Christian Classics
‹ A Body of Doctrinal Divinity
Contents
Chapter 1. Of the Being of GodChapter 2. Of the Holy Scriptures · Part 1Chapter 2. Of the Holy Scriptures · Part 2Chapter 2. Of the Holy Scriptures · Part 3Chapter 3. Of the Names of GodChapter 4. Of the Nature of GodChapter 5. Of The Attributes of God In General, and of his Immutability In ParticularChapter 6. Of The Infinity Of God, His Omnipresence And EternityChapter 7. Of The Life Of GodChapter 8. Of The Omnipotence Of GodChapter 9. Of The Omniscience Of GodChapter 10. Of The Wisdom Of GodChapter 11. Of The Will Of God, And The Sovereignty Of ItChapter 12. Of The Love Of GodChapter 13. Of The Grace Of GodChapter 14. Of The Mercy Of GodChapter 15. Of The Longsuffering Of GodChapter 16. Of The Goodness Of GodChapter 17. Of The Anger And Wrath Of GodChapter 18. Of The Hatred Of GodChapter 19. Of The Joy Of GodChapter 20. Of The Holiness Of GodChapter 21. Of The Justice Or Righteousness Of GodChapter 22. Of The Veracity Of GodChapter 23. Of The Faithfulness Of GodChapter 24. Of The Sufficiency And Perfection Of GodChapter 25. Of The Blessedness Of GodChapter 26. Of The Unity Of GodChapter 27. Of A Plurality In The Godhead; Or, A Trinity Of Persons In The Unity Of The Divine EssenceChapter 28. Of The Personal Relations; Or, Relative Properties Which Distinguish The Three Divine Persons In The Deity · Part 1Chapter 28. Of The Personal Relations; Or, Relative Properties Which Distinguish The Three Divine Persons In The Deity · Part 2Chapter 28. Of The Personal Relations; Or, Relative Properties Which Distinguish The Three Divine Persons In The Deity · Part 3Chapter 28. Of The Personal Relations; Or, Relative Properties Which Distinguish The Three Divine Persons In The Deity · Part 4Chapter 29. Of The Distinct Personality, And Deity Of The FatherChapter 30. Of The Distinct Personality, And Deity Of The SonChapter 31. Of The Distinct Personality, And Deity Of The Holy SpiritChapter 1. Of The Internal Acts And Works Of God; And Of His Decrees In GeneralChapter 2. Of The Special Decrees Of God, Relating To Rational Creatures, Angels, And Men; And Particularly Of Election · Part 1Chapter 2. Of The Special Decrees Of God, Relating To Rational Creatures, Angels, And Men; And Particularly Of Election · Part 2Chapter 2. Of The Special Decrees Of God, Relating To Rational Creatures, Angels, And Men; And Particularly Of Election · Part 3Chapter 3. Of The Decree Of Rejection, Of Some Angels, And Of Some MenChapter 4. Of The Eternal Union Of The Elect Of God Unto HimChapter 5. Of Other Eternal And Immanent Acts In God, Particularly Adoption And JustificationChapter 6. Of The Everlasting Council Between The Three Divine Persons, Concerning The Salvation Of MenChapter 7. Of The Everlasting Covenant Of Grace, Between The Father, And The Son, And The Holy SpiritChapter 8. Of The Part Which The Father Takes In The CovenantChapter 9. Of The Part The Son Of God, The Second Person, Has Taken In The CovenantChapter 10. Of Christ, As The Covenant Head Of The ElectChapter 11. Of Christ, The Mediator Of The CovenantChapter 12. Of Christ, The Surety Of The CovenantChapter 13. Of Christ, The Testator Of The CovenantChapter 14. Of The Concern The Spirit Of God Has In The Covenant Of GraceChapter 15. Of The Properties Of The Covenant Of GraceChapter 16. Of The Complacency And Delight God Had In Himself, And The Divine Persons In Each Other, Before Any Creature Was Brought Into BeingChapter 1. Of Creation In GeneralChapter 2. Of The Creation Of AngelsChapter 3. Of The Creation Of ManChapter 4. Of The Providence of God · Part 1Chapter 4. Of The Providence of God · Part 2Chapter 4. Of The Providence of God · Part 3Chapter 4. Of The Providence of God · Part 4Chapter 4. Of The Providence of God · Part 5Chapter 5. Of The Confirmation Of The Elect