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 · 60 of 127

Chapter 4. Of The Providence of God · Part 3

4a2b. Some of the individuals of creatures, which are subject to corruption and death, are yet preserved, as long as it is the pleasure of God; as the beasts of the field and the bodies of men; for “he preserveth man and beast” (Ps. 36:6), the brute creatures wait upon him, and he gives them food for their sustenance, by which they are supported; and then when he pleases he takes away their breath and they perish. Man springs up like a flower, and flourishes for a while, and then is cut down; God sends him into the world to do his will, or to do some work by him, and when that is done, he changes his countenance, and sends him away (Ps. 104:28, 29; Job 14:20), but though the individuals of various sorts of creatures die, yet they are preserved and continued in their species; thus, though herbs, and plants, and trees, wither and seem to be dead, or are dead in the winter season; yet in the spring those that were withered revive; or, if dead, others spring up in their room, or are raised up by seed; so that there is a constant succession of vegetables. Cattle, and fowls, and fishes, though consumed in great numbers for the use of man, or on other accounts; yet their species is propagated by them, so that there is the same sort of creatures of all kinds, as were at the first creation; and though thousands of men die every day, in one place or another, all put together, yet still a race of men is continued; “One generation passeth away, and another generation cometh, but the earth for ever”, and is full of inhabitants (Eccl. 1:4).

4b. Secondly, The other branch of is government, or the wise and orderly disposal of all creatures, to answer the ends for which they are made and preserved. God is the Governor of the whole universe; and he has a right to govern it, who is the Creator of it; the kingdom of nature is his, and so is the kingdom of ; and he is the Governor among the nations; his government is very extensive, all creatures are subject to him; his kingdom rules over all, and it is an everlasting one; and his dominion endures throughout all generations (Ps. 22:28; Ps. 103:19; 145:13). And as the government of the world is a branch of ; so from the wise and orderly disposition of things in it, it may be strongly concluded there is a ; or that there is a God, who by his governs, guides, orders, and directs all thing in the world. For, as Cicero observes, if a man comes into an house, or a school, or a court of judicature, and takes notice of the order, manner, and discipline of things observed therein, he must conclude within himself, there is some one who presides there, and who is obeyed; and much more in such motions, in such vicissitudes and orders, and of so many and such great things, in which there is never any failure, one must needs conclude, that such motions of nature are governed by an intelligent Being.

4b1. Inanimate creatures are governed, and guided, and directed by the of God, to do those things for which they were created, and so answer the ends of their creation; there is a law of nature, as has been before observed, impressed upon such creatures, which they constantly obey; there is an inclination of nature in them to such and such actions, which they perpetually follow; so the sun naturally pursues his course, and takes both his daily and yearly circuit from one end of the heavens to the other, and exactly knows and observes his rising and setting; there is an obediential power and influence, by which creatures without life and sense are actuated, and to which they attend with as much precision, as if they heard the order, and understood the will of their Creator; thus the rain and the snow come down from heaven, and fall upon the earth, by direction; that drinks in the rain that comes upon it, receives the seed cast into it, cherishes and fructifies it, and throws it up again; whereby it brings forth seed to the sower, and bread to the eater; and so in numerous other instances.

4b2. Animate creatures, but irrational, are governed, guided, and directed in , by an instinct of nature, placed in them by their Creator, to such actions as are agreeable to their nature, and from which they scarce ever swerve; thus with what art and skill do birds build their nests? with what tenderness do they cherish and provide food for their young? that little creature the ant, though it has no “guide, overseer, or ruler”, no visible and external one, yet “provides its meat in the summer, and gathers its food in harvest”; an example this of industry and diligence, care and foresight, to human creatures; this is one of the “four little things” on earth Solomon speaks of, which, though little, are exceeding wise, through an instinct in nature, put into them by the God of nature and . The “ants”, he says, “are a people not strong”, far from it, very weak, “yet prepare their meat in the summer” against winter; “the conies are but a feeble folk”, yet are so wise under the direction of , and by an instinct in nature, as to “make their houses in the rocks”, to shelter them from danger and hurt; “the locusts have no king”, to command and direct them, “yet they go forth all of them by bands”, march in rank and order, like a well disciplined army; “the spider taketh hold with her hands”, on the thread of her webs, she spins, and is in kings’ “palaces”, where, though her webs are often destroyed, she weaves them again (Prov. 6:7, 8; 30:25-27). Birds of passage, as the stork, the turtle, the crane, and the swallow, know the appointed times of their going and coming, and exactly observe them (Jer. 8:7). Multitudes of instances of this kind might be given.

