stabilitur orbis. p. 142 et ciii. 19. regnum ipsius omnibus præsidet. Prov. xx. 24. a Jehova sunt gressus viri. et xxi. 1. animus regis in manu Jehovæ, quocunque vult inclinat.

¶10SAPIENTISSIME ET SANCTISSIME. Job. ix. 10. facit res impervestigabiles, mirabiles, innumerabiles. Prov. x. 24, &c. quod formidat improbus, id eveniet ei; quod autem desiderant justi, dabit Deus — . et xii. 3. non stabilitur homo improbitate — . et xiii. 9. lux justorum clara erit. Isa. lv. 9. altæ sunt viæ meæ supra vias vestras. Deut. xxxii. 4. omnes viæ illius sunt jus. Psal. xix. 10. judicia Jehovæ sunt ipsa veritas, justa sunt pariter. et lxxvii. 14. in sanctitate via tua est. Pari tamen plerumque eventu, in hac vita, bonorum et malorum. Job. xii. 6. tranquilla sunt tentoria vastatoribus. et xxi. 7, &c. cur improbi vivunt? veterascunt. Eccl. vii. 15. esse justum qui pereat in justitia sua, et esse improbum qui prolonget dies in malitia sua. et viii. 13. sunt justi quibus obtingit secundum opus improborum, et sunt improbi quibus obtingit secundum opus justorum. et ix. 4. eventum eundem esse justo et improbo. Cujus rationem vide Job. v. 7. cum homo ad molestiam edatur, ut scintillæ prunarum in altum evolant. et xxiv. 23, &c. si dat ei securitatem, &c. Psal. lxxiii. 12, &c. ecce istos improbos. donec ingressus essem in sanctuaria Dei fortis — . et xcii. 8, &c. quum germinant improbi velut herba. Eccl. vii. 18. melius est ut prehendas hoc, quinetiam ab hoc ne remittas manum tuam: reverentem Deum exire ex omnibus istis. et viii. 11. quamvis peccatori facienti malum centies, etiam prorogaret Deus dies; quinetiam novi ego fore bonum timentibus Dei. Jer. xii. 1, &c. cur via improborum succedit? Dan. xii. 10. purgabuntur, dealbabuntur.

¶11OMNIA. Gen. viii. 1. recordatus est Deus Noachi, et omnium bestiarum, omniumque pecudum. et ix. 9, 10, 12, 15. de me autem, ecce ego stabilio fœdus meum vobiscum — : et cum omnibus animantibus. Prov. xv. 3. in omni loco oculi Jehovæ sunt speculantes malos et bonos.

¶12Etiam minima quæque. Job. xxxiv. 21. quia oculi ejus attendunt ad vias cujusque, et omnes gressus ejus numerat. Psal. civ. 21. juvenes p. 143 leones rugientes ad prædam — , et quidem quærendo a Deo forti escam suam. et cxlvii. 9. dat jumentis cibum — . Matt. vi. 26. et x. 29, 30. passerculus non cadit in terram sine Patre vestro. capilli vestri numerati sunt.

¶13Verum non omnia Deus pari cura et providentia dignatur. 1 Cor. ix. 9. num boves curæ sunt Deo? æque scilicet ac homines? Zech. ii. 12. qui tangit vos, tangit pupillum oculi ipsius. 1 Tim. iv. 10. conservator omnium, maxime fidelium.

¶14Naturalia. Exod. iii. 21. reddam gratiosum populum istum in oculis Ægyptiorum; naturales nempe affectus eorum mutando. Jer. li. 16. quo vocem suam edente fremitus aquarum est in cœlis, et qui effert vapores ab extremitate terræ — . Amos. v. 8. advocantem aquas maris, et effundentem eas in superficiem terræ, Jehovam nomine.

¶15Etiam præter naturam. Levit. xxv. 20, 21. sin autem dicatis, quin comedemus — . Deut. viii. 3, 4. cibavit te manna — . vestimentum tuum non veteravit quin tegumento sit tibi, et pes tuus non intumuit ipsos quadraginta annos. et xxix. 5. idem. 1 Reg. xvii. 4. corvis præcepi. et v. 14. cadi istius farina — .

¶16Contingentia sive fortuita. Exod. xxi. 13. si Deus objecerit manui ejus. Prov. xvi. 33. sortis ratio a Jehova. Quibus autem in locis fortunæ aut casus nomini^la6 scriptura ipsa non aversatur, in iis divinæ providentiæ nihil derogat; humanum duntaxat consilium excludit. Eccl. ix. 11. sed tempus et casum accidere omnibus his. Luc. x. 31. casu autem sacerdos quidam.

¶17Et voluntaria. 2 Chron. x. 15. quum itaque non auscultasset rex populo, erat enim causa a Deo. Prov. xvi. 9. animus hominis excogitat viam suam, sed Jehova statuit gressum ejus. et xx. 24. Jehovæ sunt gressus viri. et p. 144 xxi. 1. ut rivi aquarum, sic animus regis est in manu Jehovæ, quocunque vult inclinat eum. Jer. x. 23. novi Jehova, non esse penes hominem viam ipsius: salva tamen semper voluntatis libertate, quæ alioqui non ad bonum duntaxat, sed ad quodvis adiaphorum, immo ad quodvis malum adimenda homini erit.

¶18Tam mala denique quam bona. Exod. xxi. 13. si Deus objecerit manui ejus. Isa. xlv. 7. facientem pacem et creantem malum: id est, quod postea evasit malum, et nunc est: quicquid enim Deus creavit, bonum erat primo, ut ipse testatur Gen. i. Matt. xviii. 7. væ mundo et offendiculis; necesse est enim ut eveniant offendicula: veruntamen væ homini illi. 1 Cor. xi. 19. oportet enim hæreses inter vos esse, ut qui probi sunt manifesti fiant inter vos.

¶19Verum Deus mala aut tantummodo permittit fieri, causas physicas et libere agentes non impediendo, ut Act. ii. 23. consilio Dei deditum — , interemistis. et xiv. 16. sivit omnes gentes suis ipsarum viis incedere. 1 Pet. iii. 17. si ita velit ut bene agentes malis afficiamini. et iv. 19. qui ex voluntate Dei potiuntur. aut efficit quidem puniendo, quod malum pœnæ vocant. 2 Sam. xii. 11. ego justificaturus sum contra te malum e domo tua — ; id est, pœnam. Prov. xvi. 4. omnes operatus est Jehova propter se; etiamque improbum ad diem mali; id est, talem postea sua culpa factum; ut supra ex Isa. xlv. 7. Isa. liv. 16. creavi interfectorem ad perdendum. Lam. iii. 38, 39. ex ore Excelsi annon prodit malum? cur queritaretur vir propter pœnas? Amos. iii. 6. an erit malum in civitate quod Jehova non efficiat?

¶20Malitiam autem seu malum culpæ, Deus qui summe bonus est efficere non potest: immo ex malitia hominis bonum creat; Gen. xlv. 5. victus parandi causa me misit Deus ante vos. et l. 20. vos cogitaveratis malum, sed Deus cogitavit illud in bonum convertere.

¶21In peccatis (nam de communi providentia disserentes, bona cum venia methodi hoc argumentum anticipamus, tametsi de peccato nondum p. 145 egimus, quando Christianæ doctrinæ haud plane ignaris, sed mediocriter scientibus hæc scribimus) in peccatis, inquam, versari etiam legimus providentiam Dei, non permittendo solum, aut gratiam suam subtrahendo, sed peccatores etiam sæpe ad patrandum peccatum incitando, indurando, excæcando.