Angels, And The Fall Of The Non-ElectChapter 6. Of the Honour and Happiness of Man In a State of InnocencyChapter 7. Of the Law Given to Adam, and the Covenant Made with him in his State of Innocence; in which he was the Federal Head and Representative of his PosterityChapter 8. Of the Sin and Fall of our First ParentsChapter 9. Of the Nature, Aggravations, and Sad Effects Of the Sin of ManChapter 10. Of the Imputation of Adam’s Sin to All his PosterityChapter 11. Of The Of The Corruption Of Human NatureChapter 12. Of Actual Sins and TransgressionsChapter 13. Of the Punishment of SinChapter 1. Of the Manifestation and Administration of the Covenant of GraceChapter 2. Of the Exhibitions of the Covenant of Grace in the Patriarchal StateChapter 3. Of the Exhibitions of the Covenant of Grace Under the Mosaic DispensationChapter 4. Of the Covenant of Grace, as Exhibited in the Times of David, and the Succeeding Prophets, to the Coming of ChristChapter 5. Of the Abrogation of the Old Covenant, Or First Administration of it, And the Introduction of the New, Or Second Administration of it.Chapter 6. Of the Law of GodChapter 7. Of the GospelChapter 1. Of the Incarnation of ChristChapter 3. Of Christ’s State of HumiliationChapter 3. Of the Active Obedience of Christ in His State of HumiliationChapter 4. Of the Passive Obedience of Christ, or of His Sufferings and DeathChapter 5. Of the Burial of ChristChapter 6. Of the Resurrection of Christ from the DeadChapter 7. Of the Ascension of Christ to HeavenChapter 8. Of the Session of Christ at the Right Hand of GodChapter 9. Of the Prophetic Office of ChristChapter 10. Of the Priestly Office of ChristChapter 11. Of the Intercession of ChristChapter 12. Of Christ’s Blessing His People as a PriestChapter 13. Of the Kingly Office of ChristChapter 14. Of the Spiritual Reign of ChristChapter 1. Of Redemption by ChristChapter 2. Of the Causes of Redemption by ChristChapter 3. Of the Objects of Redemption by ChristChapter 4. Of those Texts of Scripture which seem to Favour Universal RedemptionChapter 5. Of The Satisfaction of ChristChapter 6. Of Propitiation, Atonement, and Reconciliation, as Ascribed to ChristChapter 7. Of The Pardon of SinChapter 8. Of Justification · Part 1Chapter 8. Of Justification · Part 2Chapter 8. Of Justification · Part 3Chapter 9. Of AdoptionChapter 10. Of the Liberty of the Sons of GodChapter 11. Of RegenerationChapter 12.Of Effectual CallingChapter 13. Of ConversionChapter 14. Of SanctificationChapter 15. Of the Perseverance of the Saints · Part 1Chapter 15. Of the Perseverance of the Saints · Part 2Chapter 15. Of the Perseverance of the Saints · Part 3Chapter 15. Of the Perseverance of the Saints · Part 4Chapter 1. Of the Death of the BodyChapter 2. Of the Immortality of the SoulChapter 3. Of the Separate State of the Soul until the Resurrection, and its Employment in that StateChapter 4. Of the Resurrection of the BodyChapter 5. Of the Second Coming of Christ, and His Personal AppearanceChapter 6. Of the Conflagration of the UniverseChapter 7. Of the New Heavens and Earth, and the Inhabitants of themChapter 8. Of the Millennium, or Personal Reign of Christ with the Saints on the New Earth a Thousand Years · Part 1Chapter 8. Of the Millennium, or Personal Reign of Christ with the Saints on the New Earth a Thousand Years · Part 2Chapter 8. Of the Millennium, or Personal Reign of Christ with the Saints on the New Earth a Thousand Years · Part 3Chapter 8. Of the Millennium, or Personal Reign of Christ with the Saints on the New Earth a Thousand Years · Part 4Chapter 8. Of the Millennium, or Personal Reign of Christ with the Saints on the New Earth a Thousand Years · Part 5Chapter 9. Of the Last and General JudgmentChapter 10. Of the Final State of the Wicked in HellChapter 11. Of the Final State of the Saints in Heaven

