Sign In Sign-Up

Welcome!

Close

Would you like to make this site your homepage? It's fast and easy...

Yes, Please make this my home page!

No Thanks

  Don't show this to me again.

Close

15. "Let them be for lights." It is well again to repeat what I have said
before, that it is not here philosophically discussed, how great the sun
is in the heaven, and how great, or how little, is the moon; but how much
light comes to us from them. For Moses here addresses himself to our
senses, that the knowledge of the gifts of God which we enjoy may not
glide away. Therefore, in order to apprehend the meaning of Moses, it is
to no purpose to soar above the heavens; let us only open our eyes to
behold this light which God enkindles for us in the earth. By this method
(as I have before observed) the dishonesty of those men is sufficiently
rebuked, who censure Moses for not speaking with greater exactness. For
as it became a theologian, he had respect to us rather than to the stars.
Nor, in truth, was he ignorant of the fact, that the moon had not
sufficient brightness to enlighten the earth, unless it borrowed from the
sun; but he deemed it enough to declare what we all may plainly perceive,
that the moon is a dispenser of light to us. That it is, as the
astronomers assert, an opaque body, I allow to be true, while I deny it
to be a dark body. For, first, since it is placed above the element of
fire, it must of necessity be a fiery body. Hence it follows, that it is
also luminous; but seeing that it has not light sufficient to penetrate
to us, it borrows what is wanting from the sun. He calls it a "lesser
light" by comparison; because the portion of light which it emits to us
is small compared with the infinite splendour of the sun.

16. "The greater light." I have said, that Moses does not here subtilely
descant, as a philosopher, on the secrets of nature, as may be seen in
these words. First, he assigns a place in the expanse of heaven to the
planets and stars; but astronomers make a distinction of spheres, and, at
the same time, teach that the fixed stars have their proper place in the
firmament. Moses makes two great luminaries; but astronomers prove, by
conclusive reasons that the star of Saturn, which on account of its great
distance, appears the least of all, is greater than the moon. Here lies
the difference; Moses wrote in a popular style things which without
instruction, all ordinary persons, endued with common sense, are able to
understand; but astronomers investigate with great labour whatever the
sagacity of the human mind can comprehend. Nevertheless, this study is
not to be reprobated, nor this science to be condemned, because some
frantic persons are wont boldly to reject whatever is unknown to them.
For astronomy is not only pleasant, but also very useful to be known: it
cannot be denied that this art unfolds the admirable wisdom of God.
Wherefore, as ingenious men are to be honoured who have expended useful
labour on this subject, so they who have leisure and capacity ought not
to neglect this kind of exercise. Nor did Moses truly wish to withdraw us
from this pursuit in omitting such things as are peculiar to the art; but
because he was ordained a teacher as well of the unlearned and rude as of
the learned, he could not otherwise fulfill his office than by descending
to this grosser method of instruction. Had he spoken of things generally
unknown, the uneducated might have pleaded in excuse that such subjects
were beyond their capacity. Lastly since the Spirit of God here opens a
common school for all, it is not surprising that he should chiefly choose
those subjects which would be intelligible to all. If the astronomer
inquires respecting the actual dimensions of the stars, he will find the
moon to be less than Saturn; but this is something abstruse, for to the
sight it appears differently. Moses, therefore, rather adapts his
discourse to common usage. For since the Lord stretches forth, as it
were, his hand to us in causing us to enjoy the brightness of the sun and
moon, how great would be our ingratitude were we to close our eyes
against our own experience? There is therefore no reason why janglers
should deride the unskilfulness of Moses in making the moon the second
luminary; for he does not call us up into heaven, he only proposes things
which lie open before our eyes. Let the astronomers possess their more
exalted knowledge; but, in the meantime, they who perceive by the moon
the splendour of night, are convicted by its use of perverse ingratitude
unless they acknowledge the beneficence of God.
  "To rule". He does not ascribe such dominion to the sun and moon as
shall, in the least degree, diminish the power of God; but because the
sun, in half the circuit of heaven, governs the day, and the moon the
night, by turns; he therefore assigns to them a kind of government. Yet
let us remember, that it is such a government as implies that the sun is
still a servant, and the moon a handmaid. In the meantime, we dismiss the
reverie of Plato who ascribes reason and intelligence to the stars. Let
us be content with this simple exposition, that God governs the days and
nights by the ministry of the sun and moon, because he has them as his
charioteers to convey light suited to the season.
------

The Word itself, whatever be the way in which it is conveyed to us, is a kind of mirror in which faith beholds God. In this, therefore, whether God uses the agency of man or works immediately by His own power, it is always by His Word that He manifests Himself to those whom He designs to draw to Himself.(III, ii, 6)

16. THE WORLD, CREATED BY GOD, STILL CHERISHED AND PROTECTED BY HIM. EACH AND ALL OF ITS PARTS GOVERNED BY HIS PROVIDENCE.

Sections.

1. Even the wicked, under the guidance of carnal sense, acknowledge that God is the Creator. The godly acknowledge not this only, but that he is a most wise and powerful governor and preserver of all created objects. In so doing, they lean on the Word of God, some passages from which are produced.
2. Refutation of the Epicureans, who oppose fortune and fortuitous causes to Divine Providence, as taught in Scripture. The sun, a bright manifestation of Divine Providence.
3. Figment of the Sophists as to an indolent Providence refuted. Consideration of the Omnipotence as combined with the Providence of God. Double benefit resulting from a proper acknowledgement of the Divine Omnipotence. Cavils of Infidelity.
4. A definition of Providence refuting the erroneous dogmas of Philosophers. Dreams of the Epicureans and Peripatetics.
5. Special Providence of God asserted and proved by arguments founded on a consideration of the Divine Justice and Mercy. Proved also by passages of Scripture, relating to the sky, the earth, and animals.
6. Special Providence proved by passages relating to the human race, and the more especially that for its sake the world was created.
7. Special Providence proved, lastly, from examples taken from the history of the Israelites, of Jonah, Jacob, and from daily experience.
8. Erroneous views as to Providence refuted: -
   I. The sect of the Stoics.
   II. The fortune and chance of the Heathen.
9. How things are said to be fortuitous to us, though done by the determinate counsel of God. Example. Error of separating contingency and event from the secret, but just, and most wise counsel of God. Two examples.

