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We're in chapter 5 of Divine 
Providence. I'll read the chapter, and then 
we'll look at some of the specifics in it. So chapter 5 of Divine 
Providence, beginning in paragraph 1. God, the good creator of all 
things, in his infinite power and wisdom, doth uphold, direct, 
dispose, and govern all creatures and things, from the greatest 
even to the least, by his most wise and holy providence, to 
the end for the which they were created, according unto his infallible 
foreknowledge, and the free and immutable counsel of his own 
will, to the praise of the glory of his wisdom, power, justice, 
infinite goodness, and mercy. Although in relation to the foreknowledge 
and decree of God, the first cause, all things come to pass 
immutably and infallibly, so that there is not anything befalls 
any by chance or without his providence. Yet by the same providence 
he ordereth them to fall out according to the nature of second 
causes, either necessarily, freely, or contingently. God in his ordinary 
providence maketh use of means, yet is free to work without, 
above, and against them at his pleasure. The almighty power, 
unsearchable wisdom, and infinite goodness of God so far manifest 
themselves in his providence that his determinate counsel 
extendeth itself even to the first fall, and all other sinful 
actions both of angels and men. and that not by a bare permission, 
which also he most wisely and powerfully boundeth, and otherwise 
ordereth and governeth, in a manifold dispensation to his most holy 
ends. Yet so, as the sinfulness of 
their acts proceedeth only from the creatures and not from God, 
who being most holy and righteous, neither is nor can be the author 
or approver of sin. The most wise, righteous, and 
gracious God doth oftentimes leave for a season his own children 
to manifold temptations and the corruptions of their own hearts, 
to chastise them for their former sins, or to discover unto them 
the hidden strength of corruption and deceitfulness of their hearts, 
that they may be humbled, and to raise them to a more close 
and constant dependence for their support upon himself. and to 
make them more watchful against all future occasions of sin and 
for other just and holy ends, so that whatsoever befalls any 
of his elect is by his appointment for his glory and their good. 
As for those wicked and ungodly men whom God as a righteous judge 
for former sin doth blind and harden, From them he not only 
withholdeth his grace, whereby they might have been enlightened 
in their understanding, and wrought upon in their hearts, but sometimes 
also withdraweth the gifts which they had, and exposeth them to 
such objects as their corruption makes occasion of sin, and withal 
gives them over to their own lusts, the temptations of the 
world, and the power of Satan. whereby it comes to pass that 
they harden themselves even under those means which God useth for 
the softening of others. As the providence of God doth 
in general reach to all creatures, so after a most special manner 
it taketh care of his church, and disposeth of all things to 
the good thereof. Amen. Well, as we have been considering 
in the Confession of Faith, we saw Chapter 3 is the decree of 
God. And the Westminster Shorter Catechism 
asks, how does God execute his decrees? God executes his decrees 
in the words of creation and providence. So the decree in 
Chapter 3, and then creation in Chapter 4, and now flowing 
from that is providence. And again, the Westminster Shorter 
Catechism asks, what is God's works of providence? God's works 
of providence are his most holy, wise, and powerful preserving 
and governing all his creatures and all their actions. A good 
summary statement of what we find here in Chapter 5 of Divine 
Providence. And then one final quotation 
before we look in detail at this particular chapter. It's made 
by Sam Waldron. He says, the doctrine of providence 
as unfolded in this chapter, is closely related to and rooted 
in the doctrine of the decree found in chapter 3. The decree 
is the blueprint or plan. Providence carries out the blueprint 
or plan by guiding the actual course of history. The decree 
takes place in eternity. Providence takes place in history. So that's a good distinction 
to make with reference to the decree. It is before the foundation 
of the world God has determined or purposed whatsoever comes 
to pass. And he executes that decree historically 
in the works of creation and as well in the work of providence. So first we see in paragraph 
one the doctrine stated, and then in paragraphs two to seven 
the doctrine explained, how the doctrine of providence relates 
to other things in the scripture and in the world. But notice 
in the first place the doctrine stated in paragraph one, the 
author of the divine providence. It's not fate, it's not luck, 
it's not happenstance, it's not fortune, it is rather a sovereign 
God who governs all his creatures and all their actions. So God, 
the good creator of all things. And that's an important statement. 
God, the good creator of all things. Remember in chapter 2 
of God and of the Holy Trinity, we have spelled out in that particular 
chapter, in paragraph 1, the perfections of God. Paragraph 
two, how God relates to creature, and then paragraph three, the 
internal relations within the Godhead. But the fact is, is 
that this God is good. He is kind. He's gracious. He 
is merciful. He is full of loving kindness 
to his creation. So this is not blind fate, it's 
not happenstance, again it's not fortune, but rather God the 
good creator of all things. And then notice the foundation 
of this. It is infinite power and wisdom. So it is predicated upon the 
infinite power of God and on the infinite wisdom of God. Again, 
things that chapter 2 specifies concerning who God is. Very important 
that we get chapter 2 as we move through the rest of the confession, 
because the rest of the confession goes back, or at least incorporates, 
what we know of God from chapter 2 in order to present the particular 
doctrine. So it is according to his infinite 
power and wisdom, and then notice its essence, or it's spelled 
out. It says, he doth uphold, direct, dispose, and govern all 
creatures and things, from the greatest even to the least, by 
his most wise and holy providence, to the end for the which they 
were created, according unto his infallible foreknowledge, 
and the free and immutable counsel of his own will. So in terms 
of the characteristics, he upholds, directs, disposes, and governs. 