John Gill · 59 of 127

Chapter 4. Of The Providence of God · Part 2

2b. Secondly, may be considered both as ordinary and extraordinary.

2b1. Ordinary is what is exercised in the common course of means, and by the chain of second causes; and according to the original law of nature impressed on beings from the beginning. From this law, the of heaven, the sun, moon, and stars, have not departed, except in extraordinary cases; and the revolutions of day and night, and of the seasons of the year, are constantly and regularly observed; and all things act and move by an inclination of nature settled in them; fire burns, and sparks fly upwards; heavy bodies descend, and light ones ascend; in animate and irrational creatures there is an instinct of nature suitable to their natures, by which they are guided and directed, and do not ordinarily swerve from it; and even in inanimate creatures, as the meteors of the air, snow, rain, hail, &c. there is an obediential power and influence, by which they perform the will of their Creator, and answer the ends for which they were made (Ps. 148:8).

2b2. Extraordinary is that in which God goes out of his common way; and which consists of miraculous operations, as before observed, such as exceed the power of nature; as when he ordered rocks to be smitten, and waters gushed, out to supply the Israelites, their flocks and their herds; and rained manna about their tents every morning in the week, excepting one, by which he supported them near forty years in a wilderness; and so the prophet Elijah, though the food he was fed with was ordinary and common, yet it was in an extraordinary manner that he was furnished with it; ravens brought him bread and flesh morning and evening, while he was by the brook Cherith; and he was supplied with food at Zarephath, in a widow’s house, through the very extraordinary multiplication of an handful of meal in a barrel, and a little oil in a cruse; and when in a wilderness, had a cake baked for him by an angel, and a cruse of water set at his head, of which he eat and drank; and in the strength of which he traveled forty days and forty nights (1 Kings 17:6, 12-16; 19:5-8).

2c. Thirdly, may be considered as universal and singular; or, as general and particular.

2c1. Universal or general , is what is concerned with the whole world, and all things in it; and is expressed by upholding and preserving all things that are created; it is God’s sustentation, preservation, and continuance of creatures in their being; this is acknowledged by some, who yet do not agree to—

2c2. A singular or particular , as concerned with every individual, and especially with rational creatures and their actions. But most certain it is, that God not only in his is concerned for the world in general, but for all individuals in it; every star in the heavens is known by him, taken notice of, and preserved; “He bringeth out their host by number; he calleth them all by names—for that he is strong in power; not one faileth” (Isa. 40:26), the cattle on a thousand hills, and the thousands of cattle on those hills, are known and provided for by him; and so are all the fowls of the air, and of the mountains; and even a sparrow does not fall to the ground without his notice and will (Ps. 50:10, 11; Matthew 10:29). And he looks down upon all the inhabitants of the earth, and considers their ways, and works, and actions (Ps. 33:13-15). The sentiments of the Stoic philosophers come the nearest to those of divine revelation, concerning this matter; which, according to Cicero, are, that not only mankind in general, but that singulars, or individuals, are cared and provided for by the immortal gods: and yet Seneca, one of that sect, says, that the gods take a greater care of universals than of singulars; and elsewhere, that they take care of mankind in general, and sometimes are careful of singulars, as if they were not always careful of them; and Cicero, though he represents Balbus the Stoic, as saying that the gods take care of singulars; yet with this exception, that with respect to some externals, they take care of great things, but neglect small ones. Sallustius, the Cynic philosopher, is very expressive; he says, and fate, as they are concerned about nations and cities, so about every man; and so Plato strongly argues, that the of God is concerned about less as well as greater matters; and according to the Christian doctrine, as will be seen hereafter; not only men, but the most minute things, are under the notice of .