(God's special providence asserted, against the opinions of philosophers, 1-4)
1. Creation and providence inseparably joined

It were cold and lifeless to represent God as a momentary Creator, who completed his work once for all, and then left it. Here, especially, we must dissent from the profane, and maintain that the presence of the divine power is conspicuous, not less in the perpetual condition of the world then in its first creation. For, although even wicked men are forced, by the mere view of the earth and sky, to rise to the Creator, yet faith has a method of its own in assigning the whole praise of creation to God. To this effect is the passage of the Apostle already quoted that by faith we understand that the worlds were framed by the Word of God, (Heb. 11:3) because, without proceeding to his Providence, we cannot understand the full force of what is meant by God being the Creator, how much soever we may seem to comprehend it with our mind, and confess it with our tongue. The carnal mind, when once it has perceived the power of God in the creation, stops there, and, at the farthest, thinks and ponders on nothing else than the wisdom, power, and goodness displayed by the Author of such a work, (matters which rise spontaneously, and force themselves on the notice even of the unwilling,) or on some general agency on which the power of motion depends, exercised in preserving and governing it. In short, it imagines that all things are sufficiently sustained by the energy divinely infused into them at first.

But faith must penetrate deeper. After learning that there is a Creator, it must forthwith infer that he is also a Governor and Preserver, and that, not by producing a kind of general motion in the machine of the globe as well as in each of its parts, but by a special providence sustaining, cherishing, superintending, all the things which he has made, to the very minutest, even to a sparrow. Thus David, after briefly premising that the world was created by God, immediately descends to the continual course of Providence, "By the word of the Lord were the heavens framed, and all the host of them by the breath of his mouth;" immediately adding, "The Lord looketh from heaven, he beholdeth the children of men," (Ps. 33: 6, 13, &c.) He subjoins other things to the same effect. For although all do not reason so accurately, yet because it would not be credible that human affairs were superintended by God, unless he were the maker of the world, and no one could seriously believe that he is its Creator without feeling convinced that he takes care of his works; David with good reason, and in admirable order, leads us from the one to the other. In general, indeed, philosophers teach, and the human mind conceives, that all the parts of the world are invigorated by the secret inspiration of God.

They do not, however reach the height to which David rises taking all the pious along with him, when he says, "These wait all upon thee, that thou mayest give them their meat in due season. That thou givest them they gather: thou openest thine hand, they are filled with good. Thou hidest thy face, they are troubled: thou takest away their breath, they die, and return to their dust. Thou sendest forth thy Spirit, they are created, and thou renewest the face of the earth," (Ps. 104:27-30.) Nay, though they subscribe to the sentiment of Paul, that in God "we live, and move, and have our being," (Acts 17:28) yet they are far from having a serious apprehension of the grace which he commends, because they have not the least relish for that special care in which alone the paternal favour of God is discerned.

3. God's providence governs all

And truly God claims omnipotence to himself, and would have us to acknowledge it, - not the vain, indolent, slumbering omnipotence which sophists feign, but vigilant, efficacious, energetic, and ever active, - not an omnipotence which may only act as a general principle of confused motion, as in ordering a stream to keep within the channel once prescribed to it, but one which is intent on individual and special movements. God is deemed omnipotent, not because he can act though he may cease or be idle, or because by a general instinct he continues the order of nature previously appointed; but because, governing heaven and earth by his providence, he so overrules all things that nothing happens without his counsel. For when it is said in the Psalms, "He has done whatsoever he has pleased," (Ps. 115:3 cf. Ps. 113(b):3) the thing meant is his sure and deliberate purpose. It were insipid to interpret the Psalmist's words in philosophic fashion, to mean that God is the primary agent, because the beginning and cause of all motion. This rather is the solace of the faithful, in their adversity, that every thing which they endure is by the ordination and command of God, that they are under his hand.

But if the government of God thus extends to all his works, it is a childish cavil to confine it to natural influx. Those moreover who confine the providence of God within narrow limits, as if he allowed all things to be borne along freely according to a perpetual law of nature, do not more defraud God of his glory than themselves of a most useful doctrine; for nothing were more wretched than man if he were exposed to all possible movements of the sky, the air, the earth, and the water. We may add, that by this view the singular goodness of God towards each individual is unbecomingly impaired. David exclaims, (Ps. 8:2) that infants hanging at their mothers breasts are eloquent enough to celebrate the glory of God, because, from the very moment of their births they find an aliment prepared for them by heavenly care. Indeed, if we do not shut our eyes and senses to the fact, we must see that some mothers have full provision for their infants, and others almost none, according as it is the pleasure of God to nourish one child more liberally, and another more sparingly.

Those who attribute due praise to the omnipotence of God thereby derive a double benefit. He to whom heaven and earth belong, and whose nod all creatures must obey, is fully able to reward the homage which they pay to him, and they can rest secure in the protection of Him to whose control everything that could do them harm is subject, by whose authority, Satan, with all his furies and engines, is curbed as with a bridle, and on whose will everything adverse to our safety depends. In this way, and in no other, can the immoderate and superstitious fears, excited by the dangers to which we are exposed, be calmed or subdued. I say superstitious fears. For such they are, as often as the dangers threatened by any created objects inspire us with such terror, that we tremble as if they had in themselves a power to hurt us, or could hurt at random or by chance; or as if we had not in God a sufficient protection against them.

For example, Jeremiah forbids the children of God " to be dismayed at the signs of heaven, as the heathen are dismayed at them," (Jer. 10:2.) He does not, indeed, condemn every kind of fear. But as unbelievers transfer the government of the world from God to the stars, imagining that happiness or misery depends on their decrees or presages, and not on the Divine will, the consequence is, that their fear, which ought to have reference to him only, is diverted to stars and comets. Let him, therefore, who would beware of such unbelief, always bear in mind, that there is no random power, or agency, or motion in the creatures, who are so governed by the secret counsel of God, that nothing happens but what he has knowingly and willingly decreed.

