← Back to sermon library

of Divine Providence. If you 
don't have a copy of the Confession, just raise your hand and one 
will be made available to you. So chapter 5, 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 it 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, last time when Kant introduced 
creation, he cited Westminster's Shorter Catechism No. 8, how 
does God execute his decrees? God executes his decrees in the 
works of creation. and providence. So there's the 
order or the format or the structure of the confession after defining 
for us who God is in paragraph 2. Also the Baptist catechism, for 
sure. So after defining the God with whom we have to do in chapter 
2, it goes to God's decree, and then to the execution of that 
decree in creation and providence, and then part of providence is 
obviously redemption, and we see the execution of his decree 
and the salvation of sinners. So this chapter deals with divine 
providence. And again, Westminster Shorter 
says, God's works of providence are His most holy, wise, and 
powerful, preserving and governing all His creatures and all their 
actions, reflecting what we have here in paragraph 1. It speaks 
specifically, from the greatest to the least, by His most wise 
and holy providence, to the end for which they were created, 
according unto His infallible foreknowledge and the free and 
immutable counsel of His own will. And that, to the praise 
of the glory of His wisdom, power, justice, infinite goodness and 
mercy." So all those terms, or those things that we see specifically 
made with reference to God, come from chapter 2 as well. So close 
connection between the chapters of the Confession. So as is often 
the case in the Confession, you have a general overarching statement 
in the first paragraph, and then the rest of the doctrine is sort 
of fleshed out in the subsequent paragraphs. So we've got the 
doctrine stated in paragraph 1, and then the doctrine explained 
in paragraphs 2 to 7. And basically in paragraphs 2 
to 7, it deals with those things that at times present themselves 
as challenges with reference to divine providence. So it first 
deals with divine providence and second causes in paragraph 
2, divine providence and means in paragraph 3, and then divine 
providence in the place of sin in paragraphs 4 to 6, and then 
finally divine providence and the Church, specifically in paragraph 
7. So that's the order that we will 
follow this morning. So note first the author of providence, 
God, the good creator of all things. Remember back in chapter 
4, paragraph 1, in the beginning, it pleased God the Father, Son, 
and Holy Spirit for the manifestation of the glory of His eternal power, 
wisdom, and goodness. So power, wisdom, and goodness 
predicated of God, and here those same sorts of things are given. 
So it's not fate, it's not chance, it's not luck, it's not fortune 
that guides or governs the universe, but it's the personal God of 
Holy Scripture revealed to us in that scripture and explained 
to us in chapter 2 in our confession. So everything predicated of this 
good God is true, and He is the author of divine providence, 
such that if bad things happen, we don't call into question God's 
goodness. The psalmist says, thou art good, 
and you do good." That was his fundamental axiomatic principle 
before he gets into the very specifics that challenged his 
own heart when he saw the flourishing of the wicked and he saw the 
suffering of the righteous. So axiomatically, he says, thou 
art good and you do good. And I think that's a good place 
for the believer to start whenever it comes to looking at things 
in our lives. The good things, the bad things. 
It's easy to appreciate good things coming from the hand of 
a good God. It's a bit more difficult to see the bad things coming 
from that good God. Of course, Romans 8, 28 tells 
us that God causes all things. That's both good and bad. to 
work together for good to those who love God, to those who are 
the called according to his purpose. So this confession, or this chapter, 
goes a long way in helping to substantiate and confirm what 
the apostle says there in Romans 8.28. Now, in terms of the foundation 
of his providence, it's his infinite power and his wisdom. Again, 
it's not chance. It's not fortune. He doesn't 
look down and say, sort of hope for the best possible outcome. 
Everything that transpires, transpires according to His decree. Everything 
that transpires, transpires according to His providence. His most holy, 
wise, and powerful preserving and governing all His creatures 
and all their actions, from the greatest king or the greatest 
man or woman to the babe in the womb, all things are under the 
government of God. And then in terms of nature, 
the nature of providence, notice it specifies, He doth uphold, 
direct, dispose, and govern all creatures and things from the 
greatest to the least by His most wise and holy providence 
to the end for which they were created. Now in terms of some 
scriptural testimony to this, you can turn to Psalm 115. Psalm 
115, just to get this in our mind, that there is nothing that 
transpires on the earth that is not connected to God's decree 
and God's providence, the execution of that decree in history. Psalm 
115, verse three, our God is in heaven. He does whatever he 
pleases. And then the psalmist goes on 
to show the futility of idols. They are not living and true 
gods. They are false. They are dunghill deities. Our 
God, however, is in heaven. He does whatever He pleases. 
