(Calvin, Institutes on the Christian Religion 1, part 17)
Chapter 17
17, Use to be made of the doctrine of providence.
This chapter may be conveniently divided into two parts: - I. A
general explanation is given of the doctrine of Divine Providence,
in so far as conducive to the solid instruction and consolation of
the godly, sect. 1, and specially sect. 2-12. First, however, those
are refuted who deny that the world is governed by the secret and
incomprehensible counsel of God; those also who throw the blame of
all wickedness upon God, and absurdly pretend that exercises of
piety are useless, sect. 2-5. Thereafter is added a holy meditation
on Divine Providence, which, in the case of prosperity, is painted
to the life, sect. 6-11.
II. A solution of two objections from passages of Scripture,
which attribute repentance to God, and speak of something like an
abrogation of his decrees.
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.
1. 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. 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:
7.) 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.) 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. 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. 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. 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.
5. 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!
6. These calumnies, or rather frenzied dreams, will easily be
dispelled by a pure and holy meditation on Divine Providence,
meditation such as piety enjoins, that we may thence derive the best
and sweetest fruit. 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. Next, he will have no doubt that
a special providence is awake for his preservation, and will not
suffer anything to happen that will not turn to his good and safety.
But as its business is first with men and then with the other
creatures, he will feel assured that the providence of God reigns
over both. In regard to men, good as well as bad, he will
acknowledge that their counsels, wishes, aims and faculties are so
under his hand, that he has full power to turn them in whatever
direction, and constrain them as often as he pleases. The fact that
a special providence watches over the safety of believers, is
attested by a vast number of the clearest promises. "Cast thy burden
upon the Lord, and he shall sustain thee: he shall never suffer the
righteous to be moved." "Casting all your care upon him: for he
careth for you." "He that dwelleth in the secret place of the Most
High, shall abide under the shadow of the Almighty." "He that
toucheth you, toucheth the apple of mine eye." "We have a strong
city: salvation will God appoint for walls and bulwarks." "Can a
woman forget her sucking child, that she should not have compassion
on the son of her womb? yea, they may forget, yet will I not forget
thee." Nay, 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. Therefore, as we a little ago justly exploded the opinion of
those who feign a universal providence, which does not condescend to
take special care of every creature, so it is of the highest moment
that we should specially recognise this care towards ourselves.
Hence, our Saviour, after declaring that even a sparrow falls not to
the ground without the will of his Father, immediately makes the
application, that being more valuable than many sparrows, we ought
to consider that God provides more carefully for us. He even extends
this so far, as to assure us that the hairs of our head are all
numbered. What more can we wish, if not even a hair of our head can
fall, save in accordance with his will? I speak not merely of the
human race in general. God having chosen the Church for his abode,
there cannot be a doubt, that in governing it, he gives singular
manifestations of his paternal care.
7. The servant of God being confirmed by these promises and
examples, will add the passages which teach that all men are under
his power, whether to conciliate their minds, or to curb their
wickedness, and prevent it from doing harm. For it is the Lord who
gives us favour, not only with those who wish us well, but also in
the eyes of the Egyptians, (Exod. 3: 21,) in various ways defeating
the malice of our enemies. Sometimes he deprives them of all
presence of mind, so that they cannot undertake anything soundly or
soberly. In this ways he sends Satan to be a lie in the mouths of
all the prophets in order to deceive Ahab, (1 Kings 22: 22,) by the
counsel of the young men he so infatuates Rehoboam, that his folly
deprives him of his kingdom, (1 Kings 12: 10, 15.) Sometimes when he
leaves them in possession of intellect, he so fills them with terror
and dismays that they can neither will nor plan the execution of
what they had designed. Sometimes, too, after permitting them to
attempt what lust and rage suggested, he opportunely interrupts them
in their career, and allows them not to conclude what they had
begun. Thus the counsel of Ahithophel, which would have been fatal
to David, was defeated before its time, (2 Sam. 17: 7, 14.) Thus,
for the good and safety of his people, he overrules all the
creatures, even the devil himself who, we see, durst not attempt any
thing against Job without his permission and command. This knowledge
is necessarily followed by gratitude in prosperity, patience in
adversity, and incredible security for the time to come. Every
thing, therefore, which turns out prosperous and according to his
wish, the Christian will ascribe entirely to God, whether he has
experienced his beneficence through the instrumentality of men, or
been aided by inanimate creatures. 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. In an abundant harvest he will think
that it is the Lord who listens to the heaven, that the heaven may
listen to the earth, and the earth herself to her own offspring; in
other cases, he will have no doubt that he owes all his prosperity
to the divine blessing, and, admonished by so many circumstances,
will feel it impossible to be ungrateful.
