“We believe that the same God, after he had created all things, did not forsake them, or give them up to fortune or chance, but that he rules and governs them according to his holy will, so that nothing happens in this world without his appointment: nevertheless, God neither is the author of, nor can he be charged with the sins which are committed. For his power and goodness are so great and incomprehensible, that he orders and executes his work in the most excellent and just manner, even then, when devils and wicked men act unjustly. And, as to what he doth surpassing human understanding, we will not curiously inquire into, farther than our capacity will admit of; but with the greatest humility and reverence adore the righteous judgments of God, which are hid from us, contenting ourselves that we are disciples of Christ, to learn only those things which he has revealed to us in his Word, without transgressing these limits. This doctrine affords us unspeakable consolation, since we are taught thereby that nothing can befall us by chance, but by the direction of our most gracious and heavenly Father; who watches over us with a paternal care, keeping all creatures so under his power, that not a hair of our head (for they are all numbered), nor a sparrow, can fall to the ground, without the will of our Father, in whom we do entirely trust; being persuaded, that he so restrains the devil and all our enemies, that without his will and permission, they cannot hurt us. And therefore we reject that damnable error of the Epicureans, who say that God regards nothing, but leaves all things to chance.”
This article speaks of:
I. The doctrine of God’s providence:
A. Negatively:
1. God did not:
a. Forsake the things He had created.
b. Nor give them up to fortune or chance.
c. To this may be added that He did not leave the world to run by its own laws.
2. This, that God did so leave the world to itself is the error:
a. Of the old Epicureans, mentioned in this article.
b. Of the modern Deists, who deny God’s immanence in the world.
c. With application to man, of all Pelagians, who withdraw man’s will from God’s control and government.
B. Positively:
1. The doctrine of divine providence implies, first of all the truth of God’s preservation of all things:
a. This is not directly mentioned in the article, though implied.
b. By God’s preservation of all things is meant:
1) His omnipresent power whereby He upholds all things.
2) And whereby He gives them their continued existence.
2. God’s government of all things:
a. This is mentioned Ln the article:
1) He rules and governs them according to His own will.
2) So that nothing happens in this world without His appointment.
b. This may be distinguished as:
1) Government of His moral creatures, called “cooperation.”
2) Government of His brute creation, rain and drought, sickness and health, etc.
3. God’s government and sin:
a. The article warns us that God is not the author, nor must be charged with the sins that are committed.
b. This does not mean that He does not accomplish His purpose even through the sins of men, nor that these are done without His providential government.
c. But it does mean that God remains holy, even when He accomplishes His purpose through the sinful acts of men and devils.
II. The consolation of this doctrine:
A. Our heavenly Father directs all:
1. He is:
a. Our Father in Christ,
b. Who loves us, and purposes to cause all things to work to our salvation.
2. He directs all things, so that nothing can befall us by chance; even the smallest things are kept under His power: the hairs of our head, the sparrow.
B. Protects us against our enemies:
1. He “restrains” them:
a. Better: “holds” them.
b. Surely not: He restrains them by common grace, as 1924 has it.
2. So that:
a. They cannot hurt us,
b. Must work for our good.