Object. 1. It is objected against the concern of the providence of God, with respect to the smallest things in this world, that they are unworthy of his notice, below his care, and therefore not the objects thereof.
Answ. If it was not unbecoming his power, to bring the smallest things into being, or to preserve them from sinking into nothing, then they cannot be excluded from being the objects of his providence. If we consider the whole frame of nature; it cannot be denied, but that some things have a tendency to answer the general design of providence, in a more evident degree than others, and there are many things, the use whereof cannot be particularly assigned by us, otherwise than as they contain a small part of the frame of nature. But to say, that any part thereof is altogether useless, or excluded from being the object of providence, is a reflection on God, as the God of nature. And therefore we must conclude, that all things are some way or other, subject to his providence; and that this is so far from being a dishonour to him, that it redounds to his glory.
Object. 2. It is farther objected, by those who are disposed to cavil at, and find fault with the divine dispensations; that they are not just and equal, because we oftentimes see the righteous afflicted, and the wicked prosper in the world; which is to reproach, if not wholly to deny the doctrine of providence. This is not only done by wicked men, but believers themselves have sometimes been under a temptation, through the prevalency of corrupt nature, to bring their objections against the equity of providence. Thus the Psalmist says; But as for me, my feet were almost gone; my steps had well nigh slipt. For I was envious at the foolish, when I saw the prosperity of the wicked. For there are no bands in their death: but their strength is firm. They are not in trouble as other men; neither are they plagued like other men, Psal. lxxiii. 2-5. These are the ungodly, who prosper in the world; they increase in riches: But as for himself, he says, Verily, I have cleansed my heart in vain, and washed my hands in innocency; for all the day long have I been plagued and chastened every morning, ver. 12-14. and the prophet Jeremiah, when pleading with God concerning his judgments, though he owns, in general, that he was righteous, yet says he, Wherefore doth the way of the wicked prosper? Wherefore are all they happy that deal very treacherously? Thou hast planted them, yea, they have taken root; they grow, yea, they bring forth fruit; thou art near in their mouth, and far from their reins, Jer. xii. 1, 2. He could hardly reconcile the general idea which he had of God’s justice, with the seeming inequality of the dispensations of his providence; so the prophet Habakkuk, though he owns that God was of purer eyes than to behold evil, and that he cannot look upon iniquity, yet he seems to complain in the following words, Wherefore lookest thou upon them that deal treacherously, and holdest thy tongue, when the wicked devoureth the man that is more righteous than he? Hab. i. 13. And Job seems to speak very unbecomingly, when he says, Is it good unto thee that thou shouldest oppress? that thou shouldest despise the work of thine hands? and shine upon the counsel of the wicked? Job. x. 3. So that, as the wicked boldly deny a providence, or, at least, reproach it; others, of a far better character, have, through the prevalency of their unbelief, seemed to detract from the glory thereof.
Answ. To this it may be replied, in general, in the apostle’s words, Nay but, O man, who art thou, that repliest against God? Rom. ix. 20. Is there no deference to be paid to his sovereignty, who has a right to do what he will with his own? Is his justice to be impeached, and tryed at our bar? Or his wisdom to be measured by our short-sighted discerning of things, who cannot see the end from the beginning of his dispensations? It is true, good men have been sometimes tempted to question the equity of the distributions of providence, as in the instances but now mentioned; unless we suppose, that the prophets Habakkuk, Jeremiah, and Job, rather speak the sense of the world, than their own sentiments of things, and desire that God would clear up some dark providences, that wicked men might not bring their objections against them; but it may be doubted, whether this be the sense of those scriptures or no. And as for the Psalmist, in the other scripture, it is plain, that he expresses the weakness of his own faith, which was sometimes almost overset; but, at other times, God condescends to resolve his doubts, and bring him into a better frame, as appears by some following verses. But, that we may give a more particular reply to this objection, let it be considered,
1. That the unequal distribution of things is so far from being a disparagement to any government, that it eminently sets forth the beauty, wisdom, and excellency thereof, and is, in some respects necessary. As it is not fit that every subject should be advanced to the same honour, or that the favour of a prince should be dispensed alike to all; so it sets forth the beauty of providence, as God is the Governor of the world, that some should more eminently appear to be the objects of his favour than others.
2. The wicked, whose condition is supposed, by those who bring this objection, to be more happy than that of the righteous, will not appear, if things were duly weighed, to be so happy, as they are pretended to be, if we consider the evils that they are exposed to at present, some of which are the immediate result and consequence of sin, whereby they are, as it were, tortured and distracted with contrary lusts and passions, which militate against the dictates of human nature, and render the pleasures of sin less desirable in themselves: But, when we consider those tormenting reflections, which they sometimes have, after the commission thereof, these are altogether inconsistent with peace or happiness, much more if we consider the end thereof, as it leads to everlasting destruction: thus it is said, Even in laughter the heart is sorrowful; and the end of that mirth is heaviness. The backslider in heart shall be filled with his own ways, Prov. xiv. 13, 14. Therefore, the good man would not change conditions with him, how destitute soever he may be of those riches, honours, or sensual pleasures, which the other reckons his portion; A little that a righteous man hath, is better than the riches of many wicked, Psal. xxxvii. 26.
3. As for the good man, who is supposed to be in an afflicted condition in this life, we are not, from thence, to conclude him, in all respects, unhappy, for we are to judge of his state by the end thereof. He that looks upon Lazarus, as full of sores, and destitute of many of the conveniences of life, may reckon him unhappy at present, when compared with the condition of the rich man, who is represented in the parable, as clothed with purple and fine linen, and faring sumptuously every day: but if we consider him, when leaving the world, as carried by angels, into Abraham’s bosom, and the other plunged into an abyss of misery; no one will see reason to charge the providence of God with any neglect of him, or conclude him to be really miserable, because of his condition in this present life. Moreover, if we consider the righteous in his most disadvantageous circumstances, as to what respects his outward condition; we must, notwithstanding, regard him, as an object of divine love, and made partaker of those graces, and inward comforts, which are more than a balance for all his outward troubles; and therefore we may say of him, as the apostle does of himself, though he be unknown, that is obscure, and, as it were, disowned by the world, yet he is well known, that is, approved and beloved of God; does he live an afflicted and dying life? yet he has a better life, that is maintained by him: Is he chastened? yet he is not killed: Is he sorrowful? yet he always rejoiceth: Is he poor? yet he maketh many rich; has he nothing, as to outward things? yet he possesseth all things, as he is an heir of eternal life, 2 Cor. vi. 9, 10.
Quest. XIX.
Quest. XIX. What is God’s providence towards the angels?
Answ. God, by his providence, permitted some of the angels, wilfully and irrecoverably, to fall into sin and damnation, limiting and ordering that, and all their sins to his own glory, and established the rest in holiness and happiness; employing them all at his pleasure, in the administration of his power, mercy, and justice.