troubled: thou takest away their breath, they die, and return to their dust. Thou sendest forth thy Spirit, they are created: and thou renewest the face of the earth." (p) Though they subscribe to the assertion of Paul, that in God "we live and move and have our being;" (q) yet they are very far from a serious sense of his favour, celebrated by the Apostle; because they have no apprehension of the special care of God, from which alone his paternal favour is known.

II. For the clearer manifestation of this difference, it must be observed, that the providence of God, as it is taught in the Scripture, is opposed to fortune and fortuitous accidents. Now since it has been the common persuasion in all ages, and is also in the present day almost the universal opinion, that all things happen fortuitously; it is certain that every correct sentiment concerning providence is not only obscured, but almost buried in oblivion by this erroneous notion. If any one falls into the hands of robbers, or meets with wild beasts; if by a sudden storm he is shipwrecked on the ocean; if he is killed by the fall of a house or a tree; if another, wandering through deserts, finds relief for his penury, or after having been tossed about by the waves, reaches the port, and escapes as it were but a hair's-breadth from death; carnal reason will ascribe all these occurrences, both prosperous and adverse, to fortune. But whoever has been taught from the mouth of Christ, that > the hairs of his head are all numbered, (r) will seek farther for a cause, and conclude that all events are governed by the secret counsel of God. And respecting things inanimate, it must be admitted, that though they are all naturally endued with their peculiar properties, yet they exert not their power, any farther than as they are directed by the present hand of God. They are therefore no other than instruments, into which God infuses as much efficacy as he pleases, bending and turning them to any actions according to his will. There is no power among all the creatures more wonderful and illustrious, than that of the sun. For, beside his illumination of the whole world by his splendour, how astonishing it is that he cherishes and enlivens all animals with his heat! with his rays inspires fecundity into the earth;

(p) Psalm civ. 27-30.

(9) Acts xvii. 28.

(r) Matt. x. 30.

from the seeds, genially warmed in her bosom, produces a green herbage, which being supported by fresh nourishment, he increases and strengthens till it rises into stalks; feeds them with perpetual exhalations, till they grow into blossoms, and from blossoms to fruit, which he then by his influences brings to maturity; that trees likewise, and vines, by his genial warmth, first put forth leaves, then blossoms, and from the blossoms produce their fruit! But the Lord, to reserve the praise of all these things entirely to himself, was pleased that the light should exist, and the earth abound in every kind of herbs and fruits, before he created the sun. A pious man therefore will not make the sun either a principal or necessary cause of those things which existed before the creation of the sun, but only an instrument which God uses, because it is his pleasure so to do: whereas he would find no more difficulty in acting by himself without that luminary. Lastly, as we read that the sun remained in one situation for two days at the prayer of Joshua,(s) and that his shadow made a retrograde motion of ten degrees for the sake of king Hezekiah, (t) God hath declared by these two miracles, that the daily rising and setting of the sun is not from a blind instinct of nature, but that he himself governs his course, to renew the memory of his paternal favour towards us. Nothing is more natural than the succession of spring to winter, of summer to spring, and of autumn to summer. But there is such great diversity and inequality discovered in this series, that it is obvious that every year, month, and day is governed by a new and particular providence of God.

III. And indeed God asserts his possession of omnipotence, and claims our acknowledgment of this attribute; not such as is imagined by sophists, vain, idle, and almost asleep, but vigilant, efficacious, operative, and engaged in continual action; not a mere general principle of confused motion, as if he should command a river to flow through the channels once made for it, but a power constantly exerted on every distinct and particular movement. For he is accounted omnipotent, not because he is able to act, yet sits down in idleness, or continues by a general instinct the order of nature originally