8. If any thing adverse befalls him, he will forthwith raise
his mind to God, whose hand is most effectual in impressing us with
patience and placid moderation of mind. Had Joseph kept his thoughts
fixed on the treachery of his brethren, he never could have resumed
fraternal affection for them. But turning toward the Lord, he forgot
the injury, and was so inclined to mildness and mercy, that he even
voluntarily comforts his brethren, telling them, "Be not grieved nor
angry with yourselves that ye sold me hither; for God did send me
before you to preserve life." "As for you, ye thought evil against
me; but God meant it unto good," (Gen. 45: 5; 50: 20.) Had Job
turned to the Chaldees, by whom he was plundered, he should
instantly have been fired with revenge, but recognising the work of
the Lord, he solaces himself with this most beautiful sentiment:
"The Lord gave, and the Lord has taken away; blessed be the name of
the Lord," (Job 1: 21.) So when David was assailed by Shimei with
stones and curses, had he immediately fixed his eyes on the man, he
would have urged his people to retaliate the injury; but perceiving
that he acts not without an impulse from the Lord, he rather calms
them. "So let him curse," says he, "because the Lord has said unto
him, Curse David." With the same bridle he elsewhere curbs the
excess of his grief, "I was dumb, I opened not my mouth, because
thou didst it," (Ps. 39: 9.) 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.
The whole comes to this. When unjustly assailed by men, overlooking
their malice, (which could only aggravate our grief, and whet our
minds for vengeance,) let us remember to ascend to God, and learn to
hold it for certain, that whatever an enemy wickedly committed
against us was permitted, and sent by his righteous dispensation.
Paul, in order to suppress our desire to retaliate injuries, wisely
reminds us that we wrestle not with flesh and blood, but with our
spiritual enemy the devil, that we may prepare for the contest,
(Eph. 6: 12.) But to calm all the impulses of passion, the most
useful consideration is, that God arms the devil, as well as all the
wicked, for conflict, and sits as umpire, that he may exercise our
patience. But if the disasters and miseries which press us happen
without the agency of men, let us call to mind the doctrine of the
Law, (Deut. 28: 1,) that all prosperity has its source in the
blessing of God, that all adversity is his curse. And let us tremble
at the dreadful denunciation, "And if ye will not be reformed by
these things, but will walk contrary unto me; then will I also walk
contrary unto you," (Lev. 26: 23, 24.) These words condemn our
torpor, when, according to our carnal sense, deeming that whatever
happens in any way is fortuitous, we are neither animated by the
kindness of God to worship him, nor by his scourge stimulated to
repentance. And it is for this reason that Jeremiah, (Lament. 3:
38,) and Amos, (Amos 3: 6,) expostulated bitterly with the Jews, for
not believing that good as well as evil was produced by the command
of God. To the same effect are the words in Isaiah, "I form the
light and create darkness: I make peace and create evil. I the Lord
do all these things," (Is: 45: 7.)