¶22Incitando. Exod. ix. 16. feci ut restares. Judic. ix. 23. immisit Deus affectum malum inter Abimelechum et Sechemitas. 2 Sam. xii. 11, 12. ego suscitaturus sum contra te malum; et uxores tuas tradam proximo tuo; ego facturus sum rem hanc. et xvi. 10. si Jehova dixit ei, maledic Davidi. et xxiv. 1. incitavit Davidem dicendo, age, numera populum. cum 1 Chron. xxi. 1. 1 Reg. xxii. 20. quis pelliciet Achabum? Psal. cv. 25. mutavit animum eorum, ut odio haberent — . Ezech. xiv. 9. ego Jehova pelliciam prophetam illum.

¶23Indurando. Exod. iv. 21. ego obfirmabo cor ejus. et vii. 6. idem. Deut. ii. 30. obduravit Jehova spiritum Sihonis. Jos. xi. 20. a Jehova erat quod obfirmabant cor suum — . Joan. xii. 39, 40. propterea non poterant credere, quia iterum dixit Isaias, obduravit corda eorum. Rom. ix. 18. quem vult indurat.

¶24Excæcando. Deut. xxviii. 28. percutiet te Jehova amentia et cæcitate et stupore cordis. 1 Sam. xvi. 14. perturbavit eum spiritus malus a Jehova. 1 Reg. xxii. 22. ero spiritus mendacii — : tum dixit Jehova, pellicies. Isa. viii. 14. erit in lapidem allisionis, et in rupem offensionis; in laqueum et in tendiculam. et xix. 14. Jehova miscente spiritum perturbatissimum, facient ut erret Ægyptus. et xxix. 10. perfudit spiritu soporis; et obstipavit oculos vestros. Matt. xiii. 13. per parabolas loquor iis, quia videntes non vident. Joan. xii. 40. excæcavit oculos eorum. cum Isa. vi. 9. Rom. i. 28. tradidit eos in mentem omnis judicii expertem. 2 Thess. ii. 11. mittet iis Deus efficaciam erroris, ut credant mendacio.

¶25His aliisque permultis utriusque testamenti locis licet palam profiteatur Deus esse se qui peccatorem incitet, qui obduret, qui cæcitate p. 146 afficiat, in erroremque impellat, non est tamen idcirco, sanctissimus cum sit, peccati vel minimi auctor dicendus. Hos. xiv. 9. rectæ sunt viæ Jehovæ; et justi ambulabunt in iis: defectores autem impingent in iis. Psal. v. 5, 6, 7. non es Deus qui delectetur improbitate: non est commoraturum apud te malum. Rom. vii. 8. peccatum, occasione per illud præceptum sumpta, effecit in me totam cupiditatem. Jacob. i. 13, 14. nemo quum tentatur, dicat, a Deo tentor: nam Deus tentari malis non potest, nec quemquam tentat: sed unusquisque tentatur, dum a propria cupiditate abstrahitur et inescatur. et iv. 1. unde bella et pugnæ inter vos? nonne hinc, nimirum ex voluptatibus vestris, quæ militant in membris vestris? 1 Joan. ii. 16. quicquid est in mundo, cupiditas carnis, et libido oculorum, et fastus vitæ, non est ex Patre, sed ex mundo est. Non enim hominis animum insontem et purum et nolentem in facinora et fraudem impellit, sed concepto peccato gravidum, jamque parturientem in hanc fortasse vel illam partem, in hoc vel illud objectum, prout summus est rerum arbiter, flectit atque dirigit. Psal. xciv. 23. Qui convertit contra eos improbitatem ipsorum, et malitia ipsorum exscindit ipsos: exscindit ipsos Jehova; pœna scilicet. Nec voluntatem efficit malam ex bona, sed jam malam eo convertit, ubi possit ex ipsa malitia sua vel bonum aliquod aliis, vel pœnam sibi, insciens longeque aliud cogitans, producere. Prov. xvi. 9. animus hominis excogitat viam suam, sed Jehova statuit gressum ejus. Sic Ezech. xxi. 26, 27. stante in bivio rege Babylonio Ammonitas an Judæos bello peteret, ita rexit auspicia Deus ut mallet rex Hierosolymam proficisci. Ut qui equum claudicantem (hoc enim vulgo simile affertur) quo vult incitat, in causa quidem est ut equus gradum acceleret, non autem ut claudicet: sic Deus, qui rerum omnium supremus moderator est, prave quidem agentis impulsor esse potest, cum interim pravitatis istius nullo modo causa sit. Sed de hac similitudine paulo post. Exempli gratia; vidit Deus Davidis animum regni viribus elatum a Deo atque intumentem, ut ejus rei insigne aliquod indicium, vel nemine impellente, jam jamque esset editurus; impulit itaque Deus ut populum numeraret; non impulit ut inani gloria intu- p. 147 mesceret, sed ut latentem animi superbiam mox proruptura hoc potius quam alio modo indicaret: itaque facti auctor Deus; quod autem in eo facto pravi et superbi inerat, totum id Davidem habuit auctorem. Deinde finis quem sibi proponit is qui peccat, semper fere malus et iniquus est, ex quo Deus bonum aliquod et justum, veluti lucem ex tenebris, creat semper atque elicit. Hinc enim intimum hominis explorat sensum; id est, facit ut homo latentem cordis sui malitiam plane perspiciat; et inde vel melior fiat, vel cunctis manifestus et inexcusabilis: vel denique ut prioris cujuspiam peccati pœnas luat tam is qui male facit, quam is cui malum obtingit. Sed tamen caute recipiendum est quod vulgo dicitur, Deum peccata peccatis punire: non enim id facit, peccare quemquam cogendo, aut adjuvando, sed consuetam illuminandi gratiam atque opem adversus peccata subtrahendo. Sed vulgo dictum est, qui non prohibet cum potest, jubet. Hoc dicto velut officio homines fere tenentur, non item Deus: humano igitur more ait se impellere, cum tantummodo non prohibeat, nec tamen propterea jubet, cum prohibendi officio non teneatur. Psal. lxxxi. 12, 13. non auscultavit, non acquievit mihi. quapropter dimisi eos ambulaturos ex sententia animi sui. Dicitur itaque Rom. i. 24. propter hoc tradidit eos cupiditatibus immundis; id est, cupiditatibus propriis impellendos reliquit, ut in iis ambularent; non enim proprie impellit Deus, aut tradit, quem omnino sibi, id est, suis cupiditatibus et consiliis, Satanæ etiam nunquam cessantis instigationibus penitus relinquit. Sic ecclesia tradere obstinatum quemque Satanæ quoque dicitur, quem tamen communione sua tantum interdicit. Ad exemplum autem numerati populi uno verbo responderi potuit. Non enim Deus sed Satan Davidem incitasse dicitur 2 Sam. xxiv. 1. 1 Chron. xxi. 1. Similis est solutio illius loci 2 Sam. xii. 11, 12. ecce ego suscitaturus sum contra te malum e domo tua; malum scilicet pœnæ; et accipiens uxores tuas tradam proximo tuo: id est, permittam filio tuo ex consilio Achitophelis constuprandas; tradere enim id significat, ut modo ostendimus. Similitudo autem recepta illa de claudo equo, et ipsa claudicat; non enim peccator, ut equus, ad agendum simpliciter impellitur, siquidem re vera impellitur, sed ad male agendum, nempe quia claudicat ut claudicet. In hoc vel illo loco statuit Deus clandestinum Davidis adulterium palam punire: vidit Absalonum in quævis p. 148 flagitia ruentem, vidit Achitophelis malitiosa consilia; convertit itaque tantummodo eorum animos ad atrocissima quæque paratos, ut hoc potius quam illud occasione oblata perpetrarent; juxta illud Prov. xvi. 9. supra citatum; animus hominis excogitat viam suam, sed Jehova statuit gressum ejus. Occasio autem peccandi oblata non facit peccatorem, sed ostendit. Quod autem omne malum præter opinionem peccantium in bonum exitum vertat Deus, et malum bono vincat, exemplum illud Josephi a fratribus venundati satis declarat: Gen. xlv. 8. ut supra. Sic in Christo crucifigendo Pilatus gratiam Cæsaris non amittere studebat, Judæi odium et vindictam explere: at Deus cujus manus et consilium decreverat quæcunque facta sunt, Act. iv. 28. per eorum crudelitatem et violentiam humanum genus redemit; Rom. xi. 11. per eorum offensam salus obtigit gentibus. 1 Cor. xi. 19. oportet hæreses inter vos esse, ut — Philipp. i. 12, 14. quæ mihi acciderunt magis ad profectum evangelii evenisse.