If you remember back to the decree, we saw that this is, in fact, 
comprehensive. Turn to Ephesians chapter 1. 
So both the decree and eternity past, and then the doctrine of 
providence display that God governs the whole system of things in 
general. So in Ephesians chapter 1 at 
verse 11, In him also we have obtained an inheritance, being 
predestined according to the purpose of him who works all 
things according to the counsel of his will. Sometimes statements 
like this in the Bible trouble people. That's because they don't 
understand who the God of the Bible is. God, by definition, 
knows the end from the beginning. God, by definition, has predetermined, 
predestined, foreordained everything that comes to pass. If it is 
not the case that the God of the Bible is all-powerful and 
all-sovereign, there's no ground upon which we have a doctrine 
of providence. I mean, he may get lucky. He 
may benefitly, or in a way, turn the course of things in such 
a way as to accomplish his purposes. But this statement in Ephesians 
111 is absolutely positively without debate in terms of who 
God is. In Him also we have obtained 
an inheritance, being predestined according to the purpose of Him, 
who works all things according to the counsel of His will. Everything, 
not just some things, not just in the redemptive order, but 
as well. Creation. and providence, just like the 
Confession says. He doth uphold, direct, dispose, 
and govern all creatures and things from the greatest even 
to the least. Turn back to Proverbs chapter 
16. We see what we look at as fortuitous events They are under 
God's decree, and they are under His providence in terms of history. In Proverbs chapter 16 at verse 
33, it says, the lot is cast into the lap, but its every decision 
is from the Lord. Something more that we are keen to is the roll of the dice. 
The dice are rolled, and they're cast onto the table, but every 
decision is from the Lord. There's no happenstance. It's 
not fortuitous. It's not fate. It's not that 
God is hoping that the outcome is going to be a seven, or that 
God is hoping that the outcome is going to be a longer lot. And then notice as well in Matthew 
chapter 10. So what we would perceive to 
be the insignificant things are nevertheless under God's 
providential control. In Matthew chapter 10, the Lord 
Jesus is cautioning his disciples against fear. Don't fear man, 
rather fear God. Notice in verse 27, whatever 
I tell you in the dark, speak in the light. And what you hear 
in the air, preach on the housetops. And do not fear those who kill 
the body but cannot kill the soul, but rather fear him who 
is able to destroy both soul and body in hell. And then notice, 
are not two sparrows sold for a copper coin? And not one of 
them falls to the ground apart from your father's will, but 
the very hairs of your head are all numbered. Do not fear, therefore, 
you are of more value than many sparrows. So what we might perceive 
to be insignificant things. just kind of look after themselves, 
sparrows and the number of hairs that are on our head and the 
casting of the lot. God is only concerned with kings 
and authorities. God is only concerned with the 
redemption of sin. No, everything is under God's 
providence. Everything is governed by him, 
all his creatures and all their actions, just as the confession 
says. And then as well, the free actions 
of men. You can go back to Proverbs 21. 
Proverbs chapter 21, the free actions of men in our chapter 
will deal with this as well in light of providence. But in Proverbs 
21.1, the king's heart is in the hand of the Lord. Like the 
rivers of water, he turns it wherever he wishes. Whatever 
kings and authorities are doing today, they're doing it according 
to their own choice, to their own free will. But it's under 
the providential ordering of God Most High. If you look at 
the end of the chapter at paragraph seven, as the providence of God 
doth in general reach to all creatures, so after a most special 
manner it taketh care of his church and disposeth of all things 
to the good thereof. Again, the practicality of this 
doctrine is to provide and afford comfort to the believer. So you 
look at a Proverbs 21.1, you look at it in light of the civil 
authority in our own generation, and you might think that they're 
renegade, they're maverick, they're outside of the control and plan 
and purpose of God, but that's not the case. Like the rivers 
of water, he turns it wherever he wishes. So whatever transpires, 
whatever falls out for God's people and image-bearers as image-bearers 
is under the direct plan, purpose, and control of God Almighty. And then as well, the sinful 
actions of men are under that providence, which the Confession 
will deal with in more detail as we look at it further. But 
back to paragraph one. So the purpose is specified as 
well. in terms of the reason for this. Notice at the end of paragraph 
one. Notice that he is not sovereign over the providential order so 
that everything always goes well for us. Now, Romans 8, 28 promises that 
God will work all things out for the good of those who love 
him, those who are the called according to his purpose, but 
that's not to tell us of all things. That's not the purpose 
of all things. Our happiness, our beatitude, 
our blessing, our benefit, That's not the primary emphasis in scripture. The confession gets it to the 
praise of the glory of His wisdom, His power, His justice, His infinite 
goodness, and His mercy. So the goal of creation, according 
to chapter 4, paragraph 1, the goal of His decree in chapter 
3, paragraph 3, brings glory to God Most High. And the same 
thing with reference to providence. everything that God does ultimately 
redounds for His praise, His glory, His honor, and His majesty. Now notice the doctrine explained 
in paragraphs 2 to 7. So you have this general statement 
or definition of what providence means in paragraph one, and now 
in paragraphs two to seven, it's fleshed out, it's applied, it's 
seen in relation to other things that the Bible teaches us. Because 
of course, when we learn this, that God, you know, upholds all 
things, he directs and disposes and governs all his creatures 
and all their actions, it probably produces in us some degree of 
question, some sort of a scratch of the head to think, well, what 
about this, or what about that? Well, it evoked that from the 
divines at both Westminster Assembly, as well at the Savoy Declaration, 
and the London Baptist Confession. These things have to be fleshed 
out and teased out in relation to other things that the Bible 
teaches. That's what systematic theology does. It sets forth 
truth, and then shows its connection to other truths. And this is 
what preachers should do. They should preach texts of scripture, 
and as well try to synthesize those texts of scripture with 
other texts that may seem to be in competition with that particular 
text. So in other words, systematic 
theology is necessary for the believer so that they can appreciate 
the totality of God's word and how it applies in each and every 
situation. So notice in terms of the doctrine 
explained. In the first place you have divine 
providence and second causes in paragraph two. If you go back 
to chapter 3 of God's decree, you have that as well in paragraph 
1. Notice, God has decreed in himself 
from all eternity by the most wise and holy counsel of his 
own will freely and unchangeably all things. whatsoever comes 
to pass. So if we know that, we might 
be inclined to think, well then whatever we do, we do because 
God has a gun to our head. No, notice what it says. Yet 
so as thereby is God neither the author of sin, nor hath fellowship 
with any therein, nor is violence offered to the will of the creature. 
