_Object. 1._ It is objected against the concern of the providence of God, with respect to the smallest things in this world, that they are unworthy of his notice, below his care, and therefore not the objects thereof. _Answ._ If it was not unbecoming his power, to bring the smallest things into being, or to preserve them from sinking into nothing, then they cannot be excluded from being the objects of his providence. If we consider the whole frame of nature; it cannot be denied, but that some things have a tendency to answer the general design of providence, in a more evident degree than others, and there are many things, the use whereof cannot be particularly assigned by us, otherwise than as they contain a small part of the frame of nature. But to say, that any part thereof is altogether useless, or excluded from being the object of providence, is a reflection on God, as the God of nature. And therefore we must conclude, that all things are some way or other, subject to his providence; and that this is so far from being a dishonour to him, that it redounds to his glory. _Object. 2._ It is farther objected, by those who are disposed to cavil at, and find fault with the divine dispensations; that they are not just and equal, because we oftentimes see the righteous afflicted, and the wicked prosper in the world; which is to reproach, if not wholly to deny the doctrine of providence. This is not only done by wicked men, but believers themselves have sometimes been under a temptation, through the prevalency of corrupt nature, to bring their objections against the equity of providence. Thus the Psalmist says; _But as for me, my feet were almost gone; my steps had well nigh slipt. For I was envious at the foolish, when I saw the prosperity of the wicked. For there are no bands in their death: but their strength is firm. They are not in trouble as other men; neither are they plagued like other men_, Psal. lxxiii. 2-5. _These are the ungodly, who prosper in the world; they increase in riches_: But as for himself, he says, _Verily, I have cleansed my heart in vain, and washed my hands in innocency; for all the day long have I been plagued and chastened every morning_, ver. 12-14. and the prophet Jeremiah, when pleading with God concerning his judgments, though he owns, in general, that he was righteous, yet says he, _Wherefore doth the way of the wicked prosper? Wherefore are all they happy that deal very treacherously? Thou hast planted them, yea, they have taken root; they grow, yea, they bring forth fruit; thou art near in their mouth, and far from their reins_, Jer. xii. 1, 2. He could hardly reconcile the general idea which he had of God’s justice, with the seeming inequality of the dispensations of his providence; so the prophet Habakkuk, though he owns that God was _of purer eyes than to behold evil_, and that _he cannot look upon iniquity_, yet he seems to complain in the following