2d. Fourthly, may be considered as both common and special. Common is that which belongs to the whole world, and all the creatures in it, and to all mankind, and is exercised in the common and ordinary way; for God is “good to all, and his tender mercies are over all his works” (Ps. 145:9). Special is what concerns the church of God in all ages. The Jewish church, under the former dispensation, was distinguished from all the people of the earth, and chosen to be a special and peculiar people, and had special favors bestowed upon them; and the Christian church, under the gospel dispensation, was particularly cared for at the beginning of it, and remarkably increased and preserved under the persecution of the emperors; and which has been, and will be, nourished for a time, and times, and half a time, in the wilderness, during the reign of antichrist, and then will become great and glorious. Moreover God, as the God of , is the Saviour and Preserver of all men; but especially of “them that believe” (1 Tim. 4:10). And the respecting God’s will be particularly considered hereafter.

2e. Fifthly, may be considered as real and moral: real, is what concerns things, and the essence of them, by which they are sustained and preserved. Moral , or what is commonly called God’s moral government of the world, respects rational creatures, angels, and men, to whom God has given a law, as the rule of their actions, which consists of precepts and prohibitions, the sanctions of which are promises and threatenings; and it is explained and enforced by instructions, persuasions, admonitions, &c. and according to which reasonable law, a reasonable service is required of reasonable creatures. God deals with them as their works and actions appear to be. Of this of God, respecting angels and men, especially in their first estates, and change of them, a particular notice will be taken of in some following chapters. I shall next observe,

3. The Author of , the efficient Cause of it, and the instruments made use of by him in the administration of it. God, that is in the heavens, and looks down upon the earth, does in it whatever he pleases; he sitteth King for ever, and his kingdom rules over all. Elihu puts such a question as this, “Who hath disposed the whole world?” (Job 34:13), the answer to it must be, He that made it has a right to dispose it, and of all things in it; and he does dispose thereof according, to his pleasure; “All things are of him”, in creation; and all things are “through him”, in ; and all things are to him, directed and ordered to his glory (Rom. 11:36), God, Father, Son, and Spirit, are the one efficient Cause and Author of . God, the Father of Christ; “My Father worketh ”, not in creation; for the works of creation were finished in six days; and then God ceased from his work; but in , in which he worked from the beginning of the world to the time of Christ on earth; and continued to work; for he says not, my Father hath worked, but worketh, continues to work in a way; for the work of is his work; “Who worketh all things after the counsel of his will” (Eph. 1:11), which is said of the God and Father of our Lord Jesus; who has blessed his people in Christ, chosen them in him, and them by him to the of children; and who is spoken of all along in the context to the passage cited. Our Lord addresses his Father as “the Lord of heaven and earth”, the Maker and Possessor of both and Governor of them, when he is speaking of a act of his in ; hiding some things from the wise and prudent, and revealing them to babes; and adds, “All things are delivered unto me of my Father”, to subserve the ends of his mediatorial kingdom in a way (Matthew 11:25-27).