nor yet is the liberty or contingency of second causes taken away, 
but rather established, in which appears his wisdom in disposing 
all things, and power and faithfulness in accomplishing his decree." 
Have you ever witnessed to, I mean it feels like you're witnessing 
to, other Christians in terms of reform doctrine? Have you 
ever brought to bear upon, say, an Arminian or somebody who's 
inconsistent in the Christian faith? You've had to show them 
what the Bible says concerning God's absolute sovereignty. What 
do they typically do? They offer up a lot of opposition. They don't usually say, oh, wow, 
I see it. I mean, on occasion, you might 
run into that. You might be that last one, that 
straw that broke the camel's back. You show them a text, and 
then it is, as it were, heaven's open, and they saw paradise. 
But typically, they offer up a lot of opposition. They offer 
up a lot of objections. They ask a lot of questions. 
Well, what about this? Or what about that? That's the 
history of theology. This is the 17th century. Look at the kinds of things that 
they are dealing with. It's the sorts of things that 
no doubt they had faced and that previous generations of Christians 
had faced. Romans chapter 9 evidences the 
same reality. because the Apostle Paul is having 
to vindicate the justice of God. And the Apostle Paul is countering 
questions that are being offered up, like, well then, why does 
he still find fault with us? Again, this isn't a brand new 
piece of data from somebody in 21st century Chile. Well, if 
that's true about God's sovereignty, then what about this? Well, everybody 
who's ever heard it has asked that question. And those questions 
have been sufficiently and robustly and systematically answered in 
and by the church throughout our history. So we have a compendium 
here of information that is most helpful for us when we deal with 
those who have problems with God's absolute sovereignty. Because 
that's ultimately what it's about, right? It's ultimately a problem 
with the Godhood of God. We want God to be God insofar 
as he benefits us, but we really aren't into a God who has foreordained 
whatsoever comes to pass. Even the COVID-19 pandemic, where 
God has foreordained whatsoever comes to pass. Even the car accident 
that takes the family that we know and love. We have problems 
with God when it doesn't appear that God is doing what we want 
him to do. And that's typically the basis 
upon which these objections arise. And again, the apostle has to 
deal with it. Romans 3, some slanderously state 
that we are preaching that it's okay to stay in sin. Romans 6, 
what shall we say then? Shall we continue in sin that 
grace may abound? Romans chapter 9, what shall we say then? Is 
there unrighteousness in God? Paul's not making that up. He 
doesn't look down the tunnel of time and say, oh there's going 
to be this class of Arminians that are going to live in North 
America. And boy, are they going to be genius and figure out all 
these objections to God's absolute sovereignty. No, Paul met this 
in the back of the synagogue. Paul met this with Greek-speaking 
Jews. Paul met this with Hellenists. 
He met this with Hebrews. He met with this in the various 
missionary journeys. He met with this opposition, 
as has the history of the church. And thankfully, they've taken 
pen to paper and helped us to understand. So back to paragraph 
two, divine providence and second causes. Although in relation 
to the foreknowledge and decree of God, the first cause, all 
things come to pass immutably and infallibly. Immutably means 
unchangeably. In other words, if God has decreed 
something, it's gonna take place. We get that, right? The God described 
in chapter 2 is not a God who says something and then it doesn't 
come to pass. The God of chapter 2 and of the 
Holy Scripture, what he has decreed, he executes through creation 
and providence. So it comes to pass immutably 
and infallibly, then notice, so that there is not anything 
befalls any by chance or without his providence. Now, sometimes, 
popularly, we use chance or, you know, we use fortune or we 
use that kind of language. Jesus himself used chance in 
Luke's gospel, the parable of the Good Samaritan. By chance, 
Jesus says. So if anybody ever says that 
around you, don't be the sovereignty police and condemn them. And how dare you mention chance 
and a world governed? Again, I don't think we're using 
it in its strictly theological sort of application. But in terms 
of theological distinction, notice, there is not anything befalls 
any by chance or without his providence. Yet by the same providence, 
he orders them to fall out according to the nature of second causes, 
either necessarily, freely, or contingently. So just like in 
paragraph three, in terms of God as the one who has decreed, 
he is the first cause. That does not mitigate against 
the second causes, but actually establishes the second cause. 
