A Compendium of the Chief Doctrines of the True Christian Religion/Chapter 41
XLI. Divine Providence.
THE Lord's government in heaven and on earth is called providence: and as all the good of love, and all the truth of faith, which contribute to salvation, are solely derived from him, and not in the smallest degree from man, it hence follows, that the divine providence of the Lord enters into all and singular things tending to the salvation of the human race. He therefore says, "I am the way, and the truth, and the life," John xiv. 6. And in another place, "As the branch cannot bear fruit of itself, except it abide in the vine; no more can ye, except ye abide in me: for without me ye can do nothing," John xv. 4, 5.
It is supposed by many, that the divine providence is only universal, or has respect only to the great and general affairs of the world, and of human society; and that particular or minute circumstances, as if unworthy of the notice of the Supreme Being, are left to the prudence and regulation of man. Wherefore, when they see the wicked raised to honours, wealth, and various kinds of worldly success, in preference to the good, they say in their hearts, that this would not be the case, if there were a divine providence in all the minute occurrences of life. But such persons do not consider, that an universal consists of things singular, and that an admission of the one necessarily implies the existence of the other also; that what appear a great and important event to man, is not such in the divine estimation, but that all occurrences in life, whether called great or small, are equal in his sight; that there is only one single fountain of life, which is the Lord, from whom we derive our being, our life, and all our powers of action; and consequently that nothing can possibly occur, without his superintending eye, and directing hand.
The divine providence regards for it's end, not that which is of transitory duration, and ceases to exist with man's life in the world, but that which remains to eternity, and thus has no termination. That which has no end, may be truly said to be; but that which has an end, even though it may endure for years, yea for ages, compared with eternity, is not, and therefore may be considered respectively as nothing. From this view of the subject then it may be plainly seen, that worldly eminence and opulence are not in themselves divine blessings, though man, from the pleasure they yield him, may so call them; because they soon pass away, and also become the occasion of seducing many, and of turning them from heaven: but that life eternal and it's felicity, together with all the things tending to promote such a state, are real blessings proceeding from the Lord; in agreement with which he saith in the Gospel, "Lay not up for yourselves treasures upon earth, where moth and rust do corrupt, and where thieves break through and steal: but lay up for yourselves treasures in heaven, where neither moth nor rust doth corrupt, and where thieves do not break through nor steal: for where your treasure is, there will your heart be also," Matt. vi. 19 to 21.
The reason why the wicked so frequently succeed in their enterprizes is, because it is according to divine order, that every one should act from a principle of rationality, and also from liberty. Wherefore, unless man were left thus to act, and unless his endeavours were occasionally crowned with success, as if it were the mere effect of his own prudence, he could not be brought into a fit state for the reception of eternal life; for this can only be communicated to him, while he is in freedom as to the will, and at the same time in the exercise of his Understanding.
When man is left to his liberty to think, to will, and, so far as the laws do not restrain him, to do evil, this is called permission; and such permission is agreeable to the laws of divine order, because without it he could not be reformed, and consequently could not be saved; so essential is it to preserve man in a state of liberty. But it is well to be observed, that the permission of evil, on the part of the Lord, is not a permission as of one who wills the evil, but as of one who wills it not, but who yet cannot prevent it, by reason of the urgency of the end, which is the salvation of man. On this account also the divine providence acts invisibly, and as it were behind the curtain, both with respect to those events which seem to be brought about by human prudence, and with respect to those which assume the appearance of contingency, chance, fortune, or fatality; in each of which cases it is most intimately present, and operative according to the various states and circumstances of individuals, of societies, and of whole nations. Were it otherwise, a mere external faith, arising from sense and sight, would be forced upon the mind, freedom of will would be infringed, and thus the reformation and salvation of man would be placed out of the reach of possibility.
Hence it is granted to no one to see the divine providence in front, or before an actual event has made it manifest; and this for wise purposes, lest the proprium or will of man should enter into it, and so disturb the order of it's progression; the consequence of which would be, to render ineffectual every effort of the divine mercy to save him. But it is allowable to see the divine providence from behind, or after it has taken effect: for in such a view of it the will of man cannot interfere with the order and tenor of it's course; but by the exercise of an enlightened reason he may discern the most evident traces of divine love and wisdom in a wonderful series of concurrent circumstances, which have all conspired to produce the given event; and thus discerning them, he will with gratitude and holy veneration acknowledge and confess them. In this sense we may understand and apply the words of Jehovah to Moses, when he desired to see his glory: "Thou canst not see my face; for there shall no man see me, and live. And Jehovah said, Behold, there is a place by me, and thou shalt stand upon a rock. And it shall come to pass, while my glory passeth by, that I will put thee in a clift of the rock, and will cover thee with my hand, while I pass by. And I will take away my hand, and thou shalt see my back-parts; but my face shall not be seen," Exod. xxxiii. 20 to 23.
With the Lord there is providence, and also previdence or foresight; for the one cannot exist without the other. Good is provided, and evil is previded or foreseen: the former is all of the Lord, the latter is all of man. And yet, though every possible evil is foreseen, and every possible good is provided by the Lord, there is still no such thing as absolute predestination, nor a blind, unmerciful fatality: but the government of the universe, more especially of man, which is a truly paternal government, and includes the ministration of angels and good spirits, is maintained with infinite justice, with infinite wisdom, and with infinite love.
