"Let him that glorieth, glory in this, that he understandeth and knoweth me, that I am the Lord which exercise loving-kindness, judgment, and righteousness in the earth.; for in these things I delight, saith the Lord."--JEREMIAH.

      Government implies overruling power, authority, or dominion exercised by any one, either in person or by delegation. The idea, [16] then, of the divine government of the universe is, that God exerts such an overruling power in directing and controlling the order, motions, powers, and actions of all created things or beings. It does not consist in a mere permitting certain events to happen, or a mere general superintendence over the regular operations and laws of the universe; but in an active and overruling influence or agency, employed in the accomplishment of certain important purposes, which purposes constitute the proper ends of government. These are mainly the disappointing of the designs of the wicked and the protection of the innocent--the distribution of punishments to the wicked, and rewards to the righteous.

      Such are the objects of all government, and hence the ultimate relation of all government is to intelligent beings, and though all things are governed whether animate or inanimate, mind or matter, it is upon the higher orders of creation which are possessed of understanding and accountability that all the purposes of government terminate, as it is for them indeed that inferior things exist. Thus the earth which we inhabit is for the abode of man. "The heaven, even the heavens," says David, "are the Lord's; but the earth hath he given to the children of men." And while the elements, and that inferior constitution of things which exist for man, are controlled, they are rather the instruments than the proper subjects of the divine government.

      Government differs from preservation in this, that while the latter merely sustains the established order or existence of things, the former directs and employs what is thus sustained for the accomplishment of the purposes specified. Thus while Paul declared to the Athenians that "God gave to all life and breath and all things," he also affirmed that "he was LORD of heaven and earth." The acts of preservation, too, are constantly required--but this is not the case with many of the acts which belong to government. Thus under human government we enjoy, for a long time, peace and protection, without any visible action on the part of the government, and we remain as it were ignorant of the existence of any law until that law is broken. A man may be a thief or a murderer in his heart, but it is only when he commits evil or attempts to do so, that government makes itself visible in prevention or punishment. So with the divine government; and whenever the actions of any one are likely to affect any other person, then it is that the providence of God is concerned, either to permit, prevent, punish, or reward such actions. There are, however, some other special acts, as changing laws, fulfilling treaties, covenants, etc., arising from the various internal or external relations Of society, in which the agency of government, whether it be human or divine, may be displayed. [17]

      That the absolute control of all the various departments of creation is in the hands of God, is clearly taught in the Scriptures. "He doeth according to his will in the army of heaven, and among the inhabitants of the earth; and none can stay his hand, or say unto him, What doest thou?" "The Lord reigneth," says David, "let the earth rejoice." "All power in heaven and in earth is given unto me," said Jesus, the "King whom God hath set upon Zion's holy hill," upon whose "shoulders" now rests the "government," and whose "reign" shall continue until all his enemies are subdued. For it is to him that the reins of universal empire are now committed, and to him that "angels and authorities and powers are made subject." Seated at the right hand of God, his foes shall be made his footstool; and though the "kings of the earth set themselves and the rulers take counsel together against the Lord and against his Anointed, he that sitteth in the heavens shall laugh, the Lord shall have them in derision--for to the Son hath he given the heathen for his inheritance and the uttermost parts of the earth for his possession. He shall break them with a rod of iron, he shall dash them in pieces like a potter's vessel." "The Father loveth the Son," said Jesus, "and hath given all things into his hands"--"Blessed, therefore, are they who put their trust in him," and who "honor the Son even as they honor the Father." "For the Lord," says David, "is the salvation of the righteous, and he is their strength in time of trouble."

      We will now briefly consider the means by which the purposes of the divine government are accomplished as it regards the human family.