4. The nature of providence

First, then, let the reader remember that the providence we mean is not one by which the Deity, sitting idly in heaven, looks on at what is taking place in the world, but one by which he, as it were, holds the helms and overrules all events. Hence his providence extends not less to the hand than to the eye. When Abraham said to his son, God will provide, (Gen. 22: 8,) he meant not merely to assert that the future event was foreknown to Gods but to resign the management of an unknown business to the will of Him whose province it is to bring perplexed and dubious matters to a happy result. Hence it appears that providence consists in action. What many talk of bare prescience is the merest trifling. Those do not err quite so grossly who attribute government to God, but still, as I have observed, a confused and promiscuous government which consists in giving an impulse and general movement to the machine of the globe and each of its parts, but does not specially direct the action of every creature. It is impossible, however, to tolerate this error. For, according to its abettors, there is nothing in this providence, which they call universal, to prevent all the creatures from being moved contingently, or to prevent man from turning himself in this direction or in that, according to the mere freedom of his own will. In this ways they make man a partner with God, - God, by his energy, impressing man with the movement by which he can act, agreeably to the nature conferred upon him while man voluntarily regulates his own actions. In short, their doctrine is, that the world, the affairs of men, and men themselves, are governed by the power, but not by the decree of God. I say nothing of the Epicureans, (a pest with which the world has always been plagued,) who dream of an inert and idle God, and others, not a whit sounder, who of old feigned that God rules the upper regions of the air, but leaves the inferior to Fortune. Against such evident madness even dumb creatures lift their voice.

( "General" and "special" providence )

My intention now is, to refute an opinion which has very generally obtained - an opinion which, while it concedes to God some blind and equivocal movement, withholds what is of principal moment, viz., the disposing and directing of every thing to its proper end by incomprehensible wisdom. By withholding government, it makes God the ruler of the world in name only, not in reality. For what, I ask, is meant by government, if it be not to preside so as to regulate the destiny of that over which you preside? I do not, however, totally repudiate what is said of an universal providence, provided, on the other hand, it is conceded to me that the world is governed by God, not only because he maintains the order of nature appointed by him, but because he takes a special charge of every one of his works. It is true, indeed, that each species of created objects is moved by a secret instinct of nature, as if they obeyed the eternal command of God, and spontaneously followed the course which God at first appointed.

And to this we may refer our Saviour's words, that he and his Father have always been at work from the beginning, (John 5:17;) also the words of Paul, that "in him we live, and move, and have our being," (Acts 17:28;) also the words of the author of the Epistle to the Hebrews, who, when wishing to prove the divinity of Christ, says, that he upholdeth "all things by the word of his power," (Heb. 1:3.) But some, under pretext of the general, hide and obscure the special providence, which is so surely and clearly taught in Scripture, that it is strange how any one can bring himself to doubt of it. And, indeed, those who interpose that disguise are themselves forced to modify their doctrine, by adding that many things are done by the special care of God. This, however, they erroneously confine to particular acts. The thing to be proved, therefore, is, that single events are so regulated by God, and all events so proceed from his determinate counsel, that nothing happens fortuitously.

(Doctrine of special providence supported by the evidence of Scripture, 5-7)
5. God's providence also directs the individual

Assuming that the beginning of motion belongs to God, but that all things move spontaneously or casually, according to the impulse which nature gives, the vicissitudes of day and nights summer and winter, will be the work of God; inasmuch as he, in assigning the office of each, appointed a certain law, namely, that they should always with uniform tenor observe the same course, day succeeding night, month succeeding month, and year succeeding year. But, as at one time, excessive heat, combined with drought, burns up the fields; at another time excessive rains rot the crops, while sudden devastation is produced by tempests and storms of hail, these will not be the works of God, unless in so far as rainy or fair weather, heat or cold, are produced by the concourse of the stars, and other natural causes. According to this view, there is no place left either for the paternal favour, or the judgements of God. If it is said that God fully manifests his beneficence to the human race, by furnishing heaven and earth with the ordinary power of producing food, the explanation is meagre and heathenish: as if the fertility of one year were not a special blessing, the penury and dearth of another a special punishment and curse from God. But as it would occupy too much time to enumerate all the arguments, let the authority of God himself suffice. In the Law and the Prophets he repeatedly declares, that as often as he waters the earth with dew and rain (Lev. 26:3-4; Deut. 11:13-14, 28:12), he manifests his favour, that by his command the heaven becomes hard as iron (Lev. 26:19), the crops are destroyed by mildew and other evils (Deut. 28:22), that storms and hail, in devastating the fields, are signs of sure and special vengeance (cf. Isa. 28:2; Hag. 2:18). This being admitted, it is certain that not a drop of rain falls without the express command of God.

David, indeed, (Ps. 146: 9,) extols the general providence of God in supplying food to the young ravens that cry to him but when God himself threatens living creatures with famine, does he not plainly declare that they are all nourished by him, at one time with scanty, at another with more ample measure? It is childish, as I have already said, to confine this to particular acts, when Christ says, without reservation, that not a sparrow falls to the ground without the will of his Father, (Matth. 10:29.) Surely, if the flight of birds is regulated by the counsel of God, we must acknowledge with the prophet, that while he "dwelleth on high," he "humbleth himself to behold the things that are in heaven and in the earth," (Ps. 113: 5, 6.)

6. God's providence especially relates to men

But as we know that it was chiefly for the sake of mankind that the world was made, we must look to this as the end which God has in view in the government of it. The prophet Jeremiah exclaims, "O Lord, I know that the way of man is not in himself: it is not in man that walketh to direct his steps," (Jer. 10:23.) Solomon again says, "Man's goings are of the Lord: how can a man then understand his own way?" (Prov. 20:24.) Will it now be said that man is moved by God according to the bent of his nature, but that man himself gives the movement any direction he pleases? Were it truly so, man would have the full disposal of his own ways. To this it will perhaps be answered, that man can do nothing without the power of God. But the answer will not avail, since both Jeremiah and Solomon attribute to God not power only, but also election and decree. And Solomon, in another place, elegantly rebukes the rashness of men in fixing their plans without reference to God, as if they were not led by his hand. "The preparations of the heart in man, and the answer of the tongue, is from the Lord," (Prov. 16:1.) It is a strange infatuation, surely for miserable men, who cannot even give utterance except in so far as God pleases, to begin to act without him!