Christ, the Son of God, is equally concerned with his divine Father in the work of ; “My Father worketh ”, as before observed; “and I work”, the same work jointly along with him; for “whatsoever things he” (the Father) “doth, those also doth the Son likewise” (John 5:17, 19). “By him all things consist”; are sustained, upheld, preserved, and supplied, and guided, to answer the ends for which they are created by him (Col. 1:16, 17; Heb. 1:2, 3). Nor is the Holy Spirit to be excluded from the work of , who had so great a concern in that of creation; the heavens were garnished by him; yea, the host of them were made by him; he moved upon the waters that covered the chaos, and brought it into a beautiful form and order; and several of the works of are particularly ascribed to him; the renovation and reproduction of things every returning spring are ascribed to him; “Thou sendest forth thy Spirit, and they are created; thou renewest the face of the earth” (Ps. 104:30). The government of the world, and the ordering and disposing of all things in it, are attributed to him, without the counsel and direction of others; “Who hath directed the Spirit of the Lord, &c. or, being his counselor, hath taught him?” &c. (Isa. 40:13, 14). And he that is so much concerned in the , , and of men, and has been in all ages of the world, with which the affairs of are so closely connected in numberless instances, can never be shut out of the administration of them. Father, Son, and Spirit, are the efficient cause of ; and to whom, and not to fate, fortune, and chance, are all things in it to be ascribed. The instruments God makes use of in the administration of are many; some of the principal of which are as follow:

3a. Angels, good and bad. Good angels are the ministers of God that do his pleasure; these stand continually before him, wait his orders, hearken to the voice of his commandments, and are ready to perform any service he shall enjoin them, or send them to do; “These are the four spirits of the heavens, which go forth from standing before the Lord of all the earth”, into the several parts of the world, when sent by him, to execute his will and pleasure; they are “ministering spirits, sent forth to minister for them who are heirs of salvation”; to guard and protect them, and do many good offices for them, as has been observed in a preceding chapter; see (Ps. 103:19, 20; Zech. 6:5; Heb. 1:14). Evil angels are also sometimes employed in the affairs of ; either for the inflicting of punishment on wicked men, or for the correction and chastisement of the people of God. They were made use of in the plagues of Egypt; for the Psalmist says, God “cast” upon the “Egyptians the fierceness of his anger, wrath, and indignation, by sending evil angels among them” (Ps. 78:49). In the execution of what particular plagues they were concerned it is not easy to say; probably they were sent at the time of the plague of darkness, to terrify and frighten, and add to the horror of that dreadful scene. An evil spirit offered himself to be a lying spirit, in the mouths of Ahab’s prophets, which he had leave to be, and thereby brought about, in , the death of that prince, in a battle at Ramothgilead, as was foretold (1 Kings 22:21-34). Satan, the adversary of good men, obtained leave from the Lord, to destroy the substance, family, and health of Job; which was granted for the chastisement of him, and for the trial of his faith and patience. The same malicious spirit put it into the heart of Judas Iscariot to betray his Lord, as was foretold; whereby the crucifixion of Christ, according to the determinate counsel and foreknowledge of God, was effected; and by that the and salvation of men. The coming of antichrist, was after the working, and through the efficacy of Satan, by divine permission, with all power, and signs, and lying wonders; with which so many things in have been so closely connected for more than a thousand years past, and will be to the end of his reign.