And that's what the confession is saying here. Yet by the same 
providence, he orders them to fall out according to the nature 
of second causes, either necessarily, freely, or contingently. Gordon 
Clark, in his little commentary on the Westminster, says, God 
does not decree an auto wreck apart from its causes. Caution 
is the usual cause of safety, and wrecks are caused by recklessness. In other words, the things that 
happen in this world proceed according to the decree. They 
are under God's sovereign providence, but they are not in such a way 
that the creature who engages in them is somehow not responsible 
or is somehow not involved. The first cause does not mitigate 
the second cause, but rather the first cause establishes the 
second cause. And with reference to the second 
cause, in terms of the decree and in terms of the providence, 
the second cause does what they want to do, right? Nobody's putting 
a gun to our head when we sin. Nobody puts a gun to our head 
when we do those things that are either A, good or not good. So while God's providence governs 
all his creatures and all their actions, he has done it in such 
a way that this statement is true. Yet by the same providence, 
he orders them to fall out according to the nature of second causes, 
either necessarily, freely, or contingently. And so this is 
a helpful statement. Again, we could spend a lot of 
time here going through the literature, but I think you get the point. 
The fact of God's sovereignty does not remove man's responsibility. The fact that God governs all 
his creatures and all their actions does not mean that the creature 
is not responsible for his actions. The creature always remains responsible 
and God has ordered it in such a way that his first causeness 
does not mitigate against second causes. Now notice in the second 
place in paragraph three, divine providence and means. Divine 
providence and means. Look at what it says. God in 
his ordinary providence maketh use of means. Turn to 1 Corinthians, 
well Romans chapter 10 first. Romans chapter 10. God in his 
ordinary providence makes use of means. Romans chapter 10, the whole 
section, Romans 9 to 11, specifically the emphasis is on God's sovereignty 
in election and in predestination in terms of sinners saved by 
Christ and His cross work. But God not only has orchestrated, 
in terms of predestination and election, who he chooses, he 
chooses, who he doesn't, he hardens, but as well the means involved 
in their calling out from darkness into marvelous light. Notice 
in 10.17, so then faith comes by hearing and hearing by the 
word of God. We can't miss that. The God who 
elected, the God who predestines, the God who foreordains, has 
not only predestined, elected, and foreordained in terms of 
the end, but he's also orchestrated the use of means. Turn over to 
1 Corinthians 1, verse 21. Again, the use of means in terms 
of the salvation of sinners. So for since, in the wisdom of 
God, the world through wisdom did not know God, it pleased 
God through what? Through the foolishness of the 
message preached to save those who believe. So he's sovereign, 
he governs all his creatures and all their actions, he has 
purposed whom he will save and whom he will damn, but he's also 
purposed to use means. So God in his ordinary providence 
makes use of means. Again, you put your seatbelt 
on if you don't want to go through the windshield when you get into 
a car crash. You take vitamin D and zinc if 
you don't want to, you know, get the COVID-19 virus. You run, 
you exercise, you try to have a good healthy immune system. 
Those are all means that God has ordained for the benefit 
of his creature. And so we, like God, ought to 
engage in the right use of means in terms of life in this present 
world. But then paragraph three gives 
us the theological rationale for miracles. Paragraph three, 
B, gives us the theological rationale for miracles. Notice. So God, 
in his ordinary providence, makes use of means. Yet, he is free 
to work without, above, and against them at his pleasure. Not our 
pleasure, not our requests, not our demand, God, make this ax 
head float so that we can return it to its rightful owner. No, 
but God is able to work, as it says there, without, above, and 
against them at his pleasure. And he does that throughout scripture 
to manifest his glory, his power, his excellence, and typically 
to confirm the revelatory word. Miracles in the scripture typically 
accompany those who are giving the revelation of God Almighty. So Moses did miracles, the prophets 
did miracles, the Lord Jesus does miracles, and the apostles 
did miracles. So that, yes, to display God's 
power in terms of miracle, but as well those were vessels of 
revelation. Moses was speaking the word of 
God, the miracles confirmed that he was God's mouthpiece. The 
prophets were speaking the word of God, the miracles confirmed 
that they were God's mouthpiece. Jesus did miracles confirming 
that he was the one who declares the Father. The apostles do miracles, 
again, to magnify the glory of God, but as well to confirm the 
revelatory word. So the theological justification 
for miracles in paragraph three. Now notice, in paragraphs four 
to six, you have divine providence and the place of sin. As I said 
earlier, finding bags of money does not challenge anybody in 
terms of God's providence. They typically say, bring on 
the providence. Car crashes, sickness, illness, 
horrific things that obtain in this lower world, that's usually 
what evokes from the people of God and the non-people of God. Well, how can a good God, who's 
in absolute control, let these sorts of things happen? And when 
we think about evil, when we think about sin, when we think 
about rebellion against God and against His moral law, that again 
should or typically does evoke from people questions concerning 
providence and sin. It typically does as well with 
the decree. If God has decreed whatsoever 
comes to pass, then that means, as I said, He decreed the car 
crash, He decreed the virus, He decreed the government, He 
decreed all those things. So how are we supposed to operate 
in a biblical manner and not go nuts with this information? Well, that's what 4-6 does. Notice 
in the first place, sin in general. Sin in general, paragraph four, 
the almighty power, unsearchable wisdom, and infinite goodness 