¶26Quemadmodum autem cum impellit Deus ad peccatum, non est auctor tamen ut quis peccet, ita neque est, quoties indurat aut excæcat; cum id non malitiam inspirando, immo non nisi justis et æquis rationibus efficiat, et quibus peccatores emolliri potius debuissent quam indurari. 1^m. Longanimitate sua. Rom. ii. 4, 5. an copiam tolerantiæ ejus contemnis, et pro duritie tua iram tibi thesaurizas? 2^do. Mandata sua bona ac justa impiorum pervicaciæ opponendo et urgendo; quomodo incus vel adamas tundendo indurari dicitur. Sic Pharao adversantibus sibi Dei mandatis irritatior et durior est factus. Exod. v. 2. quis est Jehova? et vii. 2, 3. tu loquitor; ego obdurabo. Isa. vi. 10. fac ut pinguescat cor populi istius, præcepta scilicet iis inculcando; sicut et xxviii. 13. sed fuit iis verbum Jehovæ præceptum præcepto, — ut pergerent, et corruentes — . 3^tio. Castigatione aut pœna. Ezech. iii. 20. sin autem avertetur justus a justitia sua, faciet iniquitatem, et ego ponam offendiculum coram eo &c. Jer. v. 3. percutis eos, non dolent, reddunt faciem suam petra duriorem. Induratio itaque inveteratæ malitiæ et incredulitatis extrema ferme in hac vita pœna est. 1 Sam. ii. 25. non auscultarunt, quia volebat Jehova morte afficere eos. Potentes autem et contumaces mundi principes idcirco sæpe insigniter obdurat Deus, ut gloriam inde suam gentibus per eorum contumaciam et fastum reddat eo magis conspicuam. Exod. ix. 16. ut p. 149 ostenderem in te virtutem meam. et x. 2. idem. cum Rom. ix. 17. ad hoc ipsum excitavi te, ut ostendam in te potentiam meam — . Exod. xiv. 4. quo glorificer in Pharaone — . et v. 17. idem. Neque ita tamen a Deo solo induratio impiorum est, quin et ipsi nihil minus spectantes quam ut Deo placeant, suam abunde operam conferant. Hinc Pharao ipse indurare cor suum dicitur. Exod. ix. 34. videns cessasse pluviam illam — , perrexit peccare: aggravavit enim cor suum ipse et servi ejus. 2 Chron. xxxvi. 13. obdurans cervicem suam, obfirmavit animum suum, ne converteretur ad Jehovam. Psal. xcv. 8. ne obduretis animum vestrum. Zech. vii. 12. cor suum disposuerunt ut lapidem perdurum, ne audirent legem ipsam et verba.

¶27Idem de excæcatione dicendum est. Deut. xxviii. 15. cum v. 28. sed erit si non auscultaveris voci Jehovæ Dei tui — , percutiet te Jehova amentia et cæcitate et stupore cordis; id est, lumen gratiæ subducendo, sensus animæ conturbando aut hebetiores reddendo, vel ut id Satanas efficiat duntaxat permittendo. Rom. i. 28. sicut non visum est iis Deum agnoscere, tradidit eos in mentem inanem. 2 Cor. iv. 4. in quibus deus hujus sæculi obcæcavit mentes, nempe in infidelibus. Eph. ii. 2. spiritu ipsius nunc agente in hominibus contumacibus. 2 Thess. ii. 10, 11. propter hoc immittit iis Deus efficaciam erroris. Pellicere denique Deus dicitur, non ad peccatum, sed vel in pœnam, vel etiam in bonum exitum. Ezech. xiv. 9, 10, 11. ipse autem propheta quum pellectus fuerit ut eloquatur verbum, ego Jehova pellexero prophetam ipsum: et extendens manum meam contra &c. ita ferent pœnam iniquitatis suæ &c. ut non aberrent amplius domus Israelis a sequendo me. Pellexit autem Deus prophetam jam corruptum et avarum, inducendo facile in animum ejus ut populo quæ vellent responderet, merito deinde exscindit et consulentem, quia pravo animo consuluerit, et consultorem, quod falsa Deo non jubente responderit, atque hoc ut alii in posterum similiter peccare pertimescerent.

¶28Ad hanc providentiæ rationem referenda est quæ tentatio dicitur; qua Deus quemquam tentat aut a diabolo ejusve ministris tentari sinit. p. 150 {¶29} Est autem mala vel bona.

¶30Mala cum supradictis modis vel gratiam subducit, vel occasiones peccandi objicit, vel indurat vel obcæcat: et hæc quidem, ratione ejus qui tentatur, mala fere est, in Deo autem justissima ob supradictas causas; vel ad hypocrisin detegendam, nam alliciendo ad peccatum, aut suadendo, de quo supra Jacob. i. 13. Deus neminem tentat, etsi sic tentandos diabolo nonnullos justissime permittit. Tentationes hujusmodi in oratione Dominica deprecari docemur. Matt. vi. 13. ne nos inducas in tentationem; sed libera nos ab illo malo.

¶31Bona tentatio est, qua Deus etiam bonos probandi causa tentat, non sua causa, quasi ipsi^la6-2 quales futuri sint nesciat, sed vel ad eorum fidem aut patientiam exercendam, aut illustrandam, quemadmodum Abrahamum et Jobum tentavit; vel ad eorum confidentiam minuendam infirmitatemque redarguendam, ut et si ipsi rectius noscant, aliique erudiantur. Sic Ezechiam, 2 Chron. xxxii. 31. ad tempus vel ex parte dereliquit Deus, tentando eum, ut experiretur quicquid erat ei in animo. Sic Israelitas tentavit in deserto. Deut. viii. 2, &c. ut affligeret te, tentando te ad cognoscendum id quod erat in animo tuo, utrum observares præcepta ejus necne — . Psal. lxvi. 10, &c. postquam probasti nos, Deus, conflasti nos — . 1 Pet. i. 7. ut exploratio vestræ fidei — inveniatur vobis esse laudi — . et iv. 12. dilecti, ne tanquam peregrini exploratione illa per ignem quæ fit in vobis ad vestri experimentum percellimini, ut si peregrinum vobis aliquid accideret. Apoc. ii. 10. ecce, futurum est ut conjiciat diabolus aliquos ex vobis in carcerem, ut exploremini.