appointed by him; but because he governs heaven and earth by his providence, and regulates all things in such a manner that nothing happens but according to his counsel. For when it is said in the Psalms, that he doth whatsoever he pleaseth, (v) it denotes his certain and deliberate will. For it would be quite insipid to expound the words of the Prophet in the philosophical manner, that God is the prime Agent, because he is the principle and cause of all motion: whereas the faithful should rather encourage themselves in adversity with this consolation, that they suffer no affliction, but by the ordination. and command of God; because they are under his hand. But if the government of God be thus extended to all his works, it is a puerile cavil, to limit it to the influence and course of nature. And they not only defraud God of his glory, but themselves of a very useful doctrine, who confine the Divine providence within such narrow bounds, as though he permitted all things to proceed in an uncontrolled course according to a perpetual law of nature: for nothing would exceed the misery of man, if he were exposed to all the motions of the heaven, air, earth, and waters. Besides, this notion would shamefully diminish the singular goodness of God towards every individual. David exclaims, that infants yet hanging on the breasts of their mothers, are sufficiently eloquent to celebrate the glory of God; (w) because as soon as they are born, they find aliment prepared for them by his heavenly care. This indeed is generally true, yet it cannot escape the observation of our eyes and senses, being evidently proved by experience, that some mothers have breasts full and copious, but others almost dry; as it pleases God to provide more liberally for one, but more sparingly for another. But they who ascribe just praise to the Divine omnipotence, received from this a double advantage. In the first place, he must have ample ability to bless them, who possesses heaven and earth, and whose will all the creatures regard so as to devote themselves to his service. And secondly, they may securely repose in his protection, to whose will are subject all those evils which can be feared from any quarter; by whose power Satan is restrained with all his furies,

and all his machinations; on whose will depends all that is inimical to our safety: nor is there any thing else by which those immoderate and superstitious fears, which we frequently feel on the sight of dangers, can be corrected or appeased. We are superstitiously timid, I say, if, whenever creatures menace or terrify us, we are frightened, as though they had of themselves the power to hurt us, or could fortuitously injure us; or as if against their injuries God were unable to afford us sufficient aid. For example, the Prophet forbids the children of God to fear the stars and the signs of heaven, (x) as is the custom of unbelievers. He certainly condemns not every kind of fear. But when infidels transfer the government of the world from God to the stars, pretending that their happiness or misery depends on the decrees and presages of the stars, and not on the will of God, the consequence is, that their fear is withdrawn from him, whom alone they ought to regard, and is placed on stars and comets. Whoever then desires to avoid this infidelity, let him constantly remember, that in the creatures there is no erratic power, or action, or motion; but that they are so governed by the secret counsel of God, that nothing can happen but what is subject to his knowledge, and decreed by his will.

IV. First, then, let the reader know that what is called providence describes God, not as idly beholding from heaven the transactions which happen in the world, but as holding the helm of the universe, and regulating all events. Thus it belongs no less to his hands than to his eyes. When Abraham said to his son, "God will provide," (y) he intended not only to assert his prescience of a future event, but to leave the care of a thing unknown to the will of him who frequently puts an end to circumstances of perplexity and confusion. Whence it follows, that providence consists in action; for it is ignorant trifling to talk of mere prescience. Not quite so gross is the error of those who attribute to God a government, as I have observed, of a confused and promiscuous kind; acknowledging that God revolves and impels the machine of the world, with all its parts, by a general motion, without peculiarly directing

the action of each individual creature. Yet even this error is not to be tolerated. For they maintain that this providence, which they call universal, is no impediment either to all the creatures being actuated contingently, or to man turning himself hither or thither at the free choice of his own will. And they make the following partition between God and man; that God by his power inspires him with motions, enabling him to act according to the tendency of the nature with which he is endued; but that man governs his actions by his own voluntary choice. In short they conceive, that the world, human affairs, and men themselves, are governed by the power of God, but not by his appointment. I speak not of the Epicureans, who have always infested the world, who dream of a God absorbed in sloth and inactivity; and of others, no less erroneous, who formerly pretended that the dominion of God extended over the middle region of the air, but that he left inferior things to Fortune; since the mute creatures themselves sufficiently exclaim against such evident stupidity. My present design is to refute that opinion, which has almost generally prevailed, which, conceding to God a sort of blind and uncertain motion, deprives him of the principal thing, which is his directing and disposing, by his incomprehensible wisdom, all things to their proper end: and thus robbing God of the government of the world, it makes him the ruler of it in name only, and not in reality. For pray what is governing, but presiding in such a manner, as to rule by fixed decrees those over whom you preside? Yet I reject not altogether what they assert concerning universal providence; provided they on their part admit that God governs the world, not merely because he preserves the order of nature fixed by himself, but because he exercises a peculiar care over every one of his works. It is true that all things are actuated by a secret instinct of nature, as though they obeyed the eternal command of God, and that what God hath once appointed, appears to proceed from voluntary inclination in the creatures. And to this may be referred the declaration of Christ, that his Father and himself had always been working, even from the beginning: (2) and the assertion of

(-) John v. 17.