Of Providence
Section 5.6
As for those wicked and ungodly men whom God, as a righteous Judge, for former sins, doth blind and harden, from them He not only withholdeth His grace, whereby they might have been enlightened in their understandings, and wrought upon in their hearts; but sometimes also withdraweth the gifts which they had, and exposeth them to such objects as their corruption makes occasions of sin; and, withal, gives them over to their own lusts, the temptations of the world, and the power of Satan: whereby it comes to pass that they harden themselves, even under those means which God useth for the softening of others.
God cannot possibly solicit or seduce any man to sin ; for this is inconsistent with the purity of his nature. — James i. 13, 14. But, in righteous judgment, God sometimes permits persons to fall into one sin for the punishment of another. He deals in this way even with his own dear, but undutiful, children. Sometimes he leaves them for a season to temptations, and to the lusts of their own hearts, for their trial, or to discover to themselves the latent corruptions of their hearts, to himible them, and to excite them to more fervent prayer and unremitting watchfulness. Thus, God left Hezekiah to try him, that he might know, or make known, all that Avas in his heart. — 2 Chron. xxxii. 31. Sometimes God deals in this manner with his own children to chastise them for their former sins. Thus, " The anger of the Lord was kindled against Israel, and he moved David against them to say, Go number Israel and Judah." — 2 Sam. xxiv. 1. In Scripture, God is frequently said to harden wicked men for their former sins. This he does, not by infusing any wickedness into their hearts, or by any direct and positive influence on their souls in rendering them obdurate, but by withholding his grace, which is necessary to soften their hearts, and which he is free to give or withhold as he pleases ; by giving them over to their own hearts' lusts, to the temptations of the world, and the power of Satan ; and by providentially placing them in such circumstances, or presenting such objects before them,
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as their corruption makes an occasion of hardening themselves.
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Chapter 5: Of Providence
God's most holy, wise, and powerful preserving and governing of all His creatures
Of Providence
Section 5.1
God the great Creator of all things doth uphold, direct, dispose, and govern all creatures, actions, and things, from the greatest even to the least, by His most wise and holy providence, according to His infallible fore-knowledge, and the free and immutable counsel of His own will, to the praise of the glory of His wisdom, power, justice, goodness, and mercy.
Of Providence
Section 5.2
Although, in relation to the fore-knowledge and decree of God, the first Cause, all things come to pass immutably, and infallibly: yet, by the same providence, He ordereth them to fall out, according to the nature of second causes, either necessarily, freely, or contingently.
Of Providence
Section 5.3
God in His ordinary providence maketh use of means, yet is free to work without, above, and against them at His pleasure.
Of Providence
Section 5.4
The almighty power, unsearchable wisdom, and infinite goodness of God so far manifest themselves in His providence, that it extendeth itself even to the first fall, and all other sins of angels and men; and that not by a bare permission, but such as hath joined with it a most wise and powerful bounding, and otherwise ordering and governing of them, in a manifold dispensation, to His own holy ends; yet so, as the sinfulness thereof proceedeth only from the creature, and not from God, who, being most holy and righteous, neither is, nor can be, the author or approver of sin.
Of Providence
Section 5.5
The most wise, righteous, and gracious God doth oftentimes leave for a season His own children to manifold temptations, and the corruption of their own hearts, to chastise them for their former sins, or to discover unto them the hidden strength of corruption, and deceitfulness of their hearts, that they may be humbled; and, to raise them to a more close and constant dependence for their support upon Himself, and to make them more watchful against all future occasions of sin, and for sundry other just and holy ends.
Of Providence
Section 5.6
As for those wicked and ungodly men whom God, as a righteous Judge, for former sins, doth blind and harden, from them He not only withholdeth His grace, whereby they might have been enlightened in their understandings, and wrought upon in their hearts; but sometimes also withdraweth the gifts which they had, and exposeth them to such objects as their corruption makes occasions of sin; and, withal, gives them over to their own lusts, the temptations of the world, and the power of Satan: whereby it comes to pass that they harden themselves, even under those means which God useth for the softening of others.
Of Providence
Section 5.7
As the providence of God doth in general reach to all creatures, so after a most special manner, it taketh care of His Church, and disposeth all things to the good thereof.
these Sections proceed to teach —
1st. That the general providence of God, embracing and dealing with every creature according to its nature, consequently, although one system, embraces several subordinate systems intimately related as parts of one whole, yet also distinct in their respective methods of administration and in the immediate ends designed. The principal of these are the providence of God over the material universe ; the general moral government of God over the intelligent universe ; the moral governi
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ment of God over the human family in general in this world ; and the special gracious dispensation of God's providence toward his Church,
2d. These Sections teach also that there is a relation of subordination subsisting between these several systems of providence as means to ends in the wider system which comprehends them all. Thus the providential government of the material universe is subordinate as a means to an end to the moral government which God exercises over his intelligent creatures, for whose residence, instruction and development the physical universe was created. Thus also the providential government of God over mankind in general is subordinate as a means to an end to his gracious providence toward his Church, whereby he gathers it out of every people and nation, and makes all things work together for good to those who are called according to his purpose (Rom. viii. 28), and of course for the highest development and glory of the whole body. The history of redemption through all its dispensations, Patriarchal, Abrahamic, Mosaic and Christian, is the key to the philosophy of human history in general. The race is preserved, continents and islands are settled with inhabitants, nations are elevated to empire, philosophy and the practical arts, civilization and liberty are advanced, that the Church, the Lamb's bride, may be perfected in all her members and adorned for her Husband.
3(1. The moral government of God over all men, and especially his government of his Church, includes also, besides an external providence ordering the outward circumstances of individuals, an internal spiritual providence, consisting of the influences of his Spirit upon
their hearts. As " common grace/' this spiritual influence extends to all men without exception, though in various degrees of power, restraining the corruption of their nature, and impressing their hearts and consciences with the truths revealed in the light of nature or of revelation, and it is either exercised or judicially withheld by God at his sovereign pleasure. As ^'efficacious" and "saving grace," this spiritual influence extends only to the elect, is exerted upon them at such times and in such degrees as God has determined from the beginning.
4th. Hence in the way of discipline for their own good, to mortify their sins and to strengthen their graces, God does often wisely and graciously, though never finally, for a season and to a degree, withdraw his spiritual influences from his own children, and " leave them to the manifold temptations and corruptions of their own hearts."
5th. Hence also God often, as a just punishment of their sins, judicially withdraws the restraints of his Spirit, and consequently whatever superficial gifts his presence may have conferred, from ungodly men, and thus leaves them to the influence of temptations, the unrestrained control of their lusts and the power of Satan. And hence it comes to pass that the truths of the gospel and the ordinances of the Church, which are a savour of life unto them to whom they are graciously blessed, become a savour of death and of increased condemnation unto them who for their sins have been left to themselves.