9. At the same time, the Christian will not overlook inferior
causes. For, while he regards those by whom he is benefited as
ministers of the divine goodness, he will not, therefore, pass them
by, as if their kindness deserved no gratitude, but feeling
sincerely obliged to them, will willingly confess the obligation,
and endeavour, according to his ability, to return it. 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. If he sustains any loss through negligence or imprudence,
he will, indeed, believe that it was the Lord's will it should so
be, but, at the same time, he will impute it to himself. If one for
whom it was his duty to care, but whom he has treated with neglect,
is carried off by disease, although aware that the person had
reached a limit beyond which it was impossible to pass, he will not,
therefore, extenuate his fault, but, as he had neglected to do his
duty faithfully towards him, will feel as if he had perished by his
guilty negligence. Far less where, in the case of theft or murder,
fraud and preconceived malice have existed, will he palliate it
under the pretext of Divine Providence, but in the same crime will
distinctly recognise the justice of God, and the iniquity of man, as
each is separately manifested. But in future events, especially,
will he take account of such inferior causes. 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. And as he is uncertain what the
result of any business in which he engages is to be, (save that he
knows, that in all things the Lord will provide for his good,) he
will zealously aim at what he deems for the best, so far as his
abilities enable him. In adopting his measures, he will not be
carried away by his own impressions, but will commit and resign
himself to the wisdom of God, that under his guidance he may be led
into the right path. However, his confidence in external aid will
not be such that the presence of it will make him feel secure, the
absence of it fill him with dismay, as if he were destitute. 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. Thus Joab, while he
acknowledges that the issue of the battle is entirely in the hand of
God, does not therefore become inactive, but strenuously proceeds
with what belongs to his proper calling, "Be of good courage," says
he, "and let us play the men for our people, and for the cities of
our God; and the Lord do that which seemeth him good," (2 Sam. 10:
12.) The same conviction keeping us free from rashness and false
confidence, will stimulate us to constant prayer, while at the same
time filling our minds with good hope, it will enable us to feel
secure, and bid defiance to all the dangers by which we are
surrounded.
10. Here we are forcibly reminded of the inestimable felicity
of a pious mind. Innumerable are the ills which beset human life,
and present death in as many different forms. Not to go beyond
ourselves, since the body is a receptacle, nay the nurse, of a
thousand diseases, a man cannot move without carrying along with him
many forms of destruction. His life is in a manner interwoven with
death. For what else can be said where heat and cold bring equal
danger? Then, in what direction soever you turn, all surrounding
objects not only may do harm, but almost openly threaten and seem to
present immediate death. Go on board a ship, you are but a plank's
breadth from death. Mount a horse, the stumbling of a foot endangers
your life. Walk along the streets, every tile upon the roofs is a
source of danger. If a sharp instrument is in your own hand, or that
of a friend, the possible harm is manifest. All the savage beasts
you see are so many beings armed for your destruction. Even within a
high walled garden, where everything ministers to delight, a serpent
will sometimes lurk. Your house, constantly exposed to fire,
threatens you with poverty by day, with destruction by night. Your
fields, subject to hail, mildew, drought, and other injuries,
denounce barrenness, and thereby famine. I say nothing of poison,
treachery, robbery, some of which beset us at home, others follow us
abroad. Amid these perils, must not man be very miserable, as one
who, more dead than alive, with difficulty draws an anxious and
feeble breath, just as if a drawn sword were constantly suspended
over his neck? It may be said that these things happen seldom, at
least not always, or to all, certainly never all at once. I admit
it; but since we are reminded by the example of others, that they
may also happen to us, and that our life is not an exception any
more than theirs, it is impossible not to fear and dread as if they
were to befall us. What can you imagine more grievous than such
trepidation? Add that there is something like an insult to God when
it is said, that man, the noblest of the creatures, stands exposed
to every blind and random stroke of fortune. Here, however, we were
only referring to the misery which man should feel, were he placed
under the dominion of chance.
11. 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.)