The same thing is reiterated in Psalm 135. Psalm 135, a very 
similar passage, verse 6, says the same thing. Whatever the 
Lord pleases He does in heaven and in earth, in the seas and 
in all deep places. And then you can turn to the 
prophet Isaiah in Isaiah chapter 46. Isaiah chapter 46, a condemnation 
of idolatry, the uselessness of the gods of Babylon. And of 
course the contrast being the usefulness and the blessedness 
of the God of Israel. So notice in 46A, remember this 
and show yourselves men, recall to mind, O you transgressors, 
remember the former things of old, for I am God and there is 
no other, I am God and there is none like me. Declaring the 
end from the beginning, And from the ancient times, things that 
are not yet done. Saying, my counsel shall stand 
and I will do all my pleasure. Calling a bird of prey from the 
east, the man who executes my counsel from a far country. And 
then notice the end of verse 11. Indeed, I have spoken it, 
I will also bring it to pass. I have purposed it, I will also 
do it." So there's no contingency, there's no possibility of a distortion 
of the divine plan or the divine decree. And verse 10 obviously 
gets at that, declaring the end from the beginning and from ancient 
times, things that are not yet done, saying, my counsel shall 
stand and I will do all my pleasure. And then you can turn to the 
prophet Daniel. Daniel chapter 4, a very familiar passage of 
scripture where Daniel confesses essentially the same thing. Daniel 
chapter 4, specifically at verses 34 and 35. Or Nebuchadnezzar, 
Daniel reports it. Daniel 4, 34, and at the end 
of the time, I, Nebuchadnezzar, lifted my eyes to heaven, and 
my understanding returned to me. And I blessed the Most High 
and praised and honored Him who lives forever. For his dominion 
is an everlasting dominion, and his kingdom is from generation 
to generation. All the inhabitants of the earth 
are reputed as nothing. He does according to his will 
in the army of heaven and among the inhabitants of the earth. 
No one can restrain his hand or say to him, what have you 
done? Again, unequivocally highlighting 
the sovereignty of the Most High. Turn to the book of Acts and 
a New Testament witness to this same reality of God's providence. 
Acts 17, specifically at verses 25 to 28. Paul at Mars Hill or 
at the Areopagus declaring the true and living God in a city 
given over to idols. It's an interesting sort of a 
context, or a setting, or a situation. Notice in Acts 17-16, now while 
Paul waited for them at Athens, his spirit was provoked within 
him when he saw that the city was given over to idols. So as 
far as the apostle was concerned, the abiding validity of the second 
commandment was still in play. He looks at this city, he doesn't 
just marvel at the beautiful architecture, he doesn't just 
gaze at the inventions of men, but rather his spirit is provoked 
within him when he saw that the city was given over to idols. 
So, according to verse 17, that provocation of spirit, that paroxysm, 
evoked from him this response. Verse 17, Therefore he reasoned 
in the synagogue with the Jews and with the Gentile worshipers, 
and in the marketplace daily with those who happened to be 
there. Then certain Epicurean and Stoic philosophers encountered 
him, and some said, what does this babbler want to say? Others 
said, he seems to be a proclaimer of foreign gods, because he preached 
to them Jesus and the resurrection. So they bring him up to that 
place, and that's when he declares to them the glorious truth of 
God. So in verse 25, he says, nor 
is he worshiped with men's hands as though he needed anything, 
since he gives to all life, breath, and all things. And He has made 
from one blood every nation of men to dwell on all the face 
of the earth, and has determined their pre-appointed times and 
the boundaries of their dwellings, so that they should seek the 
Lord, in the hope that they might grope for Him and find Him, though 
He is not far from each one of us. For in Him we live and move 
and have our being, as also some of your own poets have said, 
for we are also His offspring." And then in Romans, or excuse 
me, in Ephesians chapter one, Ephesians chapter one, a statement 
concerning God's all comprehensive sovereignty and power in providence." 
So in Ephesians 111, "...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, that we who first 
trusted in Christ should be to the praise of His glory." So 
the idea of providence ought not to surprise us when we understand 
who God is as scripture reveals him. The one that is sovereign, 
the one that made the earth, the one that governs all his 
creatures and all their actions, certainly knows the end from 
the beginning, and has certainly decreed and purposed to bring 
about his particular ends. And so this includes the whole 
system in general, as we see there in Ephesians 1.11, but 
also what we might call the fortuitous events in the world that take 
place. You can turn to the Proverbs, 
Proverbs chapter 16, just to show the comprehensiveness of 
this, that there's nothing outside of the sphere of God's sovereign 
providence. In Proverbs 16 at verse 33, we 
read, the lot is cast into the lap, but its every decision is 
from the Lord. So the fortuitous, or what we 
might believe are chance events, are overruled and are ultimately 
made effectual according to God's providence. And then in Matthew 
chapter 10, Matthew chapter 10, verses 29 and 30. Matthew chapter 
10, verses 29 and 30. are not two sparrows sold for 
a copper coin, and not one of them falls to the ground apart 
from your father's will. Again, the falling of a bird 
from the sky in death or into the path of a car in which it 
will get killed is from God. And then it goes on in verse 
30, but the very hairs of your head are all numbered. Do not 
fear, therefore, you are of more value than many sparrows. So 
the things that we might think are just the way they are. They 
are under the government of God's providence. as well the free 
actions of men. We've got Proverbs chapter 21. 