¶32Tentatio itaque bona potius expetenda est. Psal. xxvi. 2. proba me, Jehova, et tenta me, examina renes meos et animum meum. Jacob. i. 2, 3. summo gaudio ducite, fratres mei, quoties in tentationes varias incideritis; scientes, explorationem fidei vestræ efficere tolerantiam. p. 151 {¶33} Et felicem exitum promittit Deus. 1 Cor. 10, 13. tentatio vos non cepit, nisi humana: fidelis autem est Deus, qui non sinet vos tentari supra id quod potestis; sed una cum tentatione præstabit etiam exitum, ut possitis eam sufferre. Jacob. i. 12. beatus est vir qui sustinet tentationem; quoniam probus compertus, accipiet coronam vitæ.

¶34Fideles tamen ipsi has omnes divinæ providentiæ rationes interdum non satis animadvertunt, donec rem altius intuentur, et verbo Dei eruditiores fiunt. Psal. lxxiii. 2, 17. pene declinaverant pedes mei, donec ingressus essem in sanctuaria Dei, animadvertissem finem istorum. Dan. xii. 10. purgabuntur, dealbabuntur, conflabuntur multi, quum improbe agent improbi, nec animadvertent ulli improbi; sed erudientes animadversuri sunt.

¶35Cum autem supra in definitione jam dictum sit, providentiam Dei creatas res omnes curare ac regere, non inutiliter quæri hoc loco potest, statueritne Deus certum aliquem humanæ quoque terminum vitæ, quem transire nemo possit. Et id quidem scriptura sacra satis clare significat. Job. xiv. 5. quandoquidem præcisi sunt dies ejus, numerus mensium ejus penes te est: determinationes ejus fecisti, quas non transgrediatur. Psal. xc. 10. in diebus ipsis annorum nostrorum sunt septuageni anni, aut (ut simus valentissimi) octogeni anni, etiam excellentissimum eorum laboriosum est et molestum, quo festine exciso avolamus. Ex his consimilibusque locis, et ex primæva potissimum historia liquet, Deum, post lapsum saltem hominis, humanæ vitæ certum posuisse terminum, et procedentibus quidem sæculis usque ad Davidis tempora paulatim fieri contractiorem; hunc, sive cunctis mortalibus unum atque eundem, sive singulis varie præfixum, nemo certe mortalium proferre aut supergredi valuerit; hoc penes Deum solum est: id quod et promissa ipsius de vita populo suo producenda, et anni quindecim Ezechiæ moribundo additi, satis testantur. Præcidere autem illum vitæ terminum aut prævertere, non solum Deus vel præmii, vel pœnæ loco solet, sed etiam quivis mortalium sua culpa aut vitio et potest et solet. Prov. x. 27. reverentia Jehovæ addidit dies, anni vero improborum decurtantur. Exod. xx. 12. honora patrem tuum &c. ut prolongentur dies tuæ &c. et passim sub lege. Psal. lv. 24. homines sanguinarii et p. 152 dolosi non perducent ad dimidium dies suos. id est, ad quam summam dierum justo corporis temperamento pervenire alioqui potuissent: huc etiam referendi, qui mortem sibi consciscunt, aut pravo victu accelerant.

¶36Providentia Dei est ordinaria vel extraordinaria.

¶37Ordinaria, qua Deus constantem illum causarum ordinem qui ab ipso constitutus in principio est, retinet ac servat.

¶38Hæc vulgo, et nimis etiam frequenter, natura dicitur; neque enim aliud quicquam natura esse potest, nisi mirifica illa vis et efficacia divinæ vocis primitus emissæ, cui dehinc omnia veluti mandato perpetuo parent. Job. xxxviii. 12. an unquam præcepisti matutino tempori? et v. 33. an cognoscis de statutis cœli? Psal. cxlviii. 8. ignis, grando, nix — efficiens verbum ejus. Isa. xlv. 12. omni exercitui cœlorum præcepta dedi. Jer. xxxi. 36. si movebuntur statuta illa e conspectu meo. et xxxiii. 20. fœdus meum diei et noctis.

¶39Providentia Dei extraordinaria est, qua Deus quicquam extra solitum rerum ordinem producit, aut producendi dat facultatem ei solum cui vult: hoc inter homines miraculum dicitur. Hinc solus Deus miraculorum primarius Auctor est, ut qui rerum ordinem ab se statutum solus possit invertere. Psal. lxxii. 18. qui fecit mirabilia solus. Joan. x. 21. num dæmonium potest cæcorum oculos aperire? 2 Thess. ii. 9. cujus adventus est ex illa vi efficaci Satanæ, cum omni potentia, et signis ac prodigiis mendacibus.

¶40Finis miraculorum est potentiæ divinæ patefactio, fideique nostræ confirmatio. Exod. vi. 6, 7. judiciis magnis — , sic experiemini — . et viii. 22. excipiam terram Gosenis — ; quo cognoscas me Jehovam esse. 1 Reg. xvii. 24. jam hoc experior virum Dei te esse — . Marc. xvi. 20. Domino cooperante, et sermonem eorum confirmante per signa. Heb. ii. 4. — nobis confirmata; testimonium illis præbente Deo et signis et prodigiis variisque virtutibus et Spiritus Sancti distributionibus, pro sua voluntate. p. 153 {¶41} Et incredulorum gravior condemnatio. Matt. xi. 21. &c. væ tibi Corazin — , nam si Tyri et Sidone editæ fuissent virtutes quæ editæ sunt apud vos, olim — . Joan. xv. 24. si opera non fecissem inter eos quæ nemo alius fecit, peccatum non haberent: nunc autem — .

¶1p. 199 The remaining species of God's external efficiency, is his GOVERNMENT OF THE WHOLE CREATION.

¶2This government is either GENERAL or SPECIAL.

¶3His GENERAL GOVERNMENT is that whereby GOD THE FATHER REGARDS, PRESERVES, AND GOVERNS THE WHOLE OF CREATION WITH INFINITE WISDOM AND HOLINESS ACCORDING TO THE CONDITIONS OF HIS DECREE.

¶4GOD THE FATHER. Neh. ix. 6. thou, even thou, art Jehovah alone .... thou hast made, and thou preservest them all. To this truth Christ himself bears witness everywhere. Matt. v. 45. that ye may be the children of your Father which is in heaven; for he maketh his sun to rise .... and sendeth rain, &c. vi. 4. thy Father which seeth in secret. v. 8. your Father knoweth. v. 13. thine is the kingdom and the power and the glory. v. 26. your heavenly Father feedeth them. v. 32. your heavenly Father knoweth that ye have need of all these things. vii. 11. your Father which is in heaven shall give good things unto them that ask him. x. 29. one of them shall not fall on the ground without your Father. Acts i. 7. the times and the seasons which the Father hath put in his own power. Eph. i. 11. according to the purpose of him who p. 200 worketh all things after the counsel of his own will. James i. 17. every good gift and every perfect gift is from above, and cometh down from the Father of lights. Even as regards the Son himself. Acts iv. 27. against thy holy child Jesus, whom thou hast anointed ..... for to do whatsoever thy hand and thy counsel determined before to be done.