of God so far manifest themselves in his providence that his determinant 
counsel extends itself even to the first fall and all other 
sinful actions, both of angels and men. So the doctrine of providence 
and the fall of Adam. God was not caught unaware by 
what Adam and Eve did. God in the garden doesn't say, 
I cannot believe that you've actually sinned. He upbraids 
them, He rebukes them, He brings curse to bear upon them, but 
as well gives the promise of redemption through His Son, the 
Lord Jesus Christ. But nevertheless, God ordered 
that, God ordained that. Now typically people say, well 
why would He have done that? What's the best answer? For his 
own glory. If there were no sin by the first 
Adam, there'd be no redemption by the last Adam. Without the 
fall of man, there would be no redemption of man. And if this 
is the theater by which God is going to manifest His wisdom, 
power, justice, infinite goodness, and mercy, there must by necessity 
be those who demand or require or stand in need of mercy. Remember 
the angels who didn't fall never saw the redemptive mercy of God 
Most High. They view it now, according to 
the New Testament, they look upon the church, they see wretches 
like you and I in the house of God, praising God, and they are 
now knowledgeable of God's mercy and grace and kindness. We experience 
it experientially in God's goodness and the manifestation of His 
grace and mercy. So if somebody ever were to say, 
well, why did God order or decree or determine or in his providence 
have Adam and Eve set? For his own glory. I'll just 
give you a pro tip. That's typically the best answer 
you can always give. Why does this happen? Or why 
this? For his own glory. God causes 
all things to work for good, to those who love Him, to those 
who are called according to His purpose. So His glory and the 
good of those whom He has saved. Notice, so the doctrine of providence 
and the fall of Adam, and then going on it says, and that not 
by a bare permission, with reference to sin. Yet that not by a bare 
permission. We talked about this a bit in 
chapter 3 of God's decree. The difference between sort of 
double predestination, which is not only election unto life, 
but reprobation unto death or unto damnation. So divines have 
seen it in that terminology or in what's called preterition. 
So divines and the history of the church have gone one of two 
ways. Either there's a double predestination. God not only 
predestines the elect unto salvation, but he predestines the non-elect 
unto damnation. Or there is the predoration. 
And predoration suggests that God elects unto salvation, and 
then he passes by the others. Well, here specifically, and 
back in chapter 3, it seems more like the divine side with Predericia. But here they make it clear that's 
not the case. And that not by a bare permission. One man, Christopher Ness, makes 
this observation with reference to Adam in the garden. He says, 
Yet as it respects God, it was not possible man should stand. For in God's decree it was certain 
that man, being left to the mutability of his own will, upon Satan's 
tempting and God's permitting, would voluntarily incline to 
evil. Therefore Adam sinned freely 
in respect of himself, but necessarily in respect of God. He acted as 
freely therein as if there had been no decree, and yet as infallibly 
as if there had been no liberty. Man in the fall, while fulfilling 
the decree of God, yet freely exercised the proper motions 
of his will. Again, this goes back to the 
first cause and second cause. The first cause establishes the 
second, and when God creates Adam, he makes him upright, but 
Adam seeks out many devices. Adam is not an immutable being. 
Adam has changeability in him, and so Adam chooses rebellion 
against God. He wasn't coerced by God, he 
wasn't made to by God, but rather he does so freely in terms of 
God, but by necessity in terms of God with reference to the 
decree and providence. Now back to the confession. Notice 
and that not by a bare permission, which also he most wisely and 
powerfully boundeth, and otherwise ordereth and governeth, in a 
manifold dispensation to his most holy ends. Yet so as the 
sinfulness of their acts proceed only from the creatures and not 
from God, who being most holy and righteous, neither is nor 
can be the author or approver of sin. So as I said earlier, 
it wasn't the case that, you know, the objections would come 
in the 21st century in North America on Facebook. Well, if 
that's true, then that makes God the author of sin. Theologians 
have had to deal with this from the beginning. And theologians 
have done so by reflecting upon the Bible. And the Bible tells 
us that the God who is sovereign, and who has ordered all things, 
and the God who is sovereign in terms of providence, who governs 
all his creatures and all their actions, has determined second 
causes. It is the second cause that is 
blamed for sin. God's sovereignty does not remove 
man's responsibility, and that's the emphasis here at the end 
of paragraph four. Yet so, as the sinfulness of 
their acts proceeds only from the creatures and not from God, 
who, being most holy and righteous, neither is nor can be the author 
or approver of sin." So the doctrine of providence results in holy 
ends, including even sin itself. Genesis 50, verse 20, you meant 
this for evil, but God overruled it for good. Acts chapter 2 and 
verse 23, him being predestined by the determined purpose of 
God, you have taken, or your lawless hands have taken, and 
have crucified him. So the fact of God's sovereignty 
does not remove the responsibility of man, and that's where hyper-Calvinism 
has big problems. Man's sin is always man's sin. If we try to allow, if we give 
him a little bit of wiggle room, well God is sovereign over all 
things, so then it really doesn't matter what I do. You don't find 
that in the Bible. You cannot find that justification 
in the Bible. Well, God is sovereign, so therefore 
it doesn't matter what I do? Again, the onus is on the person 
who claims that, because the scriptures tell us that the God 
who has decreed, the God who is sovereign in providence over 
all his creatures and all their actions, calls us to function 
in a responsible capacity as image bearers of the living and 
true God. Now, in terms of this God not 
being the author or approver of sin, you see this in the testimony 