Proverbs chapter 21, specifically in verse 1, the king's heart 
is in the hand of the Lord, like the rivers of water, he turns 
it wherever he wishes. Now kings and governors and presidents 
and prime ministers never make that concession. They don't ever 
sort of acknowledge that. They operate freely, they operate 
in accordance with the things they want to do, but it's ultimately 
God's providence that turns the king's heart wherever he wishes. And then of course the sinful 
actions of men are under God's sovereign providence as well. 
And as I said, the rest of the chapter is going to flesh out 
how that is the case. But the very classic examples 
of Joseph and Jesus, Genesis chapter 50, Joseph says, you 
meant this for evil, but God overruled it for good. You wouldn't 
look upon that particular scene, especially when they throw Joseph 
into the pit, and they're munching on their lunch while he's crying 
out from the bottom of the pit, you wouldn't ever think that 
that's going to turn out well. You might be inclined to conclude 
that God had abandoned him and that all things that would fall 
out were going to be to his detriment. And of course, what falls out 
are certainly challenges. He ends up in a prison, but he 
ends up sort of exalted as the second in charge. But as he reflects 
upon this theologically, when he's back with his brothers, 
he says, you meant this for evil, but God overruled it for good. 
And then, of course, Acts 2, when it comes to the crucifixion 
of our Lord Jesus Christ, and a point that needs to be observed 
in light of the rest of the confession. In Acts chapter 2 at verse 22, 
when Peter comes to expound the name of the Lord, the Lord that 
everybody who calls upon will be saved by, he says in 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 lawless hands, have crucified and put 
to death." So the sovereignty of God or the first causeness 
of God does not mitigate the sinful choices of man. So Peter 
doesn't say, well, because God is sovereign, you're off the 
hook, Romans and Jews. No, that's not it at all, and 
the confession will go on to speak to how that is the case 
with reference to first and second causes. So he highlights the 
sinfulness of those who delivered up the Lord Jesus, but he says 
it was according to the determined purpose and foreknowledge of 
God. The apostles at prayer in Acts 
4.27, 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." So it's a 
comprehensive plan and purpose. When God executes His decree, 
it covers all things. He governs all His creatures 
and all their actions. The whole system in general, 
the fortuitous events in the world, the free actions of men, 
and the sinful actions of men. And then the confession goes 
on at the end of paragraph one to give us the goal or the purpose 
in all of this, with reference to providence in terms of the 
creature. Notice, to the end for which they were created, 
and then the determining causes according unto his infallible 
foreknowledge and the free and immutable counsel of his own 
will, and then the goal, or the purpose, or the God word sort 
of referent. It says, to the praise of the 
glory of His wisdom, power, justice, infinite goodness and mercy. 
Again, I think those are concepts that are easily appropriated 
when things are going well. When things are happy and when 
our jobs are going well and our families are in good order and 
life is good and the sun is shining and we're not at war and we've 
got food and we've got shelter and we've got clothing, it's 
probably more difficult for Peter and Myanmar to get his mind wrapped 
around such things. It's probably more difficult 
for persons in war-torn nations to get their minds wrapped around 
such things. Such things are true to the praise 
of the glory of His wisdom, power, justice, infinite goodness, and 
mercy." We may not be able to see how the present travail or 
trial that we're undergoing is going to redound to the praise 
and glory of God, but that doesn't mean it's not going to. It doesn't 
mean that it's going to be sort of disrupted or that there's 
a breach in the plan. No, Romans 8, 28 holds all things, 
whether good things or bad things. And I think the challenge in 
the Christian life is to appropriate that, not only for the good, 
but for the bad as well. To know that it's to the praise 
of the glory of His wisdom, power, justice, infinite goodness, and 
mercy. So then, well, just one text 
I think that we should look at before we move on. Romans 11. 
Romans chapter 11 presents to us a biblical view of history. 
It's not cyclical, it's not endless cycles, it's not sort of a pagan 
thought. but we see that origin, that 
mediation, and then that redemptive end, or that end rather. 1136, 
for of him and through him and to him are all things, to whom 
be glory forever. Amen. So when Paul says all things, 
he means all things. Again, we're not supposed to 
add to that all good things, or all the things that we think 
are going to redound to His praise and glory. You know, Paul says 
it, again, as axiomatic and as a principle, for of Him and through 
Him and to Him are all things, to whom be glory forever. Amen. So that's the doctrine stated 
in a general way. Now notice, secondly, in terms 
of divine providence and second causes in paragraph 2. Sam Renahan 
used that word concurrence, and we see that with reference to 
a paragraph like this. By the same providence, he ordereth 
them to fall out according to the nature of second causes, 
either necessarily, freely, or contingently. So the first cause 
does not eliminate the second cause. The second cause does 
not invalidate the first cause, but rather we see