¶5The preservation of the universe is attributed to the Son also, but in what sense, and on what grounds, may be seen in the fifth chapter, on the Son of God. Col. i. 17. by him all things consist,—but both the preceding and following verses explain on what account; namely, because the Father, v. 13. hath translated us into the kingdom of his dear Son, and because, v. 19. it pleased the Father that in him should all fulness dwell. Heb. i. 3. upholding all things by the word of his power, namely, because, v. 2. the Father hath appointed him heir of all things. Further, it will appear on an examination of the passage, that the original ought to be translated, not of his own power,² but of his, namely, the Father's, of whose person he was the express image: and the right reading in the Greek is αὐτοῦ, not αὑτοῦ, since δι᾽ ἑαυτοῦ immediately follows, as if put expressly for the sake of distinction. Lastly, Christ testifies of himself, Matt. xxviii. 18. all power is given unto me in heaven and in earth; and to the same effect in many other places.

¶6REGARDS. Job xxxi. 4. doth not he count all my steps? 2 Chron. xvi. 9. the eyes of Jehovah run to and fro throughout the whole earth. Psal. xxxiii. 15. he fashioneth their hearts alike; he considereth all their works. Jer. xxxii. 19. thine eyes are open upon all the ways of the sons of men. Hos. ii. 21. I will hear the heavens. p. 201 {¶7} PRESERVES. Deut. viii. 3. man doth not live by bread only, but by every word that proceedeth out of the mouth of Jehovah. Job vii. 20. O thou preserver of men. Psal. xxx. 7. thou didst hide thy face, and I was troubled. lxxx. 1. O Shepherd of Israel, thou that leadest Joseph like a flock .... shine forth. v. 3. cause thy face to shine and we shall be saved. civ. 29. thou takest away their breath, they die. Nehem. ix. 6. thou hast made .... and thou preservest them all. Acts xiv. 17. he left not himself without witness. xvii. 25. he giveth to all life. v. 28. in him we live.

¶8ACCORDING TO THE CONDITIONS OF HIS DECREE. It is necessary to add this qualification, inasmuch as God preserves neither angels, nor men, nor any other part of creation absolutely, but always with reference to the conditions of his decree. For he preserves mankind, since their spontaneous fall, and all other things with them, only so far as regards their existence, and not as regards their primitive perfection.

¶9GOVERNS. Job xiv. 5. thou hast appointed his bounds. Psal. xxix. 10. Jehovah sitteth king for ever. xciii. 1. Jehovah reigneth .... the world also is established. ciii. 19. his kingdom ruleth over all. Prov. xx. 24. man's goings are of Jehovah. xxi. 1. the king's heart is in the hand of Jehovah .... he turneth it whithersoever he will.

¶10WITH INFINITE WISDOM AND HOLINESS. Job ix. 10. which doeth great things past finding out, yea, and wonders without number. Prov. x. 24. the fear of the wicked it shall come upon him; but the desire of the righteous shall be granted. xii. 3. a man shall not be established by wickedness. xiii. 9. the light of the righteous rejoiceth. Isai. lv. 9. my ways are higher than your ways. Deut. xxxii. 4. all his ways are judgement. Psal. xix. 9. the judgements of Jehovah are true and righteous altogether. lxxvii. 13. thy way, O God, is in the sanctuary. Generally speaking, however, no distinction is made between the righteous and the wicked, with regard to the final issue of events, at least in this life. Job xii. 6. the tabernacles of robbers prosper. xxi. 7. p. 202 wherefore do the wicked live, become old? Eccles. vii. 15. there is a just man that perisheth in his righteousness, and there is a wicked man that prolongeth his life in his wickedness. viii. 14. there be just men unto whom it happeneth according to the work of the wicked; again, there be wicked men, to whom it happeneth according to the work of the righteous. ix. 2. there is one event to the righteous and to the wicked. The reason for this may be seen Job v. 7. man is born unto trouble as the sparks fly upward. xxiv. 23. though it be given him to be in safety, whereon he resteth; yet his eyes are upon their ways, &c. Psal. lxxiii. 12, &c. behold, these are the ungodly who prosper in the world, &c. .... until I went into the sanctuary of God; then understood I their end. xcii. 7. when the wicked spring as the grass, &c. .... it is that they shall be destroyed for ever. Eccles. vii. 18. it is good that thou shouldest take hold of this; yea also from this withdraw not thine hand; for he that feareth God shall come forth of them all. viii. 12. though a sinner do evil an hundred times, and his days be prolonged; yet surely I know that it shall be well with them that fear God. Jer. xii. 1. wherefore doth the way of the wicked prosper? Dan. xii. 10. many shall be purified, and made white, and tried.

¶11THE WHOLE OF CREATION. Gen. viii. 1. God remembered Noah, and every living thing, and all the cattle. ix. 9, 10, 12, 15. I, behold I establish my covenant with you .... and every living creature that is with you. Prov. xv. 3. the eyes of Jehovah are in every place, beholding the evil and the good.

¶12Even the smallest objects. Job xxxiv. 21. for his eyes are upon the ways of man, and he seeth all his goings. Psal. civ. 21. the young lions p. 203 roar after their prey, and seek their meat from God. cxlvii. 9. he giveth to the beast his food. Matt. vi. 26. x. 29, 30. a sparrow shall not fall on the ground without your Father: but the very hairs of your head are all numbered.

¶13At the same time, God does not extend an equal share of his providential care to all things indiscriminately. 1 Cor. ix. 9. doth God take care for oxen? that is, as much care as he takes for man? Zech. ii. 8. he that toucheth you, toucheth the apple of his eye. 1 Tim. iv. 10. the Saviour of all men, specially of those that believe.

¶14Natural things. Exod. iii. 21. I will give this people favour in the sight of the Egyptians; that is, by operating a change in their natural affections. Jer. li. 16. he uttereth his voice, there is a multitude of waters in the heavens; and he causeth the vapours to ascend from the ends of the earth. Amos v. 8. that calleth for the waters of the sea, and poureth them out upon the face of the earth; Jehovah is his name.

¶15Even such as are supernatural. Lev. xxv. 20, 21. and if ye shall say, What shall we eat the seventh year? .... it shall bring forth fruit for three years. Deut. viii. 3, 4. he fed thee with manna .... thy raiment waxed not old upon thee, neither did thy foot swell these forty years. See also xxix. 5. 1 Kings xvii. 4. I have commanded the ravens to feed thee there. v. 14. the barrel of meal shall not waste, &c.

¶16Events contingent or fortuitous. Exod. xxi. 13. if God deliver him into his hand. Prov. xvi. 33. the whole disposing of the lot is of Jehovah. Nor is anything derogatory to divine providence intended by Scripture, even where (as sometimes happens) it scruples not to employ the names of fortune or chance; all that is meant is to exclude the idea of human causation. Eccles. ix. 11. time and chance happeneth to them all. Luke x. 31. by chance there came down a certain priest that way.