of Moses. You can just write these down 
if you're inclined for later. Deuteronomy 32.4, I almost said 
Moses 32.4. The testimony of David, Psalm 
5. The testimony of Daniel, Daniel 
9. The testimony of Habakkuk, Habakkuk 1. The testimony of 
James, James 1, and then the testimony of John, 1 John 1, 
5, and 1 John 2, 16. Again, Gordon Clark says it was 
Abraham, not God, who left Ur to go to Chaldea. Similarly, 
it was Herod and Pilate with the Gentiles who crucified Christ. God approved Abraham's act and 
disapproved of Pilate's, but he foreordained both. And in 
particular, it says that the crucifixion was determined before 
the world was. Turn to the book of Acts, Acts 
2 and then Acts 4. But in Acts chapter 2, verse 
22, men of Israel hear these words, Jesus of Nazareth, a man 
attested by God to you by miracles, wonders, and signs, which God 
did through him in your midst, as you yourselves also know, 
him being delivered by the determined purpose and foreknowledge of 
God, you have taken by what? by lawless hands have crucified 
and put to death. And then notice in verse 36, 
Therefore let all the house of Israel know assuredly that God 
has made this Jesus, whom you crucified, both Lord and Christ. See, it's rationalism that wants 
to explain away either God's sovereignty or man's responsibility. If you explain away God's sovereignty, 
you're a rationalistic Arminian or a Pelagian. If you rationalize 
away man's responsibility, then you're a hyper-Calvinist. The 
Bible teaches both absolutely, positively, clearly. God is sovereign, 
man is responsible. Look at Acts 4. Acts chapter 
4, verse 27, for truly against your holy servant, they've just 
cited Psalm 2, back up to verse 25, who by the mouth of your 
servant David have said, why did the nations rage and the 
people plot vain things? The kings of the earth took their 
stand and the rulers were gathered together against the Lord and 
against his Christ. For truly against your holy servant 
Jesus, whom you anointed, both Herod and Pontius Pilate, with 
the Gentiles and the people of Israel, were gathered together 
to do whatever your hand and your purpose determined before 
to be done. Again, there's not a clearer 
statement. This isn't debatable. This isn't 
imposing some Calvinistic logic on the text or engaged in some 
sort of eisegesis to do whatever your hand and your purpose determined 
before to be done. Namely, the crucifixion of the 
Lord Jesus Christ. Does that mitigate the guilt 
of Herod and Pontius Pilate, the Gentiles, and the people 
of Israel? Absolutely positively not. Those 
two things are not contrary to one another. You have an absolutely 
sovereign God who in providence governs all his creatures and 
all their actions, and then you have a positively responsible 
man who must give an account for everything he's ever done 
in terms of deeds done in the body, whether good or evil, and 
even down to the words that he speaks, because Jesus tells us 
in Matthew that we will be judged even for the idle words that 
we speak. So this concept that God's sovereignty 
in the decree or in providence somehow either A. makes him the 
author and approver of sin or B. mitigates the responsibility 
of man is not biblical. So we want to avoid rationalism 
in theology. Rationalism is when you elevate 
rationality above the scripture. If something doesn't jive in 
the scripture, it's not our job to go ahead of or above scripture 
and say, well, I'm going to minimize this certain block of teaching, 
or I'm going to excise this certain block of teaching. No, if there's 
a problem in our heads, it's a problem in our heads. It's 
not a problem in the word of the living and true God. And 
then notice in the next place in paragraph five, sin in believers. See, this is another issue. Again, 
it's not a 21st century Facebook discussion on God's absolute 
sovereignty. Well, if God's absolutely sovereign, 
and I'm a believer in Christ, why do I still sin? Well, brethren, 
this again has been addressed in Scripture. There's the doctrine 
of remaining corruption in Romans 7 and Galatians 5. The reality 
is, is that when God saves us by grace, through faith, in Jesus 
Christ our Lord, it doesn't mean that all our sins are vanquished. 
It means all our sins are dealt with, they are forgiven, they 
are cleansed and covered by the blood of the Lord Jesus Christ, 
but it doesn't magically free us from the good that I should 
do, I don't do, and the evil I don't want to do, I find myself 
doing. It doesn't free us from Galatians 
5.17, the flesh lusts against the spirit, and the spirit lusts 
against the flesh, and these two are contrary to one another, 
so that you don't do the things that you want. Brethren, there 
is remaining corruption in the lives of God's people, and again, 
that's a question that God's people have asked perennially. 
Well, I don't want to continue in sin. I don't want remaining 
corruption. I don't want to be prone to wander and prone to 
leave the God that I love. Well, in the Doctrine of Providence, 
according to chapter 5, paragraph 5, there are reasons for sin 
in the lives of God's people. Notice, the most wise, righteous, 
and gracious God doth oftentimes leave for a season his own children 
to manifold temptations and the corruptions of their own hearts. 
I think parents inherently understand this. I think parents intrinsically 
get this. There are instances and seasons 
of the government of your children where at times they need to understand 
the consequences associated with sin. That's not bad parenting, 
that is good parenting. That is showing them, look, there 
are issues and situations and conditions and consequences associated 
with a life of sin. It really underscores what Solomon 
says in the Proverbs, the way of the transgressor is hard. 
Now I'm not saying your two-year-old that won't eat its peas or eat 
his peas. You just leave him in his sin 
and let him be covered with peas all of his life. Typically it's 
with an older child, right? But we look at this and we understand 
that God is a father to his children. And it used to be, when I was 
growing up, called tough love and that sort of a thing. It's 
not a bad concept. I mean, love isn't always this 
just super affection, emotionally ridden, oh, I only will ever 
just gush on you, junior. No, there's times where you bring 
to bear upon them consequences relative to their rebellion. 