How comes it, I ask, that their confidence never fails, but
just that while the world apparently revolves at random, they know
that God is every where at work, and feel assured that his work will
be their safety? When assailed by the devil and wicked men, were
they not confirmed by remembering and meditating on Providence, they
should, of necessity, forthwith despond. But when they call to mind
that the devil, and the whole train of the ungodly, are, in all
directions, held in by the hand of God as with a bridle, so that
they can neither conceive any mischief, nor plan what they have
conceived, nor how much soever they may have planned, move a single
finger to perpetrate, unless in so far as he permits, nay, unless in
so far as he commands; that they are not only bound by his fetters,
but are even forced to do him service, - when the godly think of all
these things they have ample sources of consolation. For, as it
belongs to the lord to arm the fury of such foes and turn and
destine it at pleasure, so it is his also to determine the measure
and the end, so as to prevent them from breaking loose and wantoning
as they list. Supported by this conviction, Paul, who had said in
one place that his journey was hindered by Satan, (1 Thess. 2: 18,)
in another resolves, with the permission of God, to undertake it, (1
Cor. 16: 7.) If he had only said that Satan was the obstacle, he
might have seemed to give him too much power, as if he were able
even to overturn the counsels of God; but now, when he makes God the
disposer, on whose permission all journies depend, he shows, that
however Satan may contrive, he can accomplish nothing except in so
far as He pleases to give the word. For the same reason, David,
considering the various turns which human life undergoes as it
rolls, and in a manner whirls around, retakes himself to this
asylum, "My times are in thy hand," (Ps. 31: 15.) He might have said
the course of life or time in the singular number, but by times he
meant to express, that how unstable soever the condition of man may
be, the vicissitudes which are ever and anon taking place are under
divine regulation. Hence Rezin and the king of Israel, after they
had joined their forces for the destruction of Israel, and seemed
torches which had been kindled to destroy and consume the land, are
termed by the prophet "smoking fire brands." They could only emit a
little smoke, (Is. 7: 4.) So Pharaoh, when he was an object of dread
to all by his wealth and strength, and the multitude of his troops,
is compared to the largest of beasts, while his troops are compared
to fishes; and God declares that he will take both leader and army
with his hooks, and drag them whither he pleases, (Ezek. 29: 4.) In
one word, not to dwell longer on this, give heed, and you will at
once perceive that ignorance of Providence is the greatest of all
miseries, and the knowledge of it the highest happiness.
12. On the Providence of God, in so far as conducive to the
solid instruction and consolation of believers, (for, as to
satisfying the curiosity of foolish men, it is a thing which cannot
be done, and ought not to be attempted,) enough would have been
said, did not a few passages remain which seem to insinuate,
contrary to the view which we have expounded, that the counsel of
God is not firm and stable, but varies with the changes of sublunary
affairs. First, in reference to the Providence of God, it is said
that he repented of having made man, (Gen. 6: 6,) and of having
raised Saul to the kingdom, (1 Sam. 15: 11,) and that he will repent
of the evil which he had resolved to inflict on his people as soon
as he shall have perceived some amendment in them, (Jer. 18: 8.)
Secondly, his decrees are sometimes said to be annulled. He had by
Jonah proclaimed to the Ninevites, "Yet forty days and Nineveh shall
be overthrown," but, immediately on their repentance, he inclined to
a more merciful sentence, (Jonah 3: 4-10.) After he had, by the
mouth of Isaiah, given Hezekiah intimation of his death, he was
moved by his tears and prayers to defer it, (Is. 38: 15; 2 Kings 20:
15.) Hence many argue that God has not fixed human affairs by an
eternal decree, but according to the merits of each individual, and
as he deems right and just, disposes of each single year, and day,
and hour. As to repentance, we must hold that it can no more exist
in God than ignorance, or error, or impotence. If no man knowingly
or willingly reduces himself to the necessity of repentance, we
cannot attribute repentance to God without saying either that he
knows not what is to happen, or that he cannot evade it, or that he
rushes precipitately and inconsiderately into a resolution, and then
forthwith regrets it. But so far is this from the meaning of the
Holy Spirit, that in the very mention of repentance he declares that
God is not influenced by any feeling of regret, that he is not a man
that he should repent. And it is to be observed, that, in the same
chapter, both things are so conjoined, that a comparison of the
passages admirably removes the appearance of contradiction. When it
is said that God repented of having made Saul king, the term change
is used figuratively. Shortly after, it is added, "The Strength of
Israel will not lie nor repent; for he is not a man, that he should
repent," (1 Sam. 15: 29.) In these words, his immutability is
plainly asserted without figure. Wherefore it is certain that, in
administering human affairs, the ordination of God is perpetual and
superior to every thing like repentance. That there might be no
doubt of his constancy, even his enemies are forced to bear
testimony to it. For, Balaam, even against his will, behaved to
break forth into this exclamation, "God is not a man, that he should
lie; neither the son of man, that he should repent: has he said, and
shall he not do it? or has he spoken, and shall he not make it
good?" (Num. 23: 19.)