3b. Kings, princes, and civil magistrates, good and bad, have been, and are, instruments in the hands of God, for the executing of his in the world; the powers that be, are ordained of God, and are ministers of his, to some for good, who do good and behave well; to others for evil, for vengeance, to execute wrath upon them (Rom. 13:1, 4), and because they have their power and authority, their commission and capacity from God, and are his vicegerents, and act under him, and represent him, and are representatives of him; hence they are called gods (Ps. 82:6). “By him good kings reign, and princes decree justice”; from him they have wisdom and capacity to make good laws, and power to put them in execution, for the good of men; such an one was David, raised up by God to fulfil his will; there have been few of this sort; but some there have been, and more there will be in the latter day, when kings shall be nursing fathers to Zion, and queens nursing mothers; the seven angels that shall have the vials of God’s wrath to pour forth on the antichristian states to their destruction, are seven Christian kings, or protestant princes, who will have a commission from God to do that work. Evil kings, however, such who have had no true knowledge of God, have been raised up, and made use of in , to do great things in it; either for the good of the church and people of God, as Cyrus king of Persia, whom the Lord girded, though he knew him not, and held his right hand to subdue nations, and particularly Babylon; that he might be in a capacity, and have an opportunity of letting go the captive Jews in it, and of delivering them from their bondage, and of giving them liberty to rebuild Jerusalem, and the temple in it, as was foretold of him two hundred years before he was born (Isa. 44:28; 45:1-13). And sometimes wicked princes have been used as scourges of God’s people, and for the correction of them; as Sennacherib king of Assyria; of whom it is said; “O Assyria, the rod of mine anger, and the staff in their hand is mine indignation!” that is, the indignation of God, the execution of it, was put into his hands, as a rod and staff, to chastise the people of the Jews for their hypocrisy and other sins, which were provoking to God; “ he”, the Assyrian monarch, “meaneth not so; neither doth his heart think so”, that he is an instrument, in the hand of God, to correct his people; “but it is in his heart to destroy and cut off, nations not a few”, to gratify his ambition, pride, and cruelty (Isa. 10:5-7). So the ten kings, who have given their kingdoms to the antichristian beast, and become vassals to him, God put it into their hearts to do it, to fulfil his will in , which they knew nothing of (Rev. 17:17). And Psammon, an Egyptian philosopher, made use of this as an argument of divine , showing that all men were governed by God, since in everything that ruled and governed, there was something divine.

3c. Ministers of the word, and masters of families, are, in their respective stations, instruments in the execution of the affairs of . The work of ministers lies much in convincing men of sin, and in turning them from it, and directing them in the way of their duty, as well as in the way of salvation; and it has a very close connection with the of God, which is exercised therein and thereby. Masters of families, both by their instructions and examples, are very serviceable in , to those that are under them; and, indeed, every man, in whatsoever station he is, has a work to do, which, in , is ordered and disposed to answer some end or another.

3d. Even irrational creatures are employed in to execute some parts of it; the beasts of the field, the fowls of the air, and the fishes of the sea, being at the beck and command of the great Creator of them. The noisome beast is one of God’s four judgments which God has sometimes inflicted on wicked men; this he threatened the Jews with in case of disobedience to him (Ezek. 14:21; Lev. 26:22), two she bears, by divine direction, came out of a wood, and tore in pieces two and forty children, for mocking a prophet of the Lord; and lions were sent among the idolatrous Samaritans, to punish them for their idolatry (2 Kings 2:24; 17:25), nay, not only creatures of such bulk and strength have been made use of in , but even the meanest and most minute, as flies, frogs, lice, and locusts, which were four of the plagues of Egypt; and the latter is called the Lord’s army, and his great camp, which sometimes have a commission to destroy a whole country, and strip it of herbs and plants, and every green thing (Joel 2:11), the fowls of the air, the ravens, those voracious creatures, were employed in , to carry bread and flesh, morning and evening, to the prophet Elijah; and the fishes of the sea also have been made use of; God prepared a fish to swallow up Jonah when he was cast into the sea, and he spake unto it, commanded and gave it orders to throw him upon the shore again; and a fish furnished Peter with a piece of money to pay the tribute for himself and his Master.

3e. Inanimate creatures, the various meteors in the air, are under the direction of , and subservient to it. God has his treasures of snow and hail, which he reserves against the day of trouble, against the day of battle and war (Job 38:22, 23), and which artillery of heaven he sometimes plays upon the inhabitants of the earth; hail was one of the plagues of Egypt by which, not only grass, herbs, plants, and trees were battered down, but both cattle and men destroyed; and in a battle with the Canaanites, in Joshua’s time, more of them were killed by hail stones from heaven, than by the Israelites; and sometimes others of the meteors are made use of in a way of mercy, as those mentioned in a way of judgment; so snow and rain, by commission, descend on the earth to refresh it, and make it fruitful, whereby it brings forth what is beneficial to man and beast: in short, every meteor in the heavens is at the command of God, and does his will; “Fire and hail, snow and vapor, stormy wind fulfilling his word” (Ps. 148:8).