Scriptures moreover, the better to show that every thing done in the world is according to his decree, declares that the things which seem most fortuitous are subject to him. For what seems more attributable to chance than the branch which falls from a tree, and kills the passing traveller? But the Lord sees very differently, and declares that He delivered him into the hand of the slayer, (Exod. 21: 13.) In like manners who does not attribute the lot to the blindness of Fortune? Not so the Lord, who claims the decision for himself, (Prov. 16: 33.) He says not, that by his power the lot is thrown into the lap, and taken out, but declares that the only thing which could be attributed to chance is from him. To the same effect are the words of Solomon, "The poor and the deceitful man meet together; the Lord lighteneth both their eyes," (Prov. 29: 13.) For although rich and poor are mingled together in the world, in saying that the condition of each is divinely appointed, he reminds us that God, Who enlightens all, has his own eye always open, and thus exhorts the poor to patient endurance, seeing that those who are discontented with their lot endeavour to shake off a burden which God has imposed upon them. Thus, too, another prophet upbraids the profane, who ascribe it to human industry, or to fortune, that some grovel in the mire while others rise to honour. "Promotion cometh neither from the east, nor from the west, nor from the south. But God is the judge: he putteth down ones and setteth up another," (Ps. 75: 6, 7.) Because God cannot divest himself of the office of judge, he infers that to his secret counsel it is owing that some are elevated, while others remain without honour.

7. God's providence also regulates "natural" occurrences

Nay, I affirm in general, that particular events are evidences of the special providence of God. In the wilderness God caused a south wind to blow, and brought the people a plentiful supply of birds, (Exod. 16:13, Num. 11:31.) When he desired that Jonah should be thrown into the sea, he sent forth a whirlwind (Jonah 1:4). Those who deny that God holds the reins of government will say that this was contrary to ordinary practice, whereas I infer from it that no wind ever rises or rages without his special command. In no way could it be true that "he maketh the winds his messengers, and the flames of fire his ministers;" that "he maketh the clouds his chariot, and walketh upon the wings of the wind," (Ps. 104:3,4,) did he not at pleasure drive the clouds and winds and therein manifest the special presence of his power. In like manner, we are elsewhere taught, that whenever the sea is raised into a storm, its billows attest the special presence of God. "He commandeth and raiseth the stormy wind, which lifteth up the waves." "He maketh the storm a calm, so that the waves thereof are still," (Ps. 107:25,29 ) He also elsewhere declares, that he had smitten the people with blasting and mildew, (Amos 4:9.)

Again while man naturally possesses the power of continuing his species, God describes it as a mark of his special favour, that while some continue childless, others are blessed with offspring: for the fruit of the womb is his gift. Hence the words of Jacob to Rachel, "Am I in God's stead, who has withheld from thee the fruit of the womb?" (Gen. 30: 2.) To conclude in one word. Nothing in nature is more ordinary than that we should be nourished with bread. But the Spirit declares not only that the produce of the earth is God's special gift, but "that man does not live by bread only," (Deut. 8: 3,) because it is not mere fulness that nourishes him but the secret blessing of God. And hence, on the other hand, he threatens to take away "the stay and the staff, the whole stay of bread, and the whole stay of water," (Is. 3: 1.) Indeed, there could be no serious meaning in our prayer for daily bread, if God did not with paternal hand supply us with food. Accordingly, to convince the faithful that God, in feeding them, fulfils the office of the best of parents, the prophet reminds them that he "giveth food to all flesh," (Ps. 136: 25.) In fine, when we hear on the one hand, that "the eyes of the Lord are upon the righteous, and his ears are open unto their cry," and, on the other hand, that "the face of the Lord is against them that do evil, to cut off the remembrance of them from the earth," (Ps. 34: 15, 16,) let us be assured that all creatures above and below are ready at his service, that he may employ them in whatever way he pleases. Hence we infer, not only that the general providence of God, continuing the order of nature, extends over the creatures, but that by his wonderful counsel they are adapted to a certain and special purpose.

----notes:
Very Special Providence   The government and care which God exercises in and over his church and people, as a society distinct from the rest of the world.
Special Providence   God's care for each part of the Universe in relation to the whole.  Sometimes, alternatively, limited to only that care of His rational creatures.
General Providence   God's control of the universe in it's entirety. Nothing in the Lord's Creation is beyond His governance, or outside the need for His preservation of it.
Providence   The working of God's will in human events, including His preservation and sovereign government of this world.
Contrasted against the Epicurean view that the world is ruled by chance, and the Stoic position that it is ruled by fate.
Divine Providence involves the Lord's foreknowledge, foreordination, and decree.
It operates through Second Causes (natural phenomenon) and also -sometimes- through the miraculous (God's direct supernatural workings).
Providence entails three elements:  1.) Preservation, 2.) Concursus, and 3.) Governance.
Divine Providence is categorized as General Providence, Special Providence, and Very Special Providence. These are not three kinds of providence, but -rather- three applications of Divine Providence.
Concursus  One of the three elements of Divine Providence. Concursus means that God's sovereign will can allow for a simultaneous volitional agency of men that is both responsible for it's decisions and providentially appointed.

all definitions are from: http://www.datarat.net/DR/Lex-C.html
for more on concursus see:
Give Me Some of That Old-Time Theology: A Reflection on Charles HodgeÕs Discussion of Concursus in Light of Recent Discussions of Divine Action in Nature at: http://www.asa3.org/gray/GrayASA2003OnHodge.html

17. USE TO BE MADE OF THE DOCTRINE OF PROVIDENCE.

Sections.