4b3. Rational creatures, as angels and men, are governed in a moral way, by a law, which for substance is the same to both, according to their different nature and circumstances; particularly men have either the law and light of nature to guide them, or a written law to direct them; and according as they behave towards it, they are dealt with; to those that are good, and do good, it is well with them, now and hereafter; and for the present, God makes all things work together for their good; to the evil, and them that do evil, it goes ill with them, and they shall eat the fruit of their doings, now, or in the world to come. And there is a concourse of which attends all men, all their actions, yea, even their words and thoughts (Prov. 16:1, 9; 29:21), all which are overruled by , to answer some end or another; yea, even evil actions themselves, as in the case of Joseph’s brethren selling him into Egypt; they, in so doing, thought evil against him, and did evil in it; but God meant it for good, and overruled it for that purpose, to save many people alive (Gen. 50:20), but of this more hereafter. Moreover, men are governed as rational creatures, in a political way; kings and princes, as has been before observed, are instruments by whom God governs and administers this part of the affairs of ; he sets up kings and judges at his pleasure, and enjoins men obedience to them; who are ministers of his, and through the power and authority they are entrusted with, are terrors to evildoers, and a praise to them that do well. I proceed to consider,

5. The object of ; which is the whole universe, all the creatures of it, and whatever is done in it.

5a. First, The whole inanimate creation, or creatures without life, whether in the heavens or in the earth, are subject to divine , and under the direction of it, and act according to ancient and original laws, which, the Author of them has imposed upon them, and from, which they do not swerve.

5a1. The luminaries of the heavens, the sun, moon, and stars, these were made at first for various uses, for signs and seasons, and for days and years, and to give light to the earth by day and by night; and they are continued and employed by divine , for the said purposes and uses for which they were created. The sun is not only supported in its being, directed in its course, and continued to perform its office, as has been observed, but it daily sheds its benign influences upon the earth, to make it fruitful; hence we read of “precious fruits brought forth by the sun” (Deut. 33:14 and by the order of God in , all men partake of the benefits of it; for “he maketh his sun to rise on the evil and on the good” (Matthew 5:45), it is at his command and beck, he can stop it at his pleasure, and hide it from men; “He commandeth the sun, and it riseth not”; or, is not seen for days together; he causes it to go down at noon, as it seems to do in an eclipse, “and darkens the earth in a clear day” (Job 9:7; Amos 8:9), the same may be said of the moon, that is supported, continued, and directed in to answer the ends of its creation; it was “appointed for seasons”, to distinguish times, as it does; to give light by night, of which use it is, and to influence the earth and seas; hence we read of precious things brought forth by the moon; and that it is at the command of the God of , appears by its being stopped and stayed, when the sun was, in the days of Joshua; the stars are the hosts of heaven, God’s militia, which he sometimes employs in , in favour of his people, and against their enemies; “The stars in their courses fought against Sisera” (Judges 5:20), they are of use, in , to mariners on the mighty waters; the loss of which was sensibly felt by the apostle Paul, and those with him, when for many days neither sun nor stars appeared (Acts 27:20), and when such is the case, then it is that God “sealeth up the stars” (Job 9:7).