Now, whatever good or evil come to the children of men, by any and all of these instruments, are not to be attributed to them, but to the God of , who makes use of them to bring about his designs. All the good things of life, the wealth and riches men are possessed of, let them come by them in what way they may, by inheritance, by bequest, or by their own industry, yet all must be ascribed to God; “Riches and honour come of thee”, says David (1 Chr. 29:12) he had amassed together a vast quantity of riches, great part of which, at least, he got by his victories over the Moabites, Syrians, &c. but who gave him the victory? God; and therefore, as he ascribes his military honour and glory, so his riches to him; in like manner as Job, through the of God, became the greatest man in the East for substance, as well as other things; so by the same he lost all; and though the Sabeans and Chaldeans were the instruments of it, he does not it to them, nor to Satan, who instigated them to it; but to the Lord: saying, “The Lord gave, and the Lord hath taken away; blessed be the name of the Lord!” (Job 1:21).

4. The various parts and branches, or acts of , of which it consists, are next to be considered; and they are chiefly these two, conservation, or preservation of all things created, and the government of them; or the wise and orderly disposal of them, to answer the ends for which they are made and preserved.

4a. First, Conservation, or preservation of creatures, and the sustentation of them in their being; which is expressed by these several phrases, “Thou preservest them all”; that is, the heaven, and the heaven of heavens, with all their host, the earth and seas, and all therein (Neh. 9:6). “Upholding all things by the word of his power”; that is, the worlds made by him (Heb. 1:2, 3). By him all things consist, even all things created by him in heaven and in earth, visible and invisible (Col. 1:16, 17). It may be proper to consider the necessity of God’s sustaining and preserving the creatures made by him; and then show to what and to whom this preservation extends and reaches.

4a1. That the sustentation and preservation of the creatures in their being, is of God, and must be so, and which may be proved,

4a1a. From the nature and perfections of God, particularly his independence. God is an independent Being; all creatures depend on him, but he on none; “Of him, through him, and to him are all things” (Rom. 11:36). If creatures could or do support and preserve themselves in their being, they would be independent, and then there would be more independents than one, and so more gods than one; which cannot be admitted; there is but one potentate, God over all, on whom all depend.

4a1b. From the nature of creatures, which is to be dependent on the Creator; he that gives them life and breath, gives them all things for the support and preservation thereof; yea, in himself they live and move and have their being; he not only grants them life and favour, but his visitation preserves their spirits; and this is true of all the creatures that have life and breath and motion; all depend upon God for the continuance of them; and even of rational creatures, “he holdeth our soul in life”, in union with the body, in which it lives (Acts 17:25, 28; Job 10:12; Ps. 66:9).

4a1c. From the weakness of creatures to support and preserve themselves. If any creature could preserve itself, it might be thought that man could; but he cannot; he cannot preserve himself from disorders and diseases of body; if he could, he would not be attended with them: he cannot preserve himself from death; could he, none would ever die; but there is no man that hath power over the spirit, to retain the spirit; neither hath he power in the day of death, to keep it off from him; there is no discharge in that war (Eccl. 8:8), nor can any man preserve his brother, friend, or near relation, so as that they “should live for ever, and see no corruption”; for then none, for whom an affectionate regard is had, would ever die; nay, men cannot preserve their cattle, in which the chief substance of some men lies; could they, these would always be in good plight and case, and stand, and never fail; their sheep would continue to bring forth thousands, and their oxen would be always strong to labour (Ps. 49:7, 9; 144:13, 14).

4a1d. The same power that was put forth in creation, is required and is necessary, for the preservation of the creatures made; eternal power was exerted, and is to be seen in the things that are made, and by the same almighty power all things are upheld (Rom. 1:20; Heb. 1:3), hence creation and preservation are so closely connected (Neh. 9:6), and, indeed, preservation is no other than a continued creation.