1. Summary of the doctrine of Divine Providence.
   1. It embraces the future and the past.
   2. It works by means, without means, and against means.
   3. Mankind, and particularly the Church, the object of special care.
   4. The mode of administration usually secret, but always just. This last point more fully considered.
2. The profane denial that the world is governed by the secret counsel of God, refuted by passages of Scripture. Salutary counsel.
3. This doctrine, as to the secret counsel of God in the government of the world, gives no countenance either to the impiety of those who throw the blame of their wickedness upon God, the petulance of those who reject means, or the error of those who neglect the duties of religion.
4. As regards future events, the doctrine of Divine Providence not inconsistent with deliberation on the part of man.
5. In regard to past events, it is absurd to argue that crimes ought not to be punished, because they are in accordance with the divine decrees.
   1. The wicked resist the declared will of God.
   2. They are condemned by conscience.
   3. The essence and guilt of the crime is in themselves, though God uses them as instruments.
6. A holy meditation on Divine Providence.
   1. All events happen by the ordination of God.
   2. All things contribute to the advantage of the godly.
   3. The hearts of men and all their endeavours are in the hand of God.
   4. Providence watches for the safety of the righteous.
   5. God has a special care of his elect.
7. Meditation on Providence continued.
   6. God in various ways curbs and defeats the enemies of the Church.
   7. He overrules all creatures, even Satan himself, for the good of his people.
8. Meditation on Providence continued.
   8. He trains the godly to patience and moderation. Examples. Joseph, Job, and David.
   9. He shakes off their lethargy, and urges them to repentance.
9. Meditation continued.
   10. The right use of inferior causes explained.
   11. When the godly become negligent or imprudent in the discharge of duty, Providence reminds them of their fault.
   12. It condemns the iniquities of the wicked.
   13. It produces a right consideration of the future, rendering the servants of God prudent, diligent, and active.
   14. It causes them to resign themselves to the wisdom and omnipotence of God, and, at the same time, makes them diligent in their calling.
10. Meditation continued.
    15. Though human life is beset with innumerable evils, the righteous, trusting to Divine Providence, feel perfectly secure.
11. The use of the foregoing meditation.
12. The second part of the chapter, disposing of two objections.
    1. That Scripture represents God as changing his purpose, or repenting, and that, therefore, his Providence is not fixed. Answer to this first objection. Proof from Scripture that God cannot repent.
13. Why repentance attributed to God.
14. Second objection, that Scripture speaks of an annulment of the divine decrees. Objection answered. Answer confirmed by an example.

( Interpretation of divine providence with reference to the past and the future, 1-5)
1. The meaning of God's ways

Moreover, such is the proneness of the human mind to indulge in vain subtleties, that it becomes almost impossible for those who do not see the sound and proper use of this doctrine, to avoid entangling themselves in perplexing difficulties. It will, therefore, be proper here to advert to the end which Scripture has in view in teaching that all things are divinely ordained.

And it is to be observed, first, that the Providence of God is to be considered with reference both to the past and the future; and, secondly, that in overruling all things, it works at one time with means, at another without means, and at another against means. Lastly, the design of God is to show that He takes care of the whole human race, but is especially vigilant in governing the Church, which he favours with a closer inspection. Moreover, we must add, that although the paternal favour and beneficence, as well as the judicial severity of God, is often conspicuous in the whole course of his Providence, yet occasionally as the causes of events are concealed, the thought is apt to rise, that human affairs are whirled about by the blind impulse of Fortune, or our carnal nature inclines us to speak as if God were amusing himself by tossing men up and down like balls. It is true, indeed, that if with sedate and quiet minds we were disposed to learn, the issue would at length make it manifest, that the counsel of God was in accordance with the highest reason, that his purpose was either to train his people to patience, correct their depraved affections, tame their wantonness, inure them to self-denial, and arouse them from torpor; or, on the other hand, to cast down the proud, defeat the craftiness of the ungodly, and frustrate all their schemes. How much soever causes may escape our notice, we must feel assured that they are deposited with him, and accordingly exclaim with David, "Many, O Lord my God, are thy wonderful works which thou hast done, and thy thoughts which are to us-ward: if I would declare and speak of them, they are more than can be numbered," (Ps. 40:5.) For while our adversities ought always to remind us of our sins, that the punishment may incline us to repentance, we see, moreover, how Christ declares there is something more in the secret counsel of his Father than to chastise every one as he deserves. For he says of the man who was born blind, "Neither has this man sinned, nor his parents: but that the works of God should be made manifest in him," (John 9:3.) Here, where calamity takes precedence even of birth, our carnal sense murmurs as if God were unmerciful in thus afflicting those who have not offended. But Christ declares that, provided we had eyes clear enough, we should perceive that in this spectacle the glory of his Father is brightly displayed.

We must use modesty, not as it were compelling God to render an account, but so revering his hidden judgements as to account his will the best of all reasons. When the sky is overcast with dense clouds, and a violent tempest arises, the darkness which is presented to our eye, and the thunder which strikes our ears, and stupefies all our senses with terror, make us imagine that every thing is thrown into confusion, though in the firmament itself all continues quiet and serene. In the same way, when the tumultuous aspect of human affairs unfits us for judging, we should still hold, that God, in the pure light of his justice and wisdom, keeps all these commotions in due subordination, and conducts them to their proper end. And certainly in this matter many display monstrous infatuation, presuming to subject the works of God to their calculation, and discuss his secret counsels, as well as to pass a precipitate judgement on things unknown, and that with greater license than on the doings of mortal men. What can be more preposterous than to show modesty toward our equals, and choose rather to suspend our judgement than incur the blame of rashness, while we petulantly insult the hidden judgements of God, judgements which it becomes us to look up to and revere.

2. God's rule will be observed with respect!

No man, therefore, will duly and usefully ponder on the providence of God save he who recollects that he has to do with his own Maker, and the Maker of the world, and in the exercise of the humility which becomes him, manifests both fear and reverence. Hence it is, that in the present day so many dogs tear this doctrine with envenomed teeth, or, at least, assail it with their bark, refusing to give more license to God than their own reason dictates to themselves. With what petulance, too, are we assailed for not being contented with the precepts of the Law, in which the will of God is comprehended, and for maintaining that the world is governed by his secret counsels? As if our doctrine were the figment of our own brain, and were not distinctly declared by the Spirit, and repeated in innumerable forms of expression! Since some feeling of shame restrains them from daring to belch forth their blasphemies against heaven, that they may give the freer vent to their rage, they pretend to pick a quarrel with us.