¶17Voluntary actions. 2 Chron. x. 15. so the king hearkened not unto the people: for the cause was of God. Prov. xvi. 9. a man's heart deviseth his way; but Jehovah directeth his steps. xx. 24. man's goings are of Jehovah. xxi. 1. the king's heart is in the hand of Jehovah as the rivers of water; he turneth it whithersoever he will. Jer. x. 23. O Jehovah, I know that the way of man is not in himself. In this, however, there is p. 204 no infringement on the liberty of the human will; otherwise man would be deprived of the power of free agency, not only with regard to what is right, but with regard to what is indifferent, or even positively wrong.

¶18Lastly, temporal evils no less than blessings. Exod. xxi. 13. if God deliver him into his hand. Isai. xlv. 7. I make peace and create evil,—that is, what afterwards became evil, and now remains so; for whatever God created was originally good, as he himself testifies, Gen. i. Matt. xviii. 7. woe unto the world because of offences; for it must needs be that offences come: but woe to that man by whom the offence cometh. 1 Cor. xi. 19. for there must be also heresies amongst you, that they which are approved may be made manifest amongst you.

¶19–20God, however, is concerned in the production of evil only in one of these two ways; either he permits its existence by throwing no impediment in the way of natural causes and free agents, (as, Acts ii. 23. him being delivered by the determinate counsel of God .... ye have slain. xiv. 16. who in times past suffered all nations to walk in their own ways. 1 Pet. iii. 17. it is better, if the will of God be so, that ye suffer for well-doing. iv. 19. them that suffer according to the will of God,) or, secondly, he causes evil by the infliction of judgements, which is called the evil of punishment. 2 Sam. xii. 11. behold I will raise up evil against thee out of thine own house,—that is, punishment. Prov. xvi. 4. Jehovah hath made all things for himself; yea, even the wicked for the day of evil; that is, him who, having been created good, became subsequently wicked by his own fault, in conformity with the explanation already given of Isai. xlv. 7. liv. 16. I created the waster to destroy. Lam. iii. 38, 39. out of the mouth of the Most High proceedeth not evil and good? wherefore doth a living man complain, a man for the punishment of his sins? Amos iii. 6. shall there be evil in a city, and Jehovah hath not done it? For God, who is infinitely good, cannot be the doer of wickedness, or of the evil of sin; on the contrary, out of the wickedness of men he produces good. Gen. xlv. 5. God did send me before you to preserve life. l. 20. as for you, ye thought evil against me; but God meant it unto good.

¶21If (inasmuch as I do not address myself to such as are wholly ig- p. 205 norant, but to those who are already competently acquainted with the outlines of Christian doctrine) I may be permitted, in discoursing on the general providence of God, so far to anticipate the natural order of arrangement, as to make an allusion to a subject which belongs properly to another part of my treatise, that of sin, I might remark, that even in the matter of sin God's providence finds its exercise, not only in permitting its existence, or in withdrawing his grace, but also in impelling sinners to the commission of sin, in hardening their hearts, and in blinding their understandings.

¶22In impelling sinners to the commission of sin. Exod. ix. 16. for this cause have I raised thee up. Judges ix. 23. God sent an evil spirit between Abimelech and the men of Shechem. 2 Sam. xii. 11, 12. I will raise up evil against thee out of thine own house, and I will take thy wives before thine eyes, and give them unto thy neighbour ..... I will do this thing. xvi. 10. Jehovah hath said unto him, Curse David. xxiv. 1. Jehovah moved David against them to say, Go, number Israel and Judah. Compare 1 Chron. xxi. 1. 1 Kings xxii. 20. who shall persuade Ahab? Psal. cv. 25. he turned their heart to hate his people. Ezek. xiv. 9. I Jehovah have deceived that prophet.

¶23In hardening their hearts. Exod. iv. 21. vii. 3. I will harden Pharaoh's heart. Deut. ii. 30. Jehovah thy God hardened his spirit. Josh. xi. 20. it was of Jehovah to harden their hearts. John xii. 39, 40. therefore they could not believe, because that Esaias said again ..... he hath hardened their heart. Rom. ix. 18. whom he will he hardeneth.

¶24In blinding their understandings. Deut. xxviii. 28. Jehovah shall smite thee with madness, and blindness, and astonishment of heart. 1 Sam. xvi. 14. an evil spirit from Jehovah troubled him. 1 Kings xxii. 22. I will be a lying spirit in the mouth of all his prophets: and Jehovah said, Thou shalt persuade him. Isai. viii. 14. he shall be for a stone of stumbling and p. 206 for a rock of offence to both the houses of Israel; for a gin and for a snare — . xix. 14. Jehovah hath mingled a perverse spirit in the midst thereof, and they have caused Egypt to err. xxix. 10. Jehovah hath poured out upon you the spirit of deep sleep, and hath closed your eyes. Matt. xiii. 13. therefore speak I to them in parables, because they seeing see not. John xii. 40. compared with Isai. vi. 9. he hath blinded their eyes. Rom. i. 28. God gave them over to a reprobate mind. 2 Thess. ii. 11. God shall send them a strong delusion, that they should believe a lie.

