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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,
1.16.3
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.
1.16.3
single events are so regulated by God, and all events so proceed from his determinate counsel, that nothing happens fortuitously.
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.
1.16.6
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!
1.16.6
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 doth not live by bread only (Deut. viii. 3), because it is not mere fulness that nourishes him, but the secret blessing of God.
Indeed, there could be no serious meaning in our prayer for daily bread, if God did not with paternal hand supply us with food.
1.16.7
Hence we maintain that, by his providence, not heaven and earth and inanimate creatures only, but also the counsels and wills of men are so governed as to move exactly in the course which he has destined.
1.16.8
there cannot be a greater absurdity than to hold that anything is done without the ordination of God;
When he uses the term permission, the meaning which he attaches to it will best appear from a single passage (De Trinit. Lib. iii. cap. 4), where he proves that the will of God is the supreme and primary cause of all things, because nothing happens without his order or permission.
1.16.8 Active permission
What seems to us contingence, faith will recognise as the secret impulse of God. The reason is not always equally apparent, but we ought undoubtedly to hold that all the changes which take place in the world are produced by the secret agency of the hand of God.
1.16.9
Though human life is beset with innumerable evils, the righteous, trusting to Divine Providence, feel perfectly secure.
1.17.15
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.
1.17.1
how Christ declares there is something more in the secret counsel of his Father than to chastise everyone as he deserves.
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 stupifies all our senses with terror, make us imagine that everything 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.
1.17.1 The comfort of God's providence
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 judments are a great deep (Ps. xxxvi. 7).
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, they are now no longer a deep, but a path in which they can walk safely-a lamp to guide their feet-a light of life-a school of clear and certain truth.
1.17.2 Providence is not dark for God's people
Lo, these are parts of his ways: but how little a portion is heard of him? (Job xxvi. 14.)
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.
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 intrusted us with the care of it,
1.17.4
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,
since in his boundless wisdom he well knows how to use bad instruments for good purposes.
nothing in Him save the legitimate use of their wickedness. But it is said he works by their means.
1.17.5
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?
The Christian, then, being most fully persuaded that all things come to pass by the dispensation of God, and that nothing happens fortuitously, will always direct his eye to him as the principal cause of events, at the same time paying due regard to inferior causes in their own place.
1.17.6
the chief aim of the historical books of Scripture is to show that the ways of his saints are so carefully guarded by the Lord, as to prevent them even from dashing their foot against a stone.
1.17.6 The purpose of historical events.
For he will thus consider with himself: Certainly it was the Lord that disposed the minds of these people in my favour, attaching them to me so as to make them the instruments of his kindness.
If there is no more effectual remedy for anger and impatience, he assuredly has not made little progress who has learned so to meditate on Divine Providence, as to be able always to bring his mind to this, The Lord willed it, it must therefore be borne; not only because it is unlawful to strive with him, but because he wills nothing that is not just and befitting.
1.17.8 - It is th LORD's doing
the Christian will not overlook inferior causes.
In fine, in the blessings which he receives, he will revere and extol God as the principal author, but will also honour men as his ministers, and perceive, as is the truth, that by the will of God he is under obligation to those, by whose hand God has been pleased to show him kindness.
1.17.9
If he is not left destitute of human aid, which he can employ for his safety, he will set it down as a divine blessing; but he will not, therefore, be remiss in taking measures, or slow in employing the help of those whom he sees possessed of the means of assisting him. Regarding all the aids which the creatures can lend him, as hands offered him by the Lord, he will avail himself of them as the legitimate instruments of Divine Providence.
path.
His mind will always be fixed on the Providence of God alone, and no consideration of present circumstances will be allowed to withdraw him from the steady contemplation of it.
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.
1.17.11
ignorance of Providence is the greatest of all miseries, and the knowledge of it the highest happiness.
1.17.11
Wherefore, as when we hear that God is angry, we ought not to imagine that there is any emotion in him, but ought rather to consider the mode of speech accommodated to our sense,
1.17.13
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 judgments.
1.18.1
That men do nothing save at the secret instigation of God, and do not discuss and deliberate on anything but what he has previously decreed with himself, and brings to pass by his secret direction, is proved by numberless clear passages of Scripture.
he cannot attempt anything without the will of God.
we infer that God was the author of that trial of which Satan and wicked robbers were merely the instruments.
Therefore, whatever men or Satan himself devise, God holds the helm, and makes all their efforts contribute to the execution of his judgments.
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
it is the merest trifling to substitute a bare permission for the providence of God,
Now, could anything be more feeble and insipid than to interpret as if Pharaoh had only allowed himself to be hardened?
not that he intends to teach wicked and obstinate man to obey spontaneously, but because he bends them to execute his judgments, just as if they carried their orders engraven on their minds.
1.18.2
Satan is also said to blind the minds of those who believe not (2 Cor. iv. 4). But how so, unless that a spirit of error is sent from God himself, making those who refuse to obey the truth to believe a lie?
The sum of the whole is this,-since the will of God is said to be the cause of all things, all the counsels and actions of men must be held to be governed by his providence; so that he not only exerts his power in the elect, who are guided by the Holy Spirit, but also forces the reprobate to do him service.
1.18.2
he acknowledges that their injustice and mischief was a just chastisement from God.
Did Job really aclnowledge it?
inactive permission.
when we cannot comprehend how God can will that to be done which he forbids us to do, let us call to mind our imbecility, and remember that the light in which he dwells is not without cause termed inaccessible (1 Tim. vi. 16), because shrouded in darkness.
Think about this!