5a2. The meteors in the heavens are under the direction of ; the clouds and winds, hail, rain, snow, and dew, thunder and lightning: the of God is greatly concerned in the ordering, directing, and managing of the clouds; “He bindeth up the waters in his thick clouds, and the cloud is not rent under them” (Job 26:8), amazing it is, that such a body of waters should be wrapped up in so thin a garment as a cloud is, which is only thickened air; and that the cloud should not be rent and burst with the weight of the waters in it; and that these should not fall at once, in the vast quantity of which they are, which should they, would wash away the increase of the earth, and destroy men and cattle on it. But God, in his infinite wisdom and , causes them to fall in gentle showers, and in small drops, as if they passed through a sieve or colander, and so refresh and make the earth fruitful (Job 36:27-29). Elihu asks, “Can any understand the spreadings of the clouds?” how from a small appearance, like that of a man’s hand, on a sudden they spread themselves all over the heavens; as in the times of Ahab (1 Kings 18:44, 45), and elsewhere he asks, “Dost thou know the balancings of the clouds, the wondrous works of him which is perfect in knowledge?” (Job 37:16), how such vast bodies, holding such large quantities of water, are poised in the air, without turning aside, or falling at once; but move on evenly from place to place, and fall on those parts where in they are directed.

5a3. The winds are also at the dispose of : God has his treasures of them, and he brings them out from when he pleases, and holds them in his fists, restrains them, or lets them loose at his pleasure; he commands and raises the stormy wind, and bids it blow, and it obeys his orders, and fulfils his word; and he makes a weight for it, and causes it to subside (Ps. 135:7; 107:25, 29; 148:8; Prov. 30:4; Job 28:25). And as all this is the work of , and which God only can do, so it is a clear proof of the Deity of our Lord; who, when he rebuked the winds and sea, and there was a calm, when before a violent tempest, the men in the ship with him said, “What manner of man is this, that the winds and the sea obey him?” (Matthew 8:26,27). Hail is at the command of God, and which he sometimes in makes use of to the hurt and destruction of wicked men, as the Egyptians and Canaanites, as before observed, and will be one of the plagues on the antichristian states (Rev. 16:21), and we frequently hear of damages by it. On the other hand, in a way of mercy, God sends dew, and rain, and snow upon the earth, to water it, and make it fruitful; and which are what none of the of the can give; rain is a wonderful blessing of , and falls by divine direction, sometimes on one part of the earth, and sometimes on another, as God pleases to dispose of it to the benefit of it (Amos 4:7,8). Thunder and lightning are of God; lightning is directed by him, and it runs from one end of the heavens to the other, and very many and wonderful are the effects of it; thunder is the voice of God; “Canst thou thunder with a voice like him?” (Job 40:9). “The voice of the Lord is upon the waters; the God of glory thundereth”; and strange effects are produced by it (Ps. 29:3-9). God sometimes causes this his voice to be heard, to awaken and terrify secure sinners and atheistical persons, and let them know there is a God in the heavens that takes notice of them, and to whom they are accountable; and sometimes God in his does execution upon them this way; thus with a great thunder the Lord discomfited the army of the Philistines, in the days of Samuel (1 Sam. 7:10).

5a4. The of God is not only concerned with things inanimate in the heavens, but also in the earth, the various metals and minerals there; such as gold, silver, brass, iron, &c. “There is a vein for silver, and a place for gold. . . . iron is taken out of the earth, and brass is molten out of the stones” (Job 28:1, 2). God has made a provision of these metals for the use of men, and bestows them on them in ; “The silver is mine, and the gold is mine, saith the Lord” (Hag 2:8), and he gives them to whom he pleases, and as much of them as seems meet to him; and directs men how to employ them and improve them in trade and commerce, and in several arts and manufactories.

5a5. The sea, as well as all that are therein, is at his command; this unruly and unwieldy creature is managed by him at his pleasure, as easily as an infant by its nurse; he puts on its garment, wraps it in a swaddling band; he has broke up its decreed place for it, and has set bars, and doors, and bounds unto it, to stop and stay its proud waves from proceeding any further; he has placed that small creature the sand for a boundary of it; and though the waves thereof toss themselves, as it were in scorn and contempt of this their boundary; yet notwithstanding their haughty airs, they cannot prevail and pass over (Job 38:8-11; Jer. 5:22; Ps. 65:7).