      1. By the agency of the ELEMENTS, or by what are called natural phenomena. Thus in displaying his goodness and long-suffering, "he sends rain upon the just and unjust," and gives to men "showers of rain from heaven and fruitful seasons, filling their hearts with food and gladness." Or, in order to punish and reform the disobedient, he deprives them of these blessings, as he declares in Amos iv. 6, "And I also have given you cleanness of teeth in all your cities, and want of bread in all your places: yet have ye not returned unto me, saith the Lord. And also I have withholden the rain from you, when there were yet three months to the harvest: and I caused it to rain upon one city, and caused it not to rain upon another city: one place was rained upon, and the place whereupon it rained not withered. So two ox three cities wandered into one city, to drink water; but they were not satisfied: yet have ye not returned unto me, saith the Lord. I have smitten you with blasting and mildew: when your gardens, and your vineyards, and your fig-trees, and your olive-trees increased, the palmer-worm devoured them; yet have ye not returned unto me, saith the Lord." By the controlling of natural influences Jeremiah [18] distinguishes God from the idols of the heathen. He asks, "Are there any among the vanities of the Gentiles that can cause rain? Or can the heavens give showers? Art not thou he, O Lord our God?" The Lord himself inquires of Job, "Canst thou lift up thy voice to the clouds, that abundance of waters may cover thee? Canst thou send lightnings that they may go and say unto thee, Here we are?" "Whatsoever the Lord pleased," says David, "that did he in heaven and on earth, in the seas and all deep places. He causeth the vapors to ascend from the ends of the earth: he maketh lightnings for the rain: he bringeth the wind out of his treasuries" (Ps. cxxxv.). And in Ps. cxlviii. he represents the "stormy wind" as "fulfilling his word." Paul in Hebrews, quoting Ps. civ., says, He "maketh winds his angels and flaming fire his ministers." It was accordingly by a strong east wind that God brought the locusts from the deserts upon the land of Egypt--and by a west wind that he cast them into the Red Sea. It was by lightnings and fire and hail that he destroyed the crops of the Egyptians and "all that was in the field." "He destroyed their vines with hail," says the Psalmist, "and their sycamore trees with great hailstones. He gave up their cattle also to the hail, and their flocks to hot thunderbolts"--and thus "cast upon them the fierceness of his anger" by "sending," as he says, "evil ANGELS among them." Again, it was by "the wind" that he "brought quails from the sea" for the children of Israel. (Num. xi. 31.) "He caused," says David, "an east wind to blow in from heaven; and by his power he brought in the south wind: he rained flesh also upon them as dust, and feathered fowl like as the sand of the sea; and he let it fall in the midst of their camp, round about their habitations" (Ps. lxxviii.). It was also by "a strong east wind" that he caused the waters of the Red Sea to "go back all night, and made the sea dry land" for the Israelites to pass over. In this occurrence, however, there was also a miraculous agency, for the waters "stood like a wall upon their right hand and upon their left." And here we may observe, that in bringing about certain events both a providential and miraculous agency are employed. As far as natural causes or ordinary agencies can be useful, they are employed, and miracles (which we have said involve an interruption of established laws) are then, if necessary, superadded. For instance, when "certain Chaldeans" accused the three Hebrew captives, because they would not worship the image of Nebuchadnezzar and they were thrown into the fiery furnace, it was miraculous power which prevented the flames from hurting them; but in the destruction of their enemies, who were slain by the flame of the fire while executing the king's urgent command, we perceive no miracle, but the providence of God. Again, it was through a miracle that Daniel escaped in the lions' den; but the lions acted in accordance with their nature, when [19] they tore in pieces the enemies of Daniel, who, by means of the divine or providential agency, were thrown within their power.

      We can easily see, then, how the Divine Being can often accomplish the important purposes of government by means of natural agents. He thus punishes his enemies and delivers his people, and by means of pestilence and famine, by earthquakes, and the direction and control of ordinary and established influences, he can not only circumvent and frustrate the designs of the wicked, but bring down upon their own heads the evil which they designed for others. He thus changes the purposes of kings, and defeats their armies, as when he brought the simoon upon the army of Sennacherib and destroyed in one night 185,000 men, causing him to return with shame into his own land, because he defied the Lord and sought to take Jerusalem. Queen Elizabeth was so much impressed with a sense of divine agency in the dispersion of that immense armament, the Spanish Armada, and its destruction by storms and tempests, so that they could not even effect a landing in England, that she had a medal struck upon the occasion, representing a fleet beaten by a tempest and the ships dashing upon each other, with the motto AFFLAVIT DEUS ET DISSIPANTUR: "He blew with his wind and they were scattered."