4a1e. Was God to withdraw his supporting hand and preserving power and influence, creatures would soon come to destruction and perish; the whole fabric of the world would at once fall to pieces; “The earth, and all the inhabitants of it, are dissolved”, that is, they would be, were it not for what follows, “I bear up the pillars of it” (Ps. 75:3). Creatures, while God supports and supplies them with his hand of , they live; but when he hides his face, or withdraws his hand, they are troubled, die, and return to their dust (Ps. 104:27-29). Job was sensible of this, that he was held in life by the hand of God; he therefore desires he would “let loose his hand”, let go his hold of him, and then he knew he should drop and die, for which he was solicitous (Job 6:9).

4a1f. The whole world is a building, and God is the architect of it; “He that built all things is God”; but this building differs from any building of man. A man may erect an edifice, and when he has done, leave it to itself, to stand or fall; and it does stand without him, and oftentimes subsists many years after the architect is dead; the reason of which is, that such an edifice is only the effect of art; the builder does not make the materials of it, the stone and the timber; he finds them made to his hand; he only figures them for his purpose, and puts them together; and this is all that is necessary for him to do. But God, the great architect, has not only put together the world, and all things in it, in the beautiful order he has; but he has made the very matter of which it consists, and for the support of that his almighty power that created it, is requisite and necessary.

4a1g. Every creature is made for some end, and therefore it is necessary it should be preserved and continued until that end is answered; “The Lord hath made all things for himself”; for his own glory (Prov. 16:4), it may be strongly concluded, that as God has made all things to answer some subordinate ends to one another, and ultimately for his own glory; he will, as it is necessary he should, preserve them, that such an end may be answered, as it is, in fact; “All thy works shall praise thee, O Lord!” (Ps. 145:10).

4a2. To what and to whom this preservation extends and reaches. It includes all the creatures God has made; the phrases by which it is expressed, as before observed, show this; which declare that God preserves them “all”; that he upholds “all” things, and that by him “all” things consist; the world in general, and every individual in it; “O Lord, thou preservest man and beast” (Ps. 36:6), yea, every other creature.

4a2a. Some of the individuals of the creation are sustained and preserved, as they were from the beginning; the “prima materia”, the first matter, of which all things were made, still continues; for matter is never annihilated, though it passes into different forms and figures. The whole world, which was made of it, is so established, as that it cannot be moved (Ps. 93:1; 96:10), the form, figure, and fashion of it pass away, but the matter and substance of it remain. The of the heavens, and the heavens themselves, are as they were when first created; the sun is supported in its being, continued in its motion, and constantly supplied with light and heat, which it continually emits; for nothing is hid, as from the light, so neither from the heat of it; the stars, everyone of them, keep their place, their station, or course; because that God is “strong in power”, who sustains and preserves them, “not one faileth” (Isa. 40:26), for what are called falling stars, are not stars, but meteors kindled by the air, which burn and blaze awhile, and then run and fall. A new star, so called, because not seen before, sometimes appears, but no one is lost. The heavens God has established by his understanding and power, so that they remain as they were; and though it is said they “shall perish, wax old as a garment, and as a vesture be changed and folded” (Prov. 3:19; Ps. 102:25, 26; Heb. 1:11, 12), yet as a garment folded up still remains, though in a different form; so the heavens will not perish, as to matter and substance, but be changed, as to form, quality, and use, in which respect they will be new and continue; and the same may be said of the earth; for God “has laid the foundations of it, that it should not be removed for ever” (Ps. 104:5), and though it underwent some change at the universal deluge, so that the apostle distinguishes the earth that then was, from that which now is, yet as to substance it is the same; and though at the general conflagration, the earth, and the works that are therein, shall be burnt up, and a new earth will rise up out of it; yet the same as to matter and substance, only different as to form, an earth without a sea; and as to quality, being purified and refined; and as to use, only to be inhabited by righteous persons (2 Pet. 3:5-7, 10-13; Rev. 21:1). Angels and the souls of men, are preserved in being, as they were first created; angels die not, nor do the souls of men, when their bodies do, but survive them, and live in a separate state till the resurrection.