13. What then is meant by the term repentance? The very same
that is meant by the other forms of expression, by which God is
described to us humanly. Because our weakness cannot reach his
height, any description which we receive of him must be lowered to
our capacity in order to be intelligible. And the mode of lowering
is to represent him not as he really is, but as we conceive of him.
Though he is incapable of every feeling of perturbation, he declares
that he is angry with the wicked. 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, God appearing to us like one inflamed and irritated
whenever he exercises judgement, so we ought not to imagine any
thing more under the term repentance than a change of action, men
being wont to testify their dissatisfaction by such a change. Hence,
because every change whatever among men is intended as a correction
of what displeases, and the correction proceeds from repentance, the
same term applied to God simply means that his procedure is changed.
In the meantime, there is no inversion of his counsel or will, no
change of his affection. What from eternity he had foreseen,
approved, decreed, he prosecutes with unvarying uniformity, how
sudden soever to the eye of man the variation may seem to be.
14. Nor does the Sacred History, while it relates that the
destruction which had been proclaimed to the Ninevites was remitted,
and the life of Hezekiah, after an intimation of death, prolonged,
imply that the decrees of God were annulled. Those who think so
labour under delusion as to the meaning of threatening, which,
though they affirm simply, nevertheless contain in them a tacit
condition dependent on the result. Why did the Lord send Jonah to
the Ninevites to predict the overthrow of their city? Why did he by
Isaiah give Hezekiah intimation of his death? He might have
destroyed both them and him without a message to announce the
disaster. He had something else in view than to give them a warning
of death, which might let them see it at a distance before it came.
It was because he did not wish them destroyed but reformed, and
thereby saved from destruction. When Jonah prophesies that in forty
days Nineveh will be overthrown, he does it in order to prevent the
overthrow. When Hezekiah is forbidden to hope for longer life, it is
that he may obtain longer life. Who does not now see that, by
threatening of this kind, God wished to arouse those to repentance
whom he terrified, that they might escape the judgement which their
sins deserved? If this is so, the very nature of the case obliges us
to supply a tacit condition in a simple denunciation. This is even
confirmed by analogous cases. The Lord rebuking King Abimelech for
having carried off the wife of Abraham, uses these words: "Behold,
thou art but a dead man, for the woman which thou hast taken; for
she is a man's wife." But, after Abimelech's excuse, he thus speaks:
"Restore the man his wife, for he is a prophet, and he shall pray
for thee, and thou shalt live; and if thou restore her not, know
thou that thou shalt surely die, thou and all that art thine," (Gen.
20. 3, 7.) You see that, by the first announcement, he makes a deep
impression on his mind, that he may render him eager to give
satisfaction, and that by the second he clearly explains his will.
Since the other passages may be similarly explained, you must not
infer from them that the Lord derogated in any respect from his
former counsel, because he recalled what he had promulgated. When,
by denouncing punishment, he admonishes to repentance those whom he
wishes to spare, he paves the way for his eternal decree, instead of
varying it one whit either in will or in language. The only
difference is, that he does not express, in so many syllables, what
is easily understood. The words of Isaiah must remain true, "The
Lord of hosts has purposed, and who shall disannul it? And his hand
is stretched out, and who shall turn it back?" (Isaiah 14: 27.)
Calvin, Institutes on the Christian Religion, Volume 1
(continued in part 16...)
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