¶25But though in these, as well as in many other passages of the Old and New Testament, God distinctly declares that it is himself who impels the sinner to sin, who hardens his heart, who blinds his understanding, and leads him into error; yet on account of the infinite holiness of the Deity, it is not allowable to consider him as in the smallest instance the author of sin. Hos. xiv. 9. the ways of Jehovah are right, and the just shall walk in them; but the transgressors shall fall therein. Psal. v. 4. thou art not a God that hath pleasure in wickedness, neither shall evil dwell with thee. Rom. vii. 8. sin, taking occasion by the commandment, wrought in me all manner of concupiscence. James i. 13, 14. let no man say when he is tempted, I am tempted of God; for God cannot be tempted with evil, neither tempteth he any man: but every man is tempted when he is drawn away of his own lust and enticed. iv. 1. from whence come wars and fightings amongst you? come they not hence, even of your lusts which war in your members? 1 John ii. 16. for all that is in the world, the lust of the flesh, and the lust of the eyes, and the pride of life, is not of the Father, but is of the world. For it is not the human heart in a state of innocence and purity, and repugnance to evil, that is induced by him to act wickedly and deceitfully; but after it has conceived sin, and when it is about to bring forth, he, in his character of sovereign disposer of all things,³ inclines and biasses it in this or that direction, or towards this or that object. Psal. xciv. 23. he shall bring upon them their own iniquity, and shall cut them off in their own wickedness, yea, Jehovah our God shall cut them off;—that is to say, by p. 207 the infliction of punishment. Nor does God make that will evil which was before good, but the will being already in a state of perversion, he influences it in such a manner, that out of its own wickedness it either operates good for others, or punishment for itself, though unknowingly, and with the intent of producing a very different result. Prov. xvi. 9. a man's heart deviseth his way, but Jehovah directeth his steps. Thus Ezek. xxi. 21, 22. when the king of Babylon stood at the parting of the way in doubt whether he should go to war against the Ammonites or against the Jews, God so ordered the divination, as to determine him on going against Jerusalem.⁴ Or, to use the common simile, as a rider who urges on a stumbling horse in a particular direction is the cause of its increasing its speed, but not of its stumbling,—so God, who is the supreme governor of the universe, may instigate an evil agent, without being in the least degree the cause of the evil. I shall recur again to this simile hereafter. For example,—God saw that the mind of David was so elated and puffed up by the increase of his power, that even without any external impulse he was on the point of giving some remarkable token of his pride; he therefore excited in him the desire of numbering the people: he did not inspire him with the passion of vain glory, but impelled him to display in this manner, rather than in any other, that latent arrogance of his heart which was ready to break forth. God therefore was the author of the act itself, but David alone was responsible for its pride and wickedness. Further, the end which a sinner has in view is generally something evil and unjust, from which God uniformly educes a good and just result, thus as it were creating light out of darkness. By this means he proves the inmost intentions of men, that is, he makes man to have a thorough insight into the latent wickedness of his own heart, that he may either be induced thereby to forsake his sins, or if not, that he may p. 208 become notorious and inexcusable in the sight of all; or lastly, to the end that both the author and the sufferer of the evil may be punished for some former transgression. At the same time, the common maxim, that God makes sin subservient to the punishment of sin, must be received with caution; for the Deity does not effect his purpose by compelling any one to commit crime, or by abetting him in it, but by withdrawing the ordinary grace of his enlightening spirit, and ceasing to strengthen him against sin. There is indeed a proverb which says, that he who is able to forbid an action, and forbids it not, virtually commands it.⁵ This maxim is indeed binding on man, as a moral precept; but it is otherwise with regard to God.⁶ When, in conformity with the language of mankind, he is spoken of as instigating, where he only does not prohibit evil, it does not follow that he therefore bids it, inasmuch as there is no obligation by which he is bound to forbid it. Psal. lxxxi. 11, 12. my people would not hearken to my voice, and Israel would none of me: so I gave them up unto their own hearts' lust, and they walked in their own counsels. Hence it is said, Rom. i. 24. wherefore God also gave them up to uncleanness,—that is, he left them to be actuated by their own lusts, to walk in them; for properly speaking God does not instigate, or give up, him whom he leaves entirely to himself, that is, to his own desires and counsels, and to the suggestions of his ever active spiritual enemy. In the same sense the Church is said to give up to Satan the contumacious member, whom it interdicts from its communion. With regard to the case of David's numbering the people, a single word will be sufficient. For it is not God, but Satan who is said to have instigated him, 2 Sam. xxiv. 1.⁷ 1 Chron. xxi. 1. p. 209 A similar explanation applies to the passage in 2 Sam. xii. 11, 12. behold, I will raise up evil against thee out of thine own house,—that is, the evil of punishment,—and I will take thy wives before thine eyes, and give them unto thy neighbour,—that is, I will permit thy son to go in unto them, according to the counsel of Ahithophel; for this is the meaning of the word give, as has been just shown. As to the popular simile of the stumbling horse, the argument drawn from it is itself a lame one; for the sinner, if he be really instigated, is not instigated simply to act, as in the case of the horse, but to act amiss,—or in other words, he is instigated to stumble, because he stumbles.⁸ In both the instances above adduced, God had determined to punish openly the secret adultery of David: he saw Absalom's propensity to every kind of wickedness; he saw the mischievous counsels of Ahithophel, and did nothing more than influence their minds, which were already in a state of preparation for any atrocity, to perpetrate one crime in preference to another, when opportunity should offer; according to the passage of Proverbs quoted above, xvi. 9. a man's heart deviseth his way; but Jehovah directeth his steps. For to offer an occasion of sinning, is only to manifest the wickedness of the sinner, not to create it. The other position, that God eventually converts every evil deed into an instrument of good, contrary to the expectation of sinners, and overcomes evil with good,⁹ is sufficiently illustrated in the example of Joseph's sale by his brethren, Gen. xlv. 8. Thus also in the crucifixion of p. 210 Christ, the sole aim of Pilate was to preserve the favour of Cæsar; that of the Jews to satisfy their own hatred and vengeance; but God, whose hand and counsel had determined before every thing that was to be done, Acts iv. 28. made use of their cruelty and violence as instruments for effecting the general redemption of mankind. Rom. xi. 11. through their fall salvation is come unto the Gentiles. 1 Cor. xi. 19. there must be also heresies among you, that they which are approved may be made manifest among you. Philipp. i. 12, 14. the things which happened unto me have fallen out rather unto the furtherance of the gospel.

¶26Again, as God's instigating the sinner does not render him the author of sin, so neither does his hardening the heart or blinding the understanding involve that consequence; inasmuch as he does not produce these effects by infusing an evil disposition, but on the contrary by employing such just and kind methods, as ought rather to soften the hearts of sinners than harden them. First, by his long-suffering. Rom. ii. 4, 5. despisest thou the riches of his long-suffering......but after thy hardness and impenitent heart treasurest up unto thyself wrath? Secondly, by urging his own good and reasonable commands in opposition to the obstinacy of the wicked; as an anvil, or adamant, is said to be hardened under the hammer. Thus Pharaoh became more furious and obdurate in proportion as he resisted the commands of God. Exod. v. 2. who is Jehovah? vii. 2, 3. thou shalt speak all that I command thee ...... and I will harden Pharaoh's heart. Isai. vi. 10. make the heart of this people fat,—that is to say, by the repeated inculcation of the divine commands, as in xxviii. 13. the word of Jehovah was unto them precept upon precept ...... that they might go and fall backward. Thirdly, by correction or punishment. Ezek. iii. 20. when a righteous man doth turn from his righteousness and commit iniquity, and I lay a stumbling-block before him, he shall die. Jer. v. 3. thou hast p. 211 stricken them, but they have not grieved ...... they have made their faces harder than a rock. The hardening of the heart, therefore, is usually the last punishment inflicted on inveterate wickedness and unbelief in this life. 1 Sam. ii. 25. they hearkened not unto the voice of their father, because the Lord would slay them. God often hardens in a remarkable manner the powerful and rebellious princes of this world, in order that through their insolence and haughtiness his glory may be magnified among the nations. Exod. ix. 16. for this cause have I raised thee up, for to show in thee my power. See also x. 2. compared with Rom. ix. 17. even for this same purpose have I raised thee up, that I might show my power in thee. Exod. xiv. 4, 17. I will be honoured upon Pharaoh. Yet the act of hardening is not so exclusively the work of God, but that the wicked themselves fully co-operate in it, though with any view but that of fulfilling the divine will. Hence Pharaoh is said to harden his own heart, Exod. ix. 34. when he saw that the rain and the hail and the thunders were ceased, he sinned yet more, and hardened his heart, he and his servants. 2 Chron. xxxvi. 13. he stiffened his neck, and hardened his heart from turning unto Jehovah. Psal. xcv. 8. harden not your heart. Zech. vii. 12. they made their hearts as an adamant stone, lest they should hear the law and the words which Jehovah of hosts hath sent.

¶27Thus also with regard to the blinding of the understanding. Deut. xxviii. 15. compared with v. 28. it shall come to pass, if thou wilt not hearken unto the voice of Jehovah thy God ...... Jehovah shall smite thee with madness, and blindness, and astonishment of heart, that is, by withdrawing the light of his grace, by confounding or stupifying the faculties of the mind, or by simply permitting Satan to work these effects in the sinner. Rom. i. 28. even as they did not like to retain God in their knowledge, God gave them over to a reprobate mind. 2 Cor. iv. 4. in whom the god of this world hath blinded the minds of them which believe not. Eph. ii. 2. the spirit that now worketh in the children of disobedience. 2 Thess. ii. 11. for this cause God shall send them strong delusion. Lastly, God is said to deceive men, not in the sense of seducing them to sin, but of beguiling them to their own punishment, or even to the production p. 212 of some good end. Ezek. xiv. 9—11. if the prophet be deceived when he hath spoken a thing, I Jehovah have deceived that prophet, and I will stretch out my hand upon him, &c. ...... and they shall bear the punishment of their iniquity ...... that the house of Israel may go no more astray from me. God first deceived the already corrupt and covetous prophet, by disposing his mind to prophesy things acceptable to the people, and then deservedly cut off both the people who inquired of him, and the prophet of whom they inquired, to deter others from sinning in a similar manner; because on the one hand a bad intention had been displayed on the part of the inquirers, and on the other a false answer had been returned, which God had not commanded.

