(5) Present Operation of Law. A fifth proof of a Providence is furnished by the fact that so many men are here rewarded and pun ished according to a righteous law. The wicked often feel compunctious visitings in the midst of their sins, or smart under the rod of civil justice. or are tortured with natural evils. With the righteous all things are in general reversed. The miser and envious are punished as soon as they begin to commit their respective sins; and some virtues are their own present reward. But we would not dissemble that we are here met with Important objections, although infinitely less, even though they were unanswerable, than beset such as would reject the doctrine of Providence. It is said, and we grant, that the righteous are trod den under foot, and the vilest men exalted; that the race is not to the swift, nor the battle to the strong; that virtue starves, while vice is fed; and that schemes for doing good are frustrated, while evil plots succeed. But we may reply (1) The prosperity of the wicked is often apparent, and well styled a shining misery. Who believes that Nero enthroned was happier than Paul in chains? (2) We are often mistaken in calling such or such an afflicted man good, and such or such a prosperous man bad. (3) The miseries of good men are generally occasioned by their own fault, since they have been so foolhardy as to run counter to the laws by which God acts, or have aimed at certain ends while neglecting the appro priate means. (4) Many virtues are proved and augmented by trials, and not only proved, but produced, so that they would have had no ex istence without them. Many of David's noblest qualities would never have been developed but for the impious attempts of Saul. Job's integrity was not only tested, but strengthened, by Satan being permitted to sift him as wheat. Patience, experience, and hope were brought as ministering angels to men, of whom the world was not worthy, through trials of cruel mockings and scourgings. (5) The unequal distribution of good and evil, so far as it exists, carries our thoughts forward to the last judgment, and a retribution according to the deeds done in the body, and can hardly fail of throwing round the idea of eternity a stronger air of reality than it might otherwise wear. All perplexity vanishes as we reflect that, 'He cometh to judge the earth.' (6) Even if we limit our views to this world, but extend them to all our acquaintance, we cannot doubt that the tendencies, though not always the effects, of vice are to misery, and those of virtue to happiness. These tendencies are especially clear if our view embraces a whole lifetime,and the clearer the longer the period we embrace. The Psalmist (Ps. lxxiii.) was at first envious at the foolish, when he saw the prosperity of the wicked; but as his views became more comprehensive, and he understood their end, his language was, 'How are they brought into desolation as in a moment! they are utterly consumed with terrors!' The progressive tendency of vice and virtue to reap each its appropriate harvest is finely illustrated by Bishop Butler—best of all perhaps in his pic ture of an imaginary kingdom of the good, which would peacefully subvert all others, and fill the earth. Indeed, as soon as we leave what is im mediately before our eyes, and glance at the annals of the world, we behold so many mani festations of God, that we may adduce as (6) Historic Evidence. A sixth proof of
Providence the facts of history. The giving and transmission of a revelation, it has been justly said,—the founding of religious institutions, as the Mosaic and the Christian.—the raising up of prophets, apostles, and defenders of the faith,— the ordering of particular events, such as the Reformation,—the more remarkable deliverances noticed in the lives of those devoted to the good of the world, etc.—all indicate the wise and be nevolent care of God over the human family. But the historical proof of a Providence is per haps strongest where the wrath of man has been made to praise God, or where efforts to dishonor God have been constrained to do him honor.
(7) Basis of Religion. As a seventh ground for believing in Providence, it may be said that Providence is the necessary basis of all religion.
For what is religion? One of the best definitions calls it the belief in a superhuman Power, which has great influence in human affairs, and ought therefore to be worshiped. But take away this influence in human affairs, and you cut off all motive to worship. To the same purpose is the text in Hebrews: 'He that cometh to God must believe that he is, and that he is a rewarder of such as diligently seek him.' If then the religious sentiments thrill us not in vain,—if all attempts of all men to commune with God have not always and everywhere been idle.—there must be a Providence.
(8) Common Consent. In the eighth place, we may advert for a moment to the proof of Providence from the common consent of man kind, with the single exception of atheists. The Epicureans may be classed with the atheists, as they are generally thought to have been atheists in disguise, and a god after their imaginations would be, to all intents and purposes, no god. The Stoics were also atheists, believing only in a blind fate arising from a perpetual concatenation of causes contained in nature. The passages acknowledging a Providence in Cicero, Seneca, Plutarch, and all the ancient moralists, are numerous and decisive, but too accessible or well known to need being quoted.
(9) Proved by the Scriptures. In the lost place, the doctrine of Providence is abundantly proved by the Scriptures. Sometimes it is de clared that the Most High ruleth in the kingdom of men, and giveth it to whomsoever he will; as much as to say that nothing can withstand his power. Again, lest we may think some things beneath his notice, we read that lie numbereth the hairs of our heads, carcth for lilies and dispaseth all the lots which are cast. The care of God for man is generally argued a fortiori, from his care for inferior creatures. One Psalm (xci) is de voted to show the providential security of the godly; another (xciii) shows the \ frailty of the man; and a third (civ) the dependence of all or ders in creation on God's Providence for food and breath. In him, it is elsewhere added, we live, and move, and have our being. He, in the person of Christ sustaineth all things by the word of his power, and from him cometh down every good and perfect gift. But nowhere perhaps is a provi dence so pointedly asserted and so sublimely set forth as in some of the last chapters of Job; and nowhere so variously, winningly, and admirably exhibited as in the history of Joseph.
J. D. B.