But if they refuse to admit that every event which happens in the world is governed by the incomprehensible counsel of God, let them explain to what effect Scripture declares, that "his judgements are a great deep," (Ps. 36:6.) For when Moses exclaims that the will of God "is not in heaven that thou shouldest say, Who shall go up for us to heaven, and bring it unto us? Neither is it beyond the sea that thou shouldest say, Who shall go over the sea and bring it unto us?" (Deut. 30:12,13,) because it was familiarly expounded in the law, it follows that there must be another hidden will which is compared to " a great deep." It is of this will Paul exclaims, "O! the depths of the riches of the wisdom and knowledge of God! How unsearchable are his judgements, and his ways past finding out! For who has known the mind of the Lord, or who has been his counsellor?" (Rom. 11:33,34 cf. Isa. 40:13-14.) It is true, indeed, that in the law and the gospel are comprehended mysteries which far transcend the measure of our sense; but since God, to enable his people to understand those mysteries which he has deigned to reveal in his word, enlightens their minds with a spirit of understanding (Job 20:3 or Isa. 11:2), they are now no longer a deep, but a path in which they can walk safely - a lamp to guide their feet (Ps. 118:105) - a light of life (cf. John 1:4, 8:12) - a school of clear and certain truth. But the admirable method of governing the world is justly called a deep, because, while it lies hid from us, it is to be reverently adored.

Both views Moses has beautifully expressed in a few words. "Secret things," saith he, "belong unto the Lord our God, but those things which are revealed belong unto us and to our children for ever," (Deut. 29:29.) We see how he enjoins us not only studiously to meditate on the law, but to look up with reverence to the secret Providence of God. The Book of Job also, in order to keep our minds humble, contains a description of this lofty theme. The author of the Book, after taking an ample survey of the universe, and discoursing magnificently on the works of God, at length adds, "Lo, these are parts of his ways: but how little a portion is heard of him?" (Job 26:14.) For which reason he, in another passage, distinguishes between the wisdom which dwells in God, and the measure of wisdom which he has assigned to man, (Job 28:21,28.) After discoursing of the secrets of nature, he says that wisdom "is hid from the eyes of all living;" that "God understandeth the way thereof." Shortly after he adds, that it has been divulged that it might be investigated; for "unto man he said, Behold the fear of the Lord, that is wisdom." To this the words of Augustine refer, "As we do not know all the things which God does respecting us in the best order, we ought, with good intention, to act according to the Law, and in some things be acted upon according to the Law, his Providence being a Law immutable," (August. Quest. lib. 83 c. 27.) Therefore, since God claims to himself the right of governing the world, a right unknown to us, let it be our law of modesty and soberness to acquiesce in his supreme authority regarding his will as our only rule of justice, and the most perfect cause of all things, - not that absolute will, indeed, of which sophists prate, when by a profane and impious divorce, they separate his justice from his power, but that universal overruling Providence from which nothing flows that is not right, though the reasons thereof may be concealed.

3. God's providence does not relieve us from responsibility

Those who have learned this modesty will neither murmur against God for adversity in time past, nor charge him with the blame of their own wickedness, as Homer's Agamemnon does. - "Ego d' ouk haitios eimi, alla Zeus kai moira." "Blame not me, but Jupiter and fate." On the other hand, they will note like the youth in Plautus, destroy themselves in despairs as if hurried away by the Fates. "Unstable is the condition of affairs; instead of doing as they list, men only fulfil their fate: I will hie me to a rock, and there end my fortune with my life." Nor will they, after the example of another, use the name of God as a cloak for their crimes. For in another comedy Lyconides thus expresses himself: - "God was the impeller: I believe the gods wished it. Did they not wish it, it would not be done, I know." They will rather inquire and learn from Scripture what is pleasing to God, and then, under the guidance of the Spirit, endeavour to attain it. Prepared to follow whithersoever God may call, they will show by their example that nothing is more useful than the knowledge of this doctrine, which perverse men undeservedly assail, because it is sometimes wickedly abused.

The profane make such a bluster with their foolish puerilities, that they almost, according to the expression, confound heaven and earth. If the Lord has marked the moment of our death, it cannot be escaped, - it is vain to toil and use precaution. Therefore, when one ventures not to travel on a road which he hears is infested by robbers; when another calls in the physician, and annoys himself with drugs, for the sake of his health; a third abstains from coarser food, that he may not injure a sickly constitution; and a fourth fears to dwell in a ruinous house; when all, in short, devise, and, with great eagerness of mind, strike out paths by which they may attain the objects of their desire; either these are all vain remedies, laid hold of to correct the will of God, or his certain decree does not fix the limits of life and death, health and sickness, peace and war, and other matters which men, according as they desire and hate, study by their own industry to secure or avoid. Nay, these trifles even infer, that the prayers of the faithful must be perverse, not to say superfluous, since they entreat the Lord to make a provision for things which he has decreed from eternity. And then, imputing whatever happens to the providence of God, they connive at the man who is known to have expressly designed it. Has an assassin slain an honest citizen? He has, say they, executed the counsel of God. Has some one committed theft or adultery? The deed having been provided and ordained by the Lord, he is the minister of his providence. Has a son waited with indifference for the death of his parent, without trying any remedy? He could not oppose God, who had so predetermined from eternity. Thus all crimes receive the name of virtues, as being in accordance with divine ordination.

4. God's providence does not excuse us from due prudence

As regards future events, Solomon easily reconciles human deliberation with divine providence. For while he derides the stupidity of those who presume to undertake anything without God, as if they were not ruled by his hand, he elsewhere thus expresses himself: "A man's heart deviseth his ways but the Lord directeth his steps," (Prov. 16:9;) intimating, that the eternal decrees of God by no means prevent us from proceeding, under his will, to provide for ourselves, and arrange all our affairs. And the reason for this is clear. For he who has fixed the boundaries of our life, has at the same time entrusted us with the care of it, provided us with the means of preserving it, forewarned us of the dangers to which we are exposed, and supplied cautions and remedies, that we may not be overwhelmed unawares. Now, our duty is clear, namely, since the Lord has committed to us the defence of our life, - to defend it; since he offers assistance, - to use it; since he forewarns us of danger, - not to rush on heedless; since he supplies remedies, - not to neglect them. But it is said, a danger that is not fatal will not hurt us, and one that is fatal cannot be resisted by any precaution. But what if dangers are not fatal, merely because the Lord has furnished you with the means of warding them off, and surmounting them? See how far your reasoning accords with the order of divine procedure: You infer that danger is not to be guarded against, because, if it is not fatal, you shall escape without precaution; whereas the Lord enjoins you to guard against its just because he wills it not to be fatal. These insane cavillers overlook what is plainly before their eyes, viz., that the Lord has furnished men with the artful of deliberation and caution, that they may employ them in subservience to his providence, in the preservation of their life; while, on the contrary, by neglect and sloth, they bring upon themselves the evils which he has annexed to them. How comes it that a provident man, while he consults for his safety, disentangles himself from impending evils; while a foolish man, through unadvised temerity, perishes, unless it be that prudence and folly are, in either case, instruments of divine dispensation? God has been pleased to conceal from us all future events that we may prepare for them as doubtful, and cease not to apply the provided remedies until they have either been overcome, or have proved too much for all our care. Hence, I formerly observed, that the Providence of God does not interpose simply; but, by employing means, assumes, as it were, a visible form.