      2. By means of the animal and insect tribes. Thus flies, frogs, and locusts became the instruments of punishment to the Egyptians, and flying serpents to the Israelites in the wilderness. Thus a lion met the disobedient man of God who prophesied against the altar at Bethel and slew him, but was not permitted to devour the body nor tear the ass upon which he rode. Bears also came out of the wood and destroyed the children who mocked Elisha; and worms devoured Herod, when, after his speech, the people cried, "It is the voice of a god and not of a man!" and he did not give God the glory.

      3. By a concurrence of circumstances. It is well known how great an influence the peculiar circumstances which surround men have upon them, and how the most important events are brought about by circumstances often of the most trivial character. Thus Joseph's dreams excited the hatred of his brethren--his father sent him down to them in Dothan--they conspired to kill him--but it happened as it were accidentally that certain Ishmaelites passed by on their way to Egypt, and they sold him to them--they took him to Egypt--he was there tempted and imprisoned, but afterwards liberated when recalled to the memory of the chief butler by the apparently trifling circumstance of Pharaoh's dream--and finally exalted to great power in Egypt. Thus, by a singular train of circumstances, not only his dreams were verified, and his brethren brought to bow before him, but the preservation of Egypt and the prophecy of God to Abraham that Israel should sojourn in a strange land four hundred years were [20] accomplished. Yet all these important ends were ordered and brought about by the Divine Being. "As for you," said Joseph to his brethren, "ye thought evil against me, but God meant it unto good." That is to say, "you intended evil, but God disappointed your designs, and brought the most happy consequences out of your evil action."

      Sometimes, indeed, God hinders the actions of the wicked, but at other times he permits these to take place, and then counteracts their designs and brings upon themselves the evil which they designed for the righteous. Thus Haman was, by a peculiar train of circumstances, emboldened to erect a gallows for Mordecai. On the other hand, Ahasuerus was prepared, by reading during a sleepless night in the chronicles of the kings of Persia respecting the meritorious conduct of Mordecai, to meet Haman in the morning with the question, "What shall be done to the man whom the king delights to honor?" And after he had replied under the impression that he himself was meant, he was compelled to do these very honors to Mordecai, and was finally hung upon the gallows he had himself erected. Thus "the wicked are snared in the work of their own hands" (Ps. ix.).

      We have a remarkable instance of the fulfillment of prophecy by a train of apparently accidental circumstances in the case of Ahab. "In the place," said the prophet, "where dogs licked the blood of Naboth, shall dogs lick thy blood, even thine." Accordingly when Ahab went up to fight against Ramoth-Gilead, it being foretold that he would perish there, he disguised himself. But "a certain man" we are told "drew a bow at a venture, and smote the king between the joints of his harness." Being then taken out of the ranks and supported in his chariot until evening, when he died, the blood ran out of the wound into the chariot. Now, that chariot and his bloody armor were washed subsequently in the pool of Samaria, and there dogs licked up his blood according to the word of the Lord!

      Thus it is that the most accidental circumstances are directed and overruled by the Divine Being, and by means of a thousand unforeseen and casual occurrences he can frustrate the best laid schemes of wicked men, and bestow upon others the most unexpected favors and deliverances.

      4. By the agency of men. Good men, although they have sometimes been made to execute divine judgments, are more frequently made instruments to effect the kind and benevolent purposes of Heaven. They are taught to be "a peculiar people, zealous of good works," and are induced to engage in many undertakings which result in the most beneficial consequences to society. By them it is that the knowledge of the true God is spread abroad through all lands, and the gospel of salvation presented to those who are dead in trespasses and sins. And it is with them indeed often a subject of wonder and [21] admiration how unexpectedly, and by what simple circumstances, they have been rendered the ministers of the most signal benefits to the poor and needy--to the despairing sinner--to the oppressed--to the orphan and the widow. Thus God has raised up in every age of the world, from among his people, the benefactors of mankind. Noah preserved the whole human race, and became the heir and founder of a new world--In Abraham and in his seed all the nations of the earth are blessed--And by means of Luther, the dark ages of bigotry and superstition have given place to the light of divine truth, and the improvements of science and civilization.

