Providence
Moreover, as men’s dispositions are inclined to vain subtleties, any who do not hold fast to a good and right use of this doctrine can hardly avoid entangling themselves in inscrutable difficulties. Therefore it is expedient here to discuss briefly to what end Scripture teaches that all things are divinely ordained.
Three things, indeed, are to be noted. First, God’s providence must be considered with regard to the future as well as the past. Secondly, it is the determinative principle of all things in such a way that sometimes it works through an intermediary, sometimes without an intermediary, sometimes contrary to every intermediary. Finally, it strives to the end that God may reveal his concern for the whole human race, but especially his vigilance in ruling the church, which he deigns to watch more closely. Now this also ought to be added, that although either fatherly favour and beneficence or severity of judgement often shine forth in the whole course of providence, nevertheless sometimes the causes of the events are hidden. So the thought creeps in that human affairs turn and whirl at the blind urge of fortune; or the flesh incites us to contradiction, as if God were making sport of men by throwing them about like balls. It is, indeed, true that if we had quiet and composed minds ready to learn, the final outcome would show that God always has the best reason for his plan: either to instruct his own people in patience, or to correct their wicked affections and tame their lust, or to subjugate them to self-denial, or to arouse them from sluggishness; again, to bring low the proud, to shatter the cunning of the impious and to overthrow their devices. Yet however hidden and fugitive from our point of view the causes may be, we must hold that they are surely laid up with him, and hence we must exclaim with David: “Great, O God, are the wondrous deeds that thou hast done, and thy thoughts toward us cannot be reckoned; if I try to speak they would be more than can be told” [Ps 40:5]. For even though in our miseries our sins ought always to come to mind, that punishment itself may incite us to repentance, yet we see how Christ claims for the Father’s secret plan a broader justice than simply punishing each one as he deserves. For concerning the man born blind he says: “Neither he nor his parents sinned, but that God’s glory may be manifested in him” [John 9:3 p.]. For here our nature cries out, when calamity comes before birth itself, as if God with so little mercy thus punished the undeserving. Yet Christ testifies that in this miracle the glory of his Father shines, provided our eyes be pure.
But we must so cherish moderation that we do not try to make God render account to us, but so reverence his secret judgments as to consider his will the truly just cause of all things. When dense clouds darken the sky, and a violent tempest arises, because a gloomy mist is cast over our eyes, thunder strikes our ears and all our senses are benumbed with fright, everything seems to us to be confused and mixed up; but all the while a constant quiet and serenity ever remain in heaven. So must we infer that, while the disturbances in the world deprive us of judgement, God out of the pure light of his justice and wisdom tempers and directs these very movements in the best-conceived order to a right end. And surely on this point it is sheer folly that many dare with greater license to call God’s works to account, and to examine his secret plans, and to pass as rash a sentence on matters unknown as they would on the deeds of mortal men. For what is more absurd than to use this moderation toward our equals, that we prefer to suspend judgment rather than be charged with rashness; yet haughtily revile the hidden judgements of God, which we ought to hold in reverence?
Therefore no one will weigh God’s providence properly and profitably but him who considers that his business is with his Maker and the Framer of the universe, and with becoming humility submits himself to fear and reverence.
Institutes of the Christian Religion, Book I, Ch. XVII, Sec. 1-2a
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