Divine Conduct, or The Mystery of Providence

There is a twofold consideration of Providence according to its twofold Object, and manner of dispensation; the one is general, exercised about all creatures, rational and irrational, animate and inanimate; the other special and peculiar. Christ hath an universal Empire over all things, Ephes. 1. 22. the head of the whole World, by way of dominion; but an head to the Church, by way of unJon and special influence, John 17. 2. the Saviour of all men, but especially of them that believe, 1 Tim. 4. 10. The Church is his special care and charge; he rules the world for its good, as an head consulting the welfare of the body.

There is a twofold consideration of Providence according to its twofold Object, and manner of dispensation; the one is general, exercised about all creatures, rational and irrational, animate and inanimate; the other specJal and peculiar. Christ hath an universal Empire over all things, Ephes. 1. 22. the head of the whole World, by way of dominJon; but an head to the Church, by way of unJon and specJal influence, John 17. 2. the SavJour of all men, but especJally of them that belJeve, 1 Tim. 4. 10. The Church is his specJal care and charge; he rules the world for its good, as an head consulting the welfare of the body.

Heathens generally denied Providence, and no wonder, since they denied a God: for the same Arguments that prove one, will prove the other. ⟨p. 14⟩Aristotle the Prince of Heathen Philosophers, could not by the utmost search of reason, find out the Worlds original, and therefore concludes, it was from Eternity. The Epicureans did in a sort acknowledge a God, but yet denied a Providence, and wholly excluded him from any interest or concern in the affairs of the world, as being inconsistent with the felicity and tranquillity of the Divine Being to be diverted and cumbered with the care and labour of government. This assertion is so repugnant to reason, that it is a wonder themselves blush not at its absurdity; but I guess at the design, and one of them speaks it out in broad language. Itaque imposuistis cervicibus nostris sempiternum dominum, quem dies & noctes timeremus. Quis enim non timeat omnJa providentem, & cogitantem, & animadvertentem, & omnJa ad se pertinere putantem, curJosum & plenum negotii Deum? Vell. apud Cicer. de Natura Deorum. They foresaw, that the concession of a Providence, would impose an eternal yoke upon their necks, by making them accountable for all they did to an higher Tribunal: and that they must necessarily pass the time of their sojourning here in fear, whilst all their thoughts, words and ways were strictly noted and recorded, in order to an account by an All-seeing and righteous God: and therefore laboured to persuade themselves that was not, which they had no mind should be. But these Atheistical and foolish conceits fall flat before the undeniable evidence of this so great and clear a truth. Now,