      Wicked men, on the other hand, are usually the instruments of vengeance. It is their delight to do evil; and though God never prompts them to evil, yet when they have determined upon any bad action, it concerns him either to hinder it, or direct where the stroke shall fall, and perhaps cause it, as we have already remarked, to descend upon the wicked person himself. In this way one wicked person is permitted to punish another, and sometimes even to inflict chastisement upon children of God who are disobedient. Hence the wicked are fitly called the sword of God. Thus David prays, "Deliver my soul from the wicked which is thy sword." They are also compared to "a razor." "In that same day," says Isaiah, "shall the Lord shave with a razor that is hired, namely, by them beyond the river, by the king of Assyria, the head and the hair of the feet, and it shall also consume the beard." It is, however, to ravenous birds and beasts of prey that they are most frequently likened. "Remember this," says the Lord in Jeremiah, "and show yourselves men: bring it again to mind, O ye transgressors. Remember the former things of old: for I am God, and there is none else; I am God, and there is none like me; declaring the end from the beginning, and from ancient times the things that are not yet done, saying, My counsel shall stand, and I will do all my pleasure: calling a ravenous bird from the east, the man that executeth my counsel from a far country: yea, I have spoken it, I will also bring it to pass; I have purposed it, I will also do it." "Behold," says Jeremiah, speaking of Edom, "he shall come up like a lion from the swelling of Jordan against the habitation of the strong." And Ezekiel says of Pharaoh, "Thou art like a young lion of the nations, and thou art as a whale in the seas. Thus saith the Lord, The sword of the king of Babylon shall come upon thee--and by the swords of the mighty will I cause thy multitude to fall." Again in Isaiah: "Therefore is the anger of the Lord kindled against his people. And he will lift up an ensign to the nations from far, and will hiss unto them from the end of the earth: and behold they shall come with speed swiftly--their roaring shall be like a lion, they shall roar like young lions; yea, they shall roar, and lay hold of the prey, and shall [22] carry it away safe, and none shall deliver it." It is worthy of remark also that dragons, eagles, lions, and various savage beasts, form the symbols by which ambitious and wicked kings and rulers are commonly represented in the prophecies. And in that remarkable and affecting Psalm, the 22d, where the sufferings of Christ are spoken of as being caused by the wicked, the latter are represented under the same striking figure: "Be not far from me, for trouble is near; for there is none to help. Many bulls have compassed me: strong bulls of Bashan have beset me round. They gaped upon me with their mouths, as a ravening and a roaring lion. I am poured out like water, and all my bones are out of joint: my heart is like wax: it is melted in the midst of my bowels. My strength is dried up like a potsherd, and my tongue cleaveth to my jaws; and thou hast brought me into the dust of death. For dogs have compassed me; the assembly of the wicked have inclosed me: they pierced my hands and my feet."