----notes:
this issue of using the good means that God has given us is going to repeat itself several times. The phrase the 'means of grace' is specifically those things entrusted to the church: preaching of the Word, and administration of the Sacraments. But this use of means, as the good things of Creation and Providence provided for our benefit, and not to be neglected separates true wisdom from presumptious foolishness, for Calvin.

5. God's providence does not exculpate our wickedness

By the same class of persons, past events are referred improperly and inconsiderately to simple providence. As all contingencies whatsoever depend on it, therefore, neither thefts nor adulteries, nor murders, are perpetrated without an interposition of the divine will. Why, then, they ask, should the thief be punished for robbing him whom the Lord chose to chastise with poverty? Why should the murderer be punished for slaying him whose life the Lord had terminated? If all such persons serve the will of God, why should they be punished? I deny that they serve the will of God. For we cannot say that he who is carried away by a wicked mind performs service on the order of God, when he is only following his own malignant desires. He obeys God, who, being instructed in his will, hastens in the direction in which God calls him. But how are we so instructed unless by his word? The will declared by his word is, therefore, that which we must keep in view in acting, God requires of us nothing but what he enjoins. If we design anything contrary to his precept, it is not obedience, but contumacy and transgression. But if he did not will it, we could not do it. I admit this. But do we act wickedly for the purpose of yielding obedience to him? This, assuredly, he does not command. Nay, rather we rush on, not thinking of what he wishes, but so inflamed by our own passionate lust, that, with destined purpose, we strive against him. And in this way, while acting wickedly, we serve his righteous ordination, since in his boundless wisdom he well knows how to use bad instruments for good purposes. And see how absurd this mode of arguing is. They will have it that crimes ought not to be punished in their authors, because they are not committed without the dispensation of God.

I concede more - that thieves and murderers, and other evil-doers, are instruments of Divine Providence, being employed by the Lord himself to execute the judgements which he has resolved to inflict. But I deny that this forms any excuse for their misdeeds. For how? Will they implicate God in the same iniquity with themselves, or will they cloak their depravity by his righteousness? They cannot exculpate themselves, for their own conscience condemns them: they cannot charge God, since they perceive the whole wickedness in themselves, and nothing in Him save the legitimate use of their wickedness. But it is said he works by their means. And whence, I pray, the fetid odour of a dead body, which has been unconfined and putrefied by the sun's heat? All see that it is excited by the rays of the sun, but no man therefore says that the fetid odour is in them. In the same way, while the matter and guilt of wickedness belongs to the wicked man, why should it be thought that God contracts any impurity in using it at pleasure as his instrument? Have done, then, with that dog-like petulance which may, indeed, bay from a distance at the justice of God, but cannot reach it!

11. Certainty about God's providence puts joyous trust toward God in our hearts

But when once the light of Divine Providence has illumined the believer's soul, he is relieved and set free, not only from the extreme fear and anxiety which formerly oppressed him, but from all care. For as he justly shudders at the idea of chance, so he can confidently commit himself to God. This, I say, is his comfort, that his heavenly Father so embraces all things under his power - so governs them at will by his nod - so regulates them by his wisdom, that nothing takes place save according to his appointment; that received into his favour, and entrusted to the care of his angels neither fire, nor water, nor sword, can do him harm, except in so far as God their master is pleased to permit. For thus sings the Psalm, "Surely he shall deliver thee from the snare of the fowler, and from the noisome pestilence. He shall cover thee with his feathers, and under his wings shalt thou trust; his truth shall be thy shield and buckler. Thou shalt not be afraid for the terror by night; nor for the arrow that flieth by day; nor for the pestilence that walketh in darkness; nor for the destruction that wasteth at noonday" &c. (Ps. 91: 2-6.) Hence the exulting confidence of the saints, "The Lord is on my side; I will not fear: what can man do unto me? The Lord taketh my part with them that help me." "Though an host should encamp against me, my heart shall not fear." "Yea, though I walk through the valley of the shadow of death, I will fear no evil." (Ps. 118: 6; 27: 3; 23: 4.)

18. THE INSTRUMENTALITY OF THE WICKED EMPLOYED BY GOD, WHILE HE CONTINUES FREE FROM EVERY TAINT.

Sections.

1. The carnal mind the source of the objections which are raised against the Providence of God. A primary objection, making a distinction between the permission and the will of God, refuted. Angels and men, good and bad, do nought but what has been decreed by God. This proved by examples.
2. All hidden movements directed to their end by the unseen but righteous instigation of God. Examples, with answers to objections.
3. These objections originate in a spirit of pride and blasphemy. Objection, that there must be two contrary wills in God, refuted. Why the one simple will of God seems to us as if it were manifold.
4. Objection, that God is the author of sin, refuted by examples. Augustine's answer and admonition.

1. No mere "permission"!

From other passages, in which God is said to draw or bend Satan himself, and all the reprobate, to his will, a more difficult question arises. For the carnal mind can scarcely comprehend how, when acting by their means, he contracts no taint from their impurity, nay, how, in a common operation, he is exempt from all guilt, and can justly condemn his own ministers. Hence a distinction has been invented between doing and permitting because to many it seemed altogether inexplicable how Satan and all the wicked are so under the hand and authority of God, that he directs their malice to whatever end he pleases, and employs their iniquities to execute his judgements. The modesty of those who are thus alarmed at the appearance of absurdity might perhaps be excused, did they not endeavour to vindicate the justice of God from every semblance of stigma by defending an untruth. It seems absurd that man should be blinded by the will and command of God, and yet be forthwith punished for his blindness. Hence, recourse is had to the evasion that this is done only by the permission, and not also by the will of God. He himself, however, openly declaring that he does this, repudiates the evasion. That men do nothing save at the secret instigation of God, and do not discuss and deliberate on any thing but what he has previously decreed with himself and brings to pass by his secret direction, is proved by numberless clear passages of Scripture. What we formerly quoted from the Psalms, to the effect that he does whatever pleases him (Ps. 115:3), certainly extends to all the actions of men. If God is the arbiter of peace and war, as is there said, and that without any exception, who will venture to say that men are borne along at random with a blind impulse, while He is unconscious or quiescent?

