These are natural actions; but that the thoughts, or tongue, should be set against God, or goodness, that is from the depravity of our nature. Again, to kill, or take away the life of a man, is, in some respects, a natural action, as it cannot be done without thought, or strength to execute what we design. These are the gifts of providence, and, in this respect God concurs to the action. Thus Joab could not have killed Abner, or Amasa, if he had not had a natural power to use the instrument, with which he did it. This was from God; but the malice, that prompted him to abuse these gifts of providence, and his hypocritical subtilty, and that dissimulation, or disguise of friendship, which gave him an opportunity to execute his bloody design, was from the wickedness of his own heart. Thus having considered, that the providence of God may be conversant about that which is natural in a sinful action, without reflecting dishonour on him, as the author of sin; we shall now proceed to consider, in what manner it is conversant about such actions, by which we may better understand the sense of those scriptures, which were but now referred to; and, I hope, nothing therein will be accounted derogatory to the divine glory, when we observe, 1. That the providence of God may be conversant, in an objective way, about those actions to which sin is annexed, without his being the author, or approver of it. Sin would not be committed, in many instances, if there were not some objects presented, which give occasion thereunto. The object that presents itself may be from God, when the sin, which is occasioned thereby, is from the corruption of our nature. Thus Joseph’s brethren would not have thought of killing, or selling him into Egypt, at least, when they did, if he had not obeyed his father’s command, in going to deliver his message, and see how it fared with them. Providence ordered his going to enquire of their welfare, and hereby the object was presented to them, which their own corrupt nature inclined them to abuse; so that, as soon as they saw him, they entered into a conspiracy against him. In the former of these respects, in which the providence of God was thus objectively conversant about this action, God is said to have sent Joseph into Egypt; though every circumstance, that was vile and sinful therein, was from themselves.