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VirginiaHuguenot · #17 (**permalink**) 06-20-2006, 11:01 AM

I will offer some general thoughts as I continue to study and meditate upon this subject. It is good and profitable, as DTK noted, to consider the ways of the Lord in his dealings with us.

First, like the doctrine of predestination, which our Confession teaches "is to be handled with special prudence and care" (WCF III.8), so the works of God's providence are not to be "curiously" pried into or misapplied (WLC 113). Nevertheless, they are among the ways in which God makes himself known in the earth (Ps. 9.16; WLC 112) and we are therefore to take notice of and distinguish between both his general and special providences (WCF V.7) and to mark them well (Lam. 3.38-40; Ps. 107.43; Rom. 11.34; Ps. 101.1; Ps. 28.5; Fisher's Catechism 11/42-44).

Second, as taught by Dabney (Systematic Theology, Chap. 21) the doctrine of general providence necessarily requires the adjoining doctrine of special providence. Special providence is God's moral government over the affairs of men with particular regard to the church of God in all ages (John Gill, A Body of Doctrinal Divinity, Book III, Chap. 4; Rom. 8.28). God is not an absentee landlord as conceived by Deists who think of Providence as the Watchmaker who steps back and lets the watch run its course, but rather he is intimately and minutely involved in all of the affairs of men, from the least to the greatest. Thus, the Reformed who acknowledge God's sovereignty over all things confess that "my times are in thy hand" (Ps. 31.15).

Third, It is within the scope of God's general providence for the rain to fall on the just and the unjust (Matt. 5.45). It is not possible to discern the eternal love or hatred of God upon men simply by observing their state of well-being on earth (Job; Ps. 73; Luke 16.19-28; Fisher's Catechism 11/49). However, it is within the scope of God's special providence for temporal judgments (Amos 3.6; Isa. 45.7) to come upon men, both God's elect (2 Tim. 3.12; Heb. 12) and the wicked (Ps. 58.11; Luke 12.20; Luke 13.1-5). It is not always possible to discern a 1:1 correlation between sin and temporal judgment, for we all deserve condemnation all the time (excepting the pardon of our sins through Christ), though we know that God's mercy in withholding judgment upon sinners has its purpose too (Rom. 2.5). As Augustine said (quoted by John Flavel in The Work of Providence for the Saints), 'If no sin were punished here, no Providence would be believed; and if every sin should be punished here, no judgment would be expected.'

Fourth, God deals with men individually and collectively, as within the church (1 Pet. 4.17) "in all ages" (John Gill, A Body of Doctrinal Divinity, Book III, Chap. 4) and as with nations (Ps. 2.10-12; Ps. 9.17; Ps. 22.28; Prov. 14.34; Rev. 19.16; Rev. 21.24). God is Lord of the universe and there is no part of his creation that is exempted from his dominion. This is no less true today than it was before the canon of Scripture was closed. In fact, the mediatorial kingship of Christ commenced during Christ's ministry (Ps. 2.6-8; Isa. 9.6-7; Matt. 3.17; Heb. 1.5-8) and his death, resurrection and ascension (Matt. 28.18). He reigns even now (Heb. 2.8; 1 Cor. 15.25) and holds magistrates accountable to rule according to his revealed will (Ps. 2.10-12; Ps. 82.6; Dan. 2.21; Prov. 8.15-16; Prov. 16.12; Rom. 13.1-4). The raising up of both good and bad kings is by the providential hand of God, and tyrants are said to be a scourage of the Lord (Prov. 29.2; Isa. 10.5-6; John Gill, A Body of Doctrinal Divinity, Book III, Chap. 4) while good kings are said to be a blessing to the people (Prov. 29.2). Likewise, national calamities such as wars, famines, pestilence, drought and the like ought to move us to national soul-searching, if not national repentance.

Fifth, the way of wisdom is to both acknowledge that God's ways are far above our ways (Isa. 55.8-9) and that the secret things do belong unto the Lord (Deut. 29.29) but also that the manifest works of God in providence are to redound to his glory and to be known of men (Ps. 107.43). When Job was chastised or when Joseph was sold into slavery, who could have understood completely why it had to be so? Yet, we know that chatisements will come upon the godly (Heb. 12) and that oftentimes God afflicts both the just(ified) (WCF V.5) and the unjust(ified) (WCF V.6). What then is our duty when such notable events come? It is our duty to be sensible to the Lord's dealings with us. God makes himself known by means of judgments in the earth. Therefore, we should always examine our ways (Lam. 3.38-41; Ps. 139.23-24). We should not be proud when the wicked fall (Prov. 24.17; Luke 13.1-4) but we should take the opportunity to "likewise repent." When we experience hard providences, that is a chastening. Matthew Poole on Heb. 12.12 says that this passage is speaking of "the doctrine of God's chastening providences." Thomas Case likewise notes concerning Heb. 12 that "God hath consecrated thy sufferings by his teachings: afflictions have taken orders, as it were, and stand no longer in the rank of ordinary providences, but serve now in the order of gospel-ordinances, officiating in the holy garment of Divine promises, and to the same uses." (Treatise on Afflictions). (See also similar thoughts in Thomas Brooks' The Mute Christian under the Smarting Rod and Thomas Boston's The Crook in the Lot.) We should then employ every means to discover within ourselves whether there is an Achan in our heart (Josh. 7). It is not navel-gazing to examine one's heart (although in excess and without reference to the work and person of Jesus Christ it can become so). This is true collectively as well as individually, and especially applicable to the ministers in their duty (Preface to the Westminster Directory of Publick Worship: "...but that each one, by meditation, by taking heed to himself, and the flock of God committed to him, and by wise observing the ways of Divine Providence, may be careful to furnish his heart and tongue with further or other materials of prayer and exhortation, as shall be needful upon all occasions" (and see also the sections on days of thanksgiving, prayer and fasting). Yet, it is also equally true that the inscrutable ways of God may not lend themselves to an understanding of the immediate purpose of chastisement. An answer may not be evident to us, or at least not right away. Though the mystery of providence will one day be revealed to us in full (1 Cor. 13.12; Rev. 10.7), yet in our day we are called unto faith in God no matter what the trial (Heb. 11.1-6; Rom. 4.18-20). Therefore, as the doctrine of (special) providence is matter of great importance that joins things evident around us with things unknown to us, and must be handled with care, so there is a duty to be wise and understanding of the times (1 Chron. 12.32) and to trust in God no matter what and commit our way unto him (Job. 13.15; Ps. 37.5; Fisher's Catechism 11/55), not anxious, not murmuring against the Lord's providence. Then we may say with the Psalmist, "It is good for me that I have been afflicted: that I might learn thy statutes." (Ps. 119.71).

[Edited on 6-20-2006 by VirginiaHuguenot]