5b. Secondly, Animate creatures, or creatures with life; though they have only either a vegetative life, or a sensitive animal life, are under the care of divine ; vegetables, herbs, plants, and trees, grass for the cattle, and herb for the service of man; and of great use, profit, and advantage, are they to both; when they are withered, or they do not spring up, not only the “beasts groan, the herds of cattle are perplexed, and the flocks of sheep are made desolate, because they have no pasture” (Joe 1:18), but men sensibly feel the loss of them; for God sometimes in turns “a fruitful land into barrenness, for the wickedness of them that dwell therein” (Ps. 107:34). As every spire of grass proclaims a God, so it also declares a , and instructs men to trust therein; “Consider the lilies of the field, how they grow, they toil not, neither do they spin”; but being raised by , they thrive, and are clothed with a beauty and glory, which Solomon, in all his glory, was not arrayed with: “, if God so clothe the grass of the field”, with such verdure and gaiety, which today is, and tomorrow is cast into the oven; shall he not much more clothe you, O ye of little faith?” (Matthew 6:28-30). Other creatures that live a sensitive, animal life, yet irrational, are cared for in ; “He giveth to the beast his food, and to the young ravens that cry” (Ps. 147:9). All the creatures look up unto him, wait upon him, and he gives them their meat in due season; the beasts of the field, and the fowls of the air, God knows them all, and provides for them, and takes care of them, and preserves them; not a sparrow falls to the ground without him, without his knowledge, will, and ; and the doctrine of , and trust in it, are to be learned from these creatures; “Behold the fowls of the air, for they sow not, neither do they reap, nor gather into barns; yet your heavenly Father feedeth them; are ye not much better than they?” (Matthew 6:26). The heathens acknowledge the of God, as regarding the most mean and minute. Plato says, that things small and great are not neglected by God, neither through ignorance nor ; and that such an imagination is false and wicked; so Chrysippus. Indeed, some are for exempting creatures mean and small, as well as trivial things, from the of God, being of the Stoic’s mind, who said, “Dii magna curant, parva negligunt”; the gods take care of great things, but neglect small ones: but what is more mean and worthless than a sparrow? and yet under the care of the of God; and what smaller than some insects, as flies, &c. and yet as the wisdom and power of God are seen in creating them, they are no less displayed in the use he makes of them, in doing great things by them; as in the plagues of Egypt; and if they are not unworthy of his creation, they cannot be unworthy of his .

5c. Thirdly, Rational creatures, angels and men, are more especially the objects of divine . Angels good and bad. Good angels are not only upheld in their beings by God, but are directed by his , and ordered by his will, here and there; and he does according to his will among them, even in the armies of the heavens, which they are (Dan. 4:35). He orders them to do his pleasure in the several parts of the world, gives them a charge over his people, to keep and guard them in all their ways. Christ says, he could have asked twelve legions of them from his Father, and have had them (Ps. 91:11; Matthew 26:53). But of the officers and employment of good angels we have treated elsewhere. Evil angels are under the restraints and checks of ; they are held in the chains of it, nor can they go any where, nor any further, nor do anything but what they have leave for; as the cases of Job, and of the man possessed of a legion, and of Peter, show (Job 1:11,12, 2:5, 6; Mark 5:10-13; Luke 22:31) but of the of God, respecting angels in their first estate, and at their fall, I shall treat more particularly hereafter; and proceed to consider the of God concerning men, men in general, and the people of God in particular.

5c1. First, Men in general. As all men have their life and breath, and all things, from God; they live, and move, and have their being in him; he looks down from heavens for them, and preserves them; “Thou preservest man and beast”; as all sorts of beasts, so the whole of mankind (Acts 17:25, 28; Ps. 33:13, 14, 36:6), the of God is concerned in production of every man into being, and attends him in every stage and step of life, even unto death.