¶28To this view of providence must be referred what is called temptation, whereby God either tempts men, or permits them to be tempted by the devil or his agents.

¶29Temptation is either for evil or for good.

¶30An evil temptation is when God, as above described, either withdraws his grace, or presents occasions of sin, or hardens the heart, or blinds the understanding. This is generally an evil temptation in respect of him who is tempted, but most equitable on the part of the Deity, for the reasons above-mentioned. It also serves the purpose of unmasking hypocrisy;¹ for God tempts no one in the sense of enticing or persuading to sin, (see James i. 13. as above,) though there be some towards whom he deservedly permits the devil to employ such temptations. We are taught in the Lord's prayer to deprecate temptations of this kind; Matt. vi. 13. lead us not into temptation, but deliver us from evil.^2-2

¶31A good temptation is that whereby God tempts even the righteous p. 213 for the purpose of proving them, not as though he were ignorant of the disposition of their hearts, but for the purpose of exercising or manifesting their faith or patience, as in the case of Abraham and Job; or of lessening their self-confidence, and reproving their weakness, that both they themselves may become wiser by experience, and others may profit by their example: as in the case of Hezekiah, 2 Chron. xxxii. 31. whom God left—partially, or for a time—to try him, that he might know all that was in his heart. He tempted the Israelites in the wilderness with the same view. Deut. viii. 2. to humble thee, and to prove thee, to know what was in thine heart, whether thou wouldest keep his commandments or no. Psal. lxvi. 10. thou, O God, hast proved us, thou hast tried us as silver is tried. 1 Pet. i. 7. that the trial of your faith .... might be found unto praise. iv. 12. beloved, think it not strange concerning the fiery trial which is to try you, as though some strange thing happened unto you. Rev. ii. 10. behold, the devil shall cast some of you into prison, that ye may be tried.

¶32This kind of temptation is therefore rather to be desired. Psal. xxvi. 2. examine me, O Jehovah, and prove me; try my reins and my heart. James i. 2, 3. my brethren, count it all joy when ye fall into divers temptations; knowing this, that the trying of your faith worketh patience.

¶33God also promises a happy issue. 1 Cor. x. 13. there hath no temptation taken you but such as is common to man: but God is faithful, who will not suffer you to be tempted above that ye are able, but will with the temptation also make a way to escape, that ye may be able to bear it. James i. 12. blessed is the man that endureth temptation; for when he is tried, he shall receive the crown of life.

¶34Yet even believers are not always sufficiently observant of these various operations of divine providence, until they are led to investigate the subject more deeply, and become more intimately conversant with the word of God. Psal. lxxiii. 2, 17. my feet were almost gone ..... until I went into the sanctuary of God: then understood I their end. p. 214 Dan. xii. 10. many shall be purified, and made white, and tried; but the wicked shall do wickedly: and none of the wicked shall understand, but the wise shall understand.

¶35Having said in the prefatory definition, that the providence of God extends to all things, and that it has enacted certain immutable laws, by which every part of the creation is administered, it may not be an useless digression to inquire in this place, whether, among other fixed regulations, a limit has been set to the duration of human life, which is not to be passed.^3-2 That such is the case, Scripture clearly intimates. Job xiv. 5. seeing his days are determined, the number of his months are with thee, thou hast appointed his bounds that he cannot pass. Psal. xc. 10. the days of our years are threescore years and ten, and if by reason of strength they be fourscore years, yet is their strength labour and sorrow; for it is soon cut off, and we fly away. From these and similar passages, and especially from the early history of the world, it is evident that God, at least after the fall of man,^4-2 limited human life to a certain term, which in the progress of ages, from Adam to David, gradually became more and more contracted; so that whether this term be one and the same to all, or appointed differently to each individual, it is in the power of no one to prolong or exceed its limits. This is the province of God alone, as is proved beyond all doubt by the promise of long life made by him p. 215 to his people, and by his addition of fifteen years to the life of Hezekiah when at the point of death. The power of shortening or anticipating the term in question, on the contrary, is not the exclusive privilege of God, though this also is exercised by him, both for purposes of reward and punishment; the same effect may be, and in fact frequently is, produced by the crimes or vices of mortals themselves. Prov. x. 27. the fear of Jehovah prolongeth days, but the years of the wicked shall be shortened. Exod. xx. 12. honour thy father and thy mother, that thy days may be long upon the land, &c. See also numerous passages to the same purpose, during the time of the law. Psal. lv. 23. bloody and deceitful men shall not live out half their days, that is, they shall not live to the end of that term, to which by the constitution of their bodies they might otherwise have arrived; in which class are to be placed all those who lay violent hands on themselves, or who accelerate death by intemperate living.

¶36The providence of God is either ordinary or extraordinary.^5-2

¶37–38His ordinary providence is that whereby he upholds and preserves the immutable order of causes appointed by him in the beginning. This is commonly, and indeed too frequently, described by the name of nature; for nature cannot possibly mean anything but the mysterious power and efficacy of that divine voice which went forth in the beginning, and to which, as to a perpetual command, all things have since paid obedience. Job xxxviii. 12. hast thou commanded the morning since thy days? v. 33. knowest thou the ordinances of heaven? Psal. cxlviii. 8. fire and hail, snow and vapours, stormy wind fulfilling his word. Isai. xlv. 12. I have stretched out the heavens, and all their host have I commanded. Jer. xxxi. 36. if those ordinances depart from before me. xxxiii. 20. my covenant of the day and my covenant of the night.

¶39The extraordinary providence of God is that whereby God produces some effect out of the usual order of nature, p. 216 or gives the power of producing the same effect to whomsoever he may appoint. This is what we call a miracle. Hence God alone is the primary author of miracles, as he only is able to invert that order of things which he has himself appointed. Psal. lxxii. 18. who only doeth wondrous things. John x. 21. can a devil open the eyes of the blind? 2 Thess. ii. 9. whose coming is after the power of Satan, with all power and signs and lying wonders.

¶40The use of miracles is to manifest the divine power, and confirm our faith. Exod. vi. 6, 7. I will redeem you ...... with great judgements ...... and ye shall know that I am Jehovah your God. viii. 22. I will sever in that day the land of Goshen ...... to the end thou mayest know that I am Jehovah. 1 Kings xvii. 24. now by this I know that thou art a man of God. Mark xvi. 20. the Lord working with them, and confirming the word with signs following. Heb. ii. 4. God also bearing them witness, both with signs and wonders and with divers miracles, and gifts of the Holy Ghost, according to his own will.

¶41Miracles are also designed to increase the condemnation of unbelievers, by taking away all excuse for unbelief. Matt. xi. 21. woe unto thee, Chorazin ....for if the mighty works which were done in you had been done in Tyre and Sidon, they would have repented long ago—. John xv. 24. if I had not done among them the works which none other man did, they had not had sin: but now they have no cloke for their sin.