1. The greatest things are not above, nor the least and most inconsiderable below the care and influence of providence, and consequently it must extend itself to all things. The most excellent of finite beings are but creatures, and therefore they are dependent upon God, as much as the least: thus it is said, He doth according to his will, in the army of heaven, as well as among the inhabitants of the earth, Dan. iv. 35. Sometimes we read of the providence of God, as conversant about the most glorious parts of the frame of nature: it is by his influence that the sun appears to perform its regular motions; he hath fixed it in the heavens, as in a tabernacle appointed for it. And those creatures that are most formidable to men, as the leviathan, which is represented as the fiercest of all creatures, who abide in the sea, and the lion of all the beasts of the forest; these are described as subject to his providence, and receiving their provisions from it, Job xli. Psal. civ. 21. and the inconsiderable sparrow doth not fall to the ground without it, Matt. x. 29, 30. and the very hairs of our head are all numbered; which is a proverbial expression, to denote the particular concern of providence, as conversant about the most minute actions of life.
2. The providence of God is conversant about those things which come to pass, either agreeably, or contrary, to the fixed laws of nature, the whole frame whereof is held together by him: the successive returns of seed-time and harvest, summer and winter, day and night, are all ordered by him, Gen. viii. 22. the elements and meteors are subject to his appointment; Fire and hail, snow and vapour, and stormy wind, fulfil his word, Psal. cxlviii. 8. He looketh to the ends of the earth, and seeth under the whole heaven, to make the weight for the winds, and he weigheth the waters by measure; when he made a decree for the rain, and a way for the lightning of the thunder, Job xxviii. 24-26.
And as for effects, that are above, or contrary to the course of nature, these are subject to, and ordered by, his providence. It was contrary to the course of nature for the ravens, which are birds of prey, to bring provisions to mankind, yet these were ordered to bring a supply of food to the prophet, Elijah, 1 Kings xvii. 4. And the lions, who knew no difference between Daniel and his persecutors, and were naturally inclined to devour one, as well as the other, were obliged to make a distinction between them, and not to hurt the one, but immediately to devour the other, Dan. vi. 22, 24. And a whale was provided, by providence, to receive and bring the prophet Jonah to land, when cast into the sea, chap. i. 17. So the fire had no power over Shadrach, Meshach, and Abed-nego, when thrown into it, but immediately consumed those who were ordered to cast them in, Dan. iii. 22, 27.
3. We shall consider providence, as conversant about intelligent creatures, and more particularly man, the most excellent creature in this lower world. He is, as it were, the peculiar care, and darling of providence; as it has rendered him capable of enjoying the blessings of both worlds, fitted him to glorify God actively, as well as objectively, and governs him in a way suited to his nature, and as one who is designed for greater things, than other creatures below him are capable of. Here we shall consider the providence of God, as ordering the state and condition of men in this world, and then speak, more particularly of it, as conversant about the moral actions of men, considered as good or bad.
First, To consider the providence of God, as it respects the state and condition of man in this life; and, in particular, what respects not only his natural, but religious interests.
(1.) There is a peculiar care of providence extended towards us, in our birth and infancy. The Psalmist acknowledges this, when he says. Thou art he that took me out of the womb; thou didst make me hope when I was upon my mother’s breasts; I was cast upon thee from the womb; thou art my God from my mother’s belly, Psal. xxii. 9, 10. Providence has provided the breast, and the most proper food contained therein, for the nourishment of the infant, at its first coming into the world; and it has put those tender bowels into the parents, to whose immediate care they are committed, that, without any arguments, or persuasive motives thereunto, besides what nature suggests, they cannot, unless divested of all humanity, and becoming worse than brutes, neglect and expose it to harm. Thus the prophet says, Can a woman forget her sucking child, that she should not have compassion on the son of her womb? Isa. xlix. 15. Therefore, be the parents never so poor, there is something in nature that inclines them rather to suffer themselves, than that the helpless infant should be exposed to suffer through their neglect; which is a peculiar instance of the care of providence. To this we may add, the time, and place in which we were born, or live; the circumstances of our parents, as to what concerns the world, especially if they are such who are religious themselves, and earnestly desire that their children may become so, and endeavour to promote their spiritual, as well as their temporal welfare. These are all instances of the care of providence.
(2.) We shall now consider the concern of providence for man in his childhood, and advancing years. This discovers itself in furnishing us with natural capacities to receive instruction, which are daily improved, as we grow in years; and, though every one has not an equal degree of parts, fitting him for some station in life, that others are qualified for, yet most are endowed with that degree thereof, as may fit them for the station of life, in which they are placed, so that they may glorify God some way or other, in their generation.
(3.) We shall consider the care of providence, respecting various other ages and conditions of life. It is this that fixes the bounds of our habitation, determines and over-rules the advantages or disadvantages of conversation; the secular callings, or employments, which we are engaged in, together with the issue and success thereof. Again, health and sickness, riches and poverty, the favour or frowns of men; the term of life, whether long or short, all these are under the direction of providence: One dieth in his full strength, being wholly at ease and quiet. His breasts are full of milk, and his bones are moistened with marrow. And another dieth in the bitterness of his soul, and never eateth with pleasure, Job xxi. 23-25. Likewise, as to what respects the injurious treatment we meet with from men; providence is so far concerned about it, as that it sometimes permits it for the trial of our graces; and at other times averts the evil designed against us, by softening their tempers, allaying their resentments; as in the instance of what respected Laban’s and Esau’s behaviour towards Jacob; or else finds some way to deliver us from the evil intended against us.
(4.) We shall now consider the providence of God, as respecting, more especially, the spiritual concerns of his people. There are some kind foot-steps thereof, that have a more immediate subserviency to their conversion; particularly, their being placed under the means of grace, either bringing the gospel to them, or ordering their abode where it is preached, and that in such a way, as is most adapted to awaken, instruct, convert, or reprove, as means conducive to that great end. Moreover, it is very remarkable in casting our lot, where we may contract friendship and intimacy with those, whose conversation and example may be made of use to us, for our conviction, imitation, and conversion.
And to this let me add, that sometimes there is a peculiar hand of providence, in sending afflictions, which are sanctified, and rendered means of grace, and have a tendency to awaken men out of their carnal security. This is one way whereby God speaks to man, to withdraw him from his purpose, and hide pride from him, Job xxxiii. 14, 17, 19. Sometimes God makes his exemplary judgments, that are abroad in the world, effectual to warn others to flee from the wrath to come. And as for the preaching of the gospel, there is a peculiar hand of providence, sometimes in giving a suitable word, in which case God often over-rules the thoughts and studies of his ministers; so that they are, as it were, directed without their own forethought relating to this event, to insist on such a subject, that God designs to make instrumental for the conversion of souls. This he sets home on the consciences of men, keeps it fixed on the imagination of the thoughts of their hearts, and enables them to improve it to his glory in the conduct of their lives.