But the matter will be made clearer by special examples. From the first chapter of Job we learn that Satan appears in the presence of God to receive his orders, just as do the angels who obey spontaneously (Job 1:6; 2:1). The manner and the end are different, but still the fact is, that he cannot attempt anything without the will of God. But though afterwards his power to afflict the saint seems to be only a bare permission, yet as the sentiment is true, "The Lord gave, and the Lord has taken away; as it pleased the Lord, so it has been done," we infer that God was the author of that trial of which Satan and wicked robbers were merely the instruments. Satan's aim is to drive the saint to madness by despair. The Sabeans cruelly and wickedly make a sudden incursion to rob another of his goods. Job acknowledges that he was deprived of all his property, and brought to poverty, because such was the pleasure of God. Therefore, whatever men or Satan himself devise, God holds the helm, and makes all their efforts contribute to the execution of his judgements. God wills that the perfidious Ahab should be deceived; the devil offers his agency for that purpose, and is sent with a definite command to be a lying spirit in the mouth of all the prophets, (2 Kings 22:20,22.) If the blinding and infatuation of Ahab is a judgement from God, the fiction of bare permission is at an end; for it would be ridiculous for a judge only to permit, and not also to decree, what he wishes to be done at the very time that he commits the execution of it to his ministers.

3. God's will is a unity

As I have hitherto stated only what is plainly and unambiguously taught in Scripture, those who hesitate not to stigmatise what is thus taught by the sacred oracles, had better beware what kind of censure they employ. If, under a pretence of ignorance, they seek the praise of modesty, what greater arrogance can be imagined than to utter one word in opposition to the authority of God - to say, for instance, "I think otherwise," - "I would not have this subject touched?" But if they openly blaspheme, what will they gain by assaulting heaven? Such petulance, indeed, is not new. In all ages there have been wicked and profane men, who rabidly assailed this branch of doctrine. But what the Spirit declared of old by the mouth of David, (Ps. 51:6,) they will feel by experience to be true - God will overcome when he is judged. David indirectly rebukes the infatuation of those whose license is so unbridled, that from their grovelling spot of earth they not only plead against God, but arrogate to themselves the right of censuring him. At the same time, he briefly intimates that the blasphemies which they belch forth against heaven, instead of reaching God, only illustrate his justice, when the mists of their calumnies are dispersed. Even our faith, because founded on the sacred word of God, is superior to the whole world (cf. I John 5:4), and is able from its height to look down upon such mists.

Their first objection - that if nothing happens without the will of God, he must have two contrary wills, decreeing by a secret counsel what he has openly forbidden in his law - is easily disposed of. But before I reply to it, I would again remind my readers, that this cavil is directed not against me, but against the Holy Spirit, who certainly dictated this confession to that holy man Job, "The Lord gave, and the Lord has taken away," (Job 1:21) when, after being plundered by robbers, he acknowledges that their injustice and mischief was a just chastisement from God. And what says the Scripture elsewhere? The sons of Eli "hearkened not unto the voice of their father, because the Lord would slay them," (1 Sam. 2:25.) Another prophet also exclaims, "Our God is in the heavens: he has done whatsoever he has pleased," (Ps. 115:3.) I have already shown clearly enough that God is the author of all those things which, according to these objectors, happen only by his inactive permission. He testifies that he creates light and darkness, forms good and evil, (Is. 45:7;) that no evil happens which he has not done, (Amos 3:6.) Let them tell me whether God exercises his judgements willingly or unwillingly. As Moses teaches that he who is accidentally killed by the blow of an axe, is delivered by God into the hand of him who smites him, (Deut. 19:5, cf. Ex. 21:13.).

an interesting article on the use of sight and hearing metaphors, from lesson 5
at: http://www.law.pitt.edu/hibbitts/meta_int.htm
Building on the work of Marshall McLuhan, Walter Ong, David Howes and other scholars of the senses, this article examines the reconfiguration of contemporary American legal discourse represented by the apparent shift from mostly visually-evocative metaphors for law and legal practice (judicial "review", "bright-line" distinctions, "penumbras" of authority, "observing" the law, "squaring" precedents, etc.) towards a greater number of aurally-evocative figures of speech (law as "dialogue", "conversation", "polyphony", etc.).

[1.6] "Modal" metaphors of the sort examined in this Article can be particularly revealing of our circumstances and values. Modal metaphors directly or indirectly evoke specific modes or forms of human sensory experience: sight, sound, touch, smell, or taste. For example, if I call an attitude an "outlook," I am using a modal metaphor evoking visual experience. Alternatively, if I speak of the "texture" of an argument, I am using a modal metaphor evoking tactile experience. Over time, individuals may develop or demonstrate a penchant for modal metaphors favoring a particular sense. Far from being arbitrary, such a penchant may (as we shall see) reflect a broad cultural bias for that sense, an association with a group which in a specific historical or social context has indulged or has been forced to privilege that sense, and/or an inclination towards values which that sense has been deemed to phenomenologically support or promote.

[1.9] Modal metaphors can have an especially strong impact on how we think and what we do. If, for example, I call "thought" itself "reflection," I am figuratively characterizing thought as a visual enterprise. Insofar as reflection literally presumes a visual subject, the metaphor may subtly encourage thinkers to believe that they should look for intellectual stimulation, rather than listen for it; in other words, the metaphor may affect their epistemological orientation. The same visual metaphor may alternatively imply that only individuals from visually biased backgrounds can properly engage in thought, prompting individuals from other traditions that prize other senses to be dismissed (or not to regard themselves) as legitimate or competent participants in intellectual inquiry. In this context, the "casual" choice of a "simple" metaphor may have profoundly divisive social implications. Describing thought as "reflection" may even induce thinkers to behave in a manner considered appropriate to a visual process: for example, the metaphor may suggest that thinkers should passively watch the world, rather than become actively engaged with it.