5c1a. It is concerned in the production of them into being; it was the will of God, declared from the beginning, that there should be a propagation of the human species; God made man, male and female, for that purpose, joined them together in marriage, and enjoined them the first law of nature; “Increase and multiply”; and blessed this and institution of his to the peopling of the old world; and when that was overrun with wickedness, and destroyed by him for it with a flood, he by his preserved eight persons in an ark; and renewed the original law, “increase and multiply”; and by them repeopled the whole earth; and though ever since one generation of men has been going off by death, yet another generation comes and succeeds by birth; so it has been, is, and will be to the end of the world. To be a little more particular; the of God is concerned in the birth of every man, with respect to time when, place where, and persons of whom he is born; for as each of these are fixed in the purposes of God, the of God exactly executes those purposes (Eccl. 3:1, 2; Acts 17:26; Gen. 33:5, 48:9), the conception of man in the womb, the formation of every member of the body, in the curious and wonderful manner in which they are wrought, and the whole progress thereof, are under the direction of , and owing to it (Job 10:8, 9; Ps. 94:9; 139:14-16), the production of the soul in, and the union of it to the embryo, when in a fit and proper state to receive it, whereby it is , are performed by the same hand (Ps. 33:15; Zech. 12:1; Acts 17:25), and when all things are ripe for the birth, God, by his power and , takes it out of the womb, and brings it forth into the world; for to him is this act ascribed, rather than to the midwife. Job, in his distress, complains of it, and wishes it had not been; but the Psalmist blesses and adores the of God for it (Job 10:18; Ps. 22:8, 9, 71:6), and how wonderful does the of God appear in the case of a newly born infant, that when it cannot help itself, nor tell its wants, care is taken that such things should be done for it in that instant which are necessary (Ezek. 16:4), and that as it has been marvelously fed and nourished, in the dark cell of nature, as soon as it is brought to the light, the mother’s breasts are filled with milk, to which it has a natural desire; and her heart is filled with tenderness to it, to do all that is in her power for it, and rather suffer herself than that should want; this is all owing to divine (Ps. 22:8; Isa. 49:15).