And this is what the confession says. So the most wise, righteous, 
and gracious God. Notice the theology of the divines, 
brethren. Notice the theology of the divines. 
They don't want you to forget your God. They don't want you 
to so bemoan your remaining corruption that you forget who God is. This 
isn't God stopping for a time his wisdom, righteousness, and 
grace. This isn't God saying, you know, I'm going to treat 
this person today as if I'm just a heathen God. I'm going to treat 
this person with capricious. No, everything that he does is 
regulated by his nature and being. So the most wise, righteous, 
and gracious God doth oftentimes leave for a season his own children 
to manifold temptations and the corruptions of their own hearts. 
And there are purposes for this. In the first place, to chasten 
his children. See, sin in the lives of God's 
people isn't a benefit, it isn't remedial, it isn't wonderful. Typically, we feel or taste the 
sting associated with sin when we engage in it. So to chastise 
them for their former sins, notice, or to discover unto them the 
hidden strength of corruption and deceitfulness of their hearts, 
that they may be humble. You may think that you've beaten 
a particular sin, and now you're on to brighter, bigger horizons. And what happens? You get down 
that road and you think, wait a minute, I thought I was done 
with this one. What happens? It's kind of like 
Edgar in Proverbs 30. Give me neither poverty nor riches. 
If you give me poverty, I'm going to be tempted to go out and steal. 
If you give me riches, I'm going to be tempted to forget God. 
If I'm so holy that I'm pretty happy with my conduct and my 
actions, then I'm going to forget about God. We are that wretched, 
brethren. We have that capacity in us to 
be so blessed that we forget that it's God who blesses. to 
pursue or to make gains in a particular area, and then to start to pat 
ourselves on the back. I mean, there's whole books written 
by guys like this, how wonderful they are, and how they've beat 
temptation, or how they've beaten sin. No, God does this at times 
to demonstrate our dependence upon Him. And then notice, and 
to raise them to a more close and constant dependence for their 
support upon himself and to make them more watchful against all 
future occasions of sin and for other just and holy ends. So 
God in his goodness and in his kindness will at times do this. Not because he hates us, not 
because he's going to get us, but because he has purposes behind 
it. And then I love that last statement 
in paragraph 5. So that whatsoever befalls any 
of his elect is by his appointment for his glory and their good. 
Again, that's not always an easy pill to swallow because it says, 
"...whatsoever befalls any of his elect." Romans 8, I think 
I've shown or tried to show or tell you probably every time 
I quote the verse, we know that God causes good things to work 
for good, That's tautology. The day has sunshine. Of course it does. It's the day, 
right? The night is the absence of sunshine. Yeah, because definitionally, 
night means no sunshine. So it's tautological that good 
things will work for good. But that's not Paul's point in 
Romans 8, 28. We know that all things work together for good 
to those who love God, to those who are the called according 
to his purpose. Drop down to verse 38, for I 
am persuaded that neither death nor life, nor angels nor principalities, 
nor powers, nor things present, nor things to come, nor height, 
nor depth, nor any other created thing shall be able to separate 
us from the love of God which is in Christ Jesus our Lord. 
Paul is dealing with the hard aspects of the Christian life 
and he wants to encourage the people of God that in terms of 
divine providence, even the bad things that befall you are worked 
out by God for His glory and for your good. And the confession 
is bang on at this point, so that whatsoever befalls any of 
his elect is by his appointment for his glory and their good. 
And then notice sin in unbelievers in paragraph chapter six. As 
for those wicked and ungodly men whom God as a righteous judge 
for former sin doth blind and harden. He blinds and hardens. 
You know, when we look at the parables of Jesus, in fact, turn 
to Matthew 13. Matthew chapter 13. The parables given by our blessed 
Lord were acts of judgment. It's judgment upon an unspiritual 
and undiscerning people. At verse 11 in Matthew 13, because 
it has been given to you to know the mysteries of the kingdom 
of heaven, but to them it has not been given. Sovereignty. You don't understand the parables 
because you're brighter than others. It's like that confession 
later in Matthew chapter 16. Who do men say that I, the Son 
of God am? The Son of Man am? And Peter says, thou art the 
Christ, the Son of the living God. What does Jesus say? Blessed 
are you, Simon Barjona, because you've learned it better than 
others. You've got more discernment than everybody. You've got the 
eye that's managed to penetrate right into who I am. No, blessed 
are you, Simon Bar-Jonah, for flesh and blood did not reveal 
this to you, but my Father who is in heaven. The parables are 
in the same manner, because it has been given to you to know 
the mysteries of the kingdom of heaven. But to them it has 
not been given. For whoever has, to him more 
will be given, and he will have abundance. But whoever does not 
have, even what he has will be taken away from him. Therefore 
I speak to them in parables, because seeing they do not see, 
and hearing they do not hear, nor do they understand. And in 
them the prophecy of Isaiah is fulfilled, which says, hearing 
you will hear, and shall not understand. Seeing you will see, 
and not perceive. For the hearts of this people 
have grown dull, their ears are hard of hearing, and their eyes 
they have closed. Lest they should see with their 
eyes, and hear with their ears, lest they should understand with 
their hearts and turn, so that I should heal them." And the 
parallel in Mark is even more powerful. And in the Masoretic 
text of Isaiah chapter 6, it's even more powerful. That what 
God does, or Christ does specifically in parabolic teaching, is an 
act of judgment upon those who reject Him. It's an act of judgment 
upon those who refuse Him. It's an act of judgment as He 
hardens those who are engaged in rebellion against Him. just 
like the prophet Isaiah. I mean, in Isaiah chapter 6, 
Isaiah has that vision of God Most High. He cries out, Woe 
is me, for I am a man of unclean lips. I dwell among a people 
of unclean lips. Why? Because mine eyes have seen 
the glory of God, the Lord of hosts. And then what happens? 