      Now it is very evident that the Divine Being can and does accomplish many of the important objects of government by means of wicked men--and this, not by making them wicked, or suggesting to them wicked designs, but simply by bringing those who are appointed to suffer within their power, and permitting the wicked to follow their own natural inclinations; just as a criminal would be subjected to the rage of a wild beast. Hence the apostle says in reference to our Saviour: "Him, being given up by the declared counsel and foreknowledge of God, you have apprehended, and by the hands of sinners have crucified and slain." The "GIVING" or "DELIVERING UP" was God's doing--but the TAKING, CRUCIFYING, and SLAYING was the work of sinners, acting according to their own evil disposition. Yet in murdering the Prince of Life, they accomplished the purposes of God, else he would not have given his Son into their hands. This, however, does not at all affect them as it regards the question of their own guiltiness or accountability. It is the delight of the ungodly to do evil--to kill and to destroy, and it is an important part of the divine government to protect the righteous from their machinations, so that they are never permitted to hurt them, except for some special reason. Hence when Pilate said to Jesus, "Do you not know that I have power to crucify you, and power to release you?" he replied, "You could have no power over me, unless it were given you from above." The wicked, then, are kept as it were caged or chained, and are not permitted to do or attempt evil to others except when God pleases, nor any more evil than he pleases, or than is necessary for their own punishment, or that of other wicked men, or the chastisement of his own people, or finally for the manifestation of the long-suffering and justice of the divine character. Thus God, to inflict a certain degree of punishment upon Ahaz, said he would bring upon him the king of Assyria. But [23] when the king of Assyria came, he in his pride and ambition blasphemed the Lord and wished to take and destroy Jerusalem altogether. "O Assyrian," says God, "the rod of mine anger, and the staff in their hand is mine indignation. I will send him against a hypocritical nation, and against the people of my wrath will I give a charge to take the spoil. However, he meaneth not so, neither doth his heart think so: but it is in his heart to destroy and cut off nations not a few. Wherefore it shall come to pass, that when the Lord hath performed his whole work on Mount Zion and on Jerusalem, I will punish the fruit of the stout heart of the king of Assyria and the glory of his high looks. Shall the axe boast itself against him that heweth therewith? or shall the saw magnify itself against him that shaketh it? as if the rod should shake itself against them that lift it up, or as if the staff should lift up itself, as if it were no wood. Therefore shall the Lord, the Lord of hosts, send among his fat ones leanness; and under his glory he shall kindle a burning like the burning of a fire."

      5. By the ministry of ANGELS. Angelic beings have often been employed to carry into effect the divine counsels. Indeed, it is not improbable that many of the phenomena of the material universe which we are wont to attribute to visible or ordinary causes, are really occasioned by their agency. When David, for instance, committed sin in numbering Israel, and the Lord gave him the choice of three evils--seven years' famine, to be defeated during three months by his enemies, or three days' pestilence, he chose the latter: and the Lord sent a pestilence, and there died 70,000 men. Yet we are told that this was done by an angel, and that the Lord then said to "the angel that destroyed, It is enough, stay now thine hand. And the angel of the Lord stood by the threshing floor of Ornan the Jebusite. And David lifted up his eyes, and saw the angel of the Lord stand between the earth and the heaven, having a drawn sword in his hand stretched out over Jerusalem." It is said also that it was the "angel of the Lord" who smote Herod. The Scriptures indeed abound with illustrations of this. And that the peculiar class of beings denominated angels, are made instruments of the divine government, can not be doubted. They have indeed in numberless instances been employed to perform miracles. Thus, an angel is said to have preserved Daniel from the lions, and to have revealed to him visions of the future. An angel delivered a message to Zacharias, and caused him to be dumb in consequence of his unbelief. Yet we are expressly informed that they are "ministering spirits sent forth to minister to the heirs of salvation;" and we know not in how many various ways they may, without contravening any of the ordinary or established laws of the universe, defend and protect the just, disappoint the designs of the wicked, and [24] give such a direction to the course of things as to accomplish the most important results.

      Upon these delicate themes and things invisible we presume not to speculate, nor to say by how many unknown and secret agencies the Divine Being preserves and governs the, world. It is sufficient to know that God may and has accomplished his designs by the means which we have specified, and to be assured that the "eyes of the Lord are over the righteous, and his ears open to their supplication;" that "the steps of a good man are ordered by the Lord, and he delighteth in his way; and though he fall, he shall not be utterly cast down, for the Lord upholdeth him with his hand:" that "although the wicked plotteth against the just, and gnasheth upon him with his teeth, the Lord shall laugh at him; for he seeth that his day is coming:" and that "the Lord shall deliver the righteous: he shall deliver them from the wicked, and save them because they trust in him--because they have made the Most High their refuge; he shall cover them with his feathers, and under his wings they shall trust: his truth shall be their shield and buckler."

[ROBERT RICHARDSON]      

Source:

Robert Richardson. "The Providence of God.--No. 6: Government." The Millennial Harbinger 7 (October 1836): 441-448.

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