5c1b. The of God attends men in every stage of life into which they come, and in every step in it, as in the first moment of their birth, so throughout their infancy; providing things necessary for them, and preserving them from many dangers the infant state is exposed unto: it appears in their education, the foundation of which is laid in childhood; some have a better education than others, by which their tender minds are opened and improved; and some have greater capacities to receive and take in the instructions given them; but all have either more or less to fit them for the stations in life which are designed for them; all that come into the world are enlightened with the light of nature and reason; there is a rational spirit in every man; and the inspiration of the Almighty gives him understanding in natural things, and teaches him, and makes him wiser than the beasts of the earth, and the fowls of the heaven; whereby he is qualified, in a course of time, for such employments in life he is designed unto (Job 32:8, 35:11), and when fit for business, the of God is greatly seen in directing to such callings, occupations, and stations in life they are fittest for; and it is easily discerned in giving to each an inclination to such and such services, some to one, and some to another; some choose an employment on the sea, others on land; some take to agriculture or husbandry, in one branch of it or another; some to mechanic trades and manufactories, of different sorts: in all which the of God greatly appears; for as it is in the natural body, “If the whole body were an eye, where were the hearing? if the whole were hearing, where were the smelling? So it is in the body politic, if all chose and were concerned in one sort of business and employment, that would soon be overdone, and the rest neglected; the consequence of which would be distress and confusion. But God, in his , has ordered every man’s calling for his own particular good, and the good of the public; therefore, “let every man in the same calling wherein he is called” (1 Cor. 7:20, 24, 12:17) the places of abode where every man is settled, to do the business of his calling, are under the direction of the of God, who has “determined the times before appointed, and the bounds of men’s habitation”. God not only at the first peopling of the world, divided to the nations their inheritance, and set the bounds of the people; particularly after the flood, disposed of the sons of Noah, and their posterity, some in one part of the world, and some in another; but he has appointed to every man the place of his settlement, and in his directs unto it (Deut. 32:8; Acts 17:26). The marriage state of life, into which most men enter, is too important an affair to escape the of God; there is more truth in that common saying, than many are aware of, that “marriages are made in heaven”; that is, they are appointed of God, and brought about in ; and very often in a most remarkable manner; instances of this may be observed in the direction of Abraham’s servant, sent to take a wife for Isaac; and in the case of Boaz and Ruth (Gen. 24:14, 15, 21, 27; Ruth 4:13, 14). When persons are born into the world, and set up in business in it, their success therein depends on the of God, which is different, to some greater, to others less; some rise early, and sit up late, and it is as much as they can do to live; others, through the blessing of God on their diligence and industry, become rich; which is not to be ascribed to chance and fortune, but to divine (Ps. 127:2; Prov. 10:4, 22), for poverty and riches are both in the hand of God, and he disposes of them at his pleasure; “The rich and the poor meet together; the Lord is the maker of them all”, both rich and poor; not the maker of them as men, though he is, which is an observation anyone could make, as well as the wise man; but the maker of them both as rich and poor; this is an observation worthy of the wisest of men; for “the Lord maketh poor and maketh rich”. Agur was sensible of this, and therefore desires that God would give him neither poverty nor riches, for reasons he mentions; see (Prov. 22:2; 30:8; 1 Sam. 2:7). All afflictions, of whatsoever sort, are under the direction of ; they do not spring out of the ground, or come by chance, but by the appointment of God; and are overruled, in , to answer some ends or other; be they personal or family, or crosses, losses, and disappointments in trade and business, they are all sent, and set and bounded by the of God; prosperity and adversity are set by him, the one against the other; so that men can find nothing after him (Job 5:6; 23:14; Eccl. 7:14). All diseases of bodies are the servants of God, are at his beck and command, and sent here and there to do his pleasure; he says to one, go, and it goes, and to another, come, and it comes; he sends them on, and calls them off, as he pleases; he chastens with sore pain, consumes their flesh, weakens their strength in the way, and brings near to the grave; “These things worketh God”, in his , “oftentimes with men” (Job 33:29). And as the of God attends men in their infancy, childhood, youth, and manhood, and in all circumstances relative to them, in the course of these, so in old age; he that has been the guide of their youth, and conducted them in every part of life, is the staff of old age, and will not then cast off, leave, nor forsake; he carries from the womb even to old age and hoary hairs (Ps. 71:9, 18; Isa. 46:3, 4). The term of life, as it is fixed by God, it is finished by , exactly in the manner, and at the time appointed; some die a violent, and others, for the most part, a natural death; some in the prime of life, others in old age; some suddenly, and in their full strength, while others drag on a tedious life, and consume and pine away gradually; but all come by the appointed means, and in the appointed manner, and at the appointed time, under the direction of (1 Sam. 26:10; Job 21:23-25; Eccl. 3:2). Nor can the term of life be protracted beyond the bounds of days, months, and years which God has fixed; nor be shortened, as not to be reached unto (Job 14:5). Nor are the fifteen years added to Hezekiah’s days, an objection to this; since that addition was not to the days which God had appointed he should live, but to his own, which he thought were at an end; when he had the sentence that he should die, being stricken with a mortal disease, which none but God could cure him of: nor what is said of some, that they die before their time (Eccl. 7:17), since that does not respect God’s time, but their own time; what, according to the course of nature, humanly speaking, they might have lived to; and which both they and their friends might expect they would; the passage respects such who by capital crimes fall under the notice and vengeance of the civil magistrate, and so come to what is usually styled an untimely end. And when some are said not to live out half their days; these live out all the days they are designed in to live; and yet live but half of those which, according to their own, and the expectation of their friends, and according to the common term of life, threescore years and ten, it might be supposed they would have lived; so that if a person dies under five and thirty years of age, he may be said to live not half the days of man, though he has lived all the days that were allotted to him in ; see (Ps. 55:23, 90:10).