After bewailing his sin, God dispatches an angel to take a 
red hot coal or a white hot coal and to burn his lips. It's an 
act of atonement. It's cleansing that vessel by 
which he's going to speak the glorious truth of God Almighty. 
And then, in that call narrative, God says, and they're not going 
to listen to you. They're not going to listen to you. They're 
going to continue to rebel. They're going to continue to 
reject. Basically, Isaiah, you've just signed up for, as far as 
the world would be concerned, a failure of a prophetic ministry. 
They're not going to... That's the context. hearing you 
will hear and shall not understand again the Masoretic text make 
the hearts of this people dull and their ears heavy and shut 
their eyes lest they see with their eyes and hear with their 
ears and understand with their heart and returned and be healed 
it is an act of God's judgment turn back to Matthew chapter 
11 A passage where people say, oh, but God's not fair. Christ 
isn't fair. Look at what 1125 tells us. I thank you, Father, Lord of 
heaven and earth, that you have hidden these things from the 
wise and prudent and have revealed them to babes. They're sinners. It's not unfair for God to hide 
from them, it's justice and it's righteousness for God to hide 
it from them. So back to the confession, he 
blinds and he hardens, he withholds grace, whereby they might have 
been enlightened in their understanding and wrought upon in their hearts. 
Again, he's not bound or behold by anything outside of himself 
to bestow grace on anybody. Again, people get this in their 
head that, oh, God is unfair or unjust or unrighteous. Nothing could be further from 
the truth. He is beholden to no creature. There is none of 
us who have an obligation upon God for mercy or for grace. We have rebelled. We have sinned. We have transgressed. We deserve 
God's wrath and fury, both in this life and that which is to 
come. And then notice, sometimes he also withdraws the gifts which 
they had and exposes them to such objects as their corruption 
makes occasion of sin. And withal gives them over to 
their own lusts, the temptations of the world and the power of 
Satan, whereby it comes to pass that they harden themselves even 
under those means which God useth for the softening of others. 
So we may not like the answers, but again, search the scripture. I don't think there's a place, 
there's not a Roman 17 that says, you have to appreciate and approve 
of the answers that the Bible gives, and then it's a true answer. That's not a condition. God's 
revelation of his glory, his majesty, his power, God's revelation 
in terms of his relation to the created order is a done deal. Whether we like it or not, it 
doesn't change the reality of it. God has revealed himself 
in scripture, the divines have captured that in this particular 
paragraph, and as I said, chapter, paragraph 7 is a great summary 
statement of the whole. As the providence of God does 
in general reach to all creatures, so after a most special manner 
it takes care of his church and disposes of all things to the 
good thereof." Going to actually take us to a passage that the 
Confession doesn't have, but I think illustrates the point 
well. Ephesians 1. Ephesians chapter 1. You've got God's general providence 
over all things. It reaches to all creatures, 
and then special providence. So after a most special manner, 
it taketh care of his church, and disposeth of all things to 
the good thereof. So notice in Ephesians 1 at verse 
19, Paul wants them to know about God's power. and what is the 
exceeding greatness of his power toward us who believe, according 
to the working of his mighty power, which he worked in Christ, 
when he raised him from the dead and seated him at his right hand 
in the heavenly places, far above all principality and power and 
might and dominion and every name that is named, not only 
in this age, but also in that which is to come. And he put 
all things under his feet and gave him to be had over all things, 
to the church, which is his body, the fullness of him who fills 
all in all." So God's redemptive plan is, in this particular instance, 
evidenced to be his special providence. So he has overall things, all 
his creatures, all their actions, but in a specific way to the 
church. Charles Hodge, or A.A. Hodge, 
said, the history of redemption through all its dispensations, 
patriarchal, Abrahamic, Mosaic, and Christian, is the key to 
the philosophy of human history in general. The race is preserved, 
continents and islands are settled with inhabitants, nations are 
elevated to empire, philosophy and the practical arts, civilization 
and liberty are advanced, that the church, The Lamb's bride 
may be perfected in all her members and adorned for her husband. 
Amen. Well, let us pray. Our Father 
in heaven, we thank you for this doctrine and the great comfort 
that it provides for your people. And we confess at times it's 
a struggle, Lord, when we consider the all things of Romans 8, when 
those things are hard, when they're difficult, when they're challenging. 
But we trust and we confess that this is in fact the case. And 
we give you praise and glory. that in your goodness and in 
your kindness to us you govern all your creatures and all their 
actions, and we see a specific reference to the church. So God 
bless the church today throughout the earth. May you dwell in the 
midst of your people on your day in your house among your 
people, and may you be glorified and honored. May you bless the 
proclamation of the truth of the gospel. And may it go forth 
conquering and to conquer. And may you save from every tribe, 
tongue, people, and nation. And may you encourage and strengthen 
each of your saints to bring glory and praise and honor unto 
you. And we ask this through Jesus Christ our Lord. Amen. 
Any questions or comments on any of that material? No? Yes, I agree. Don't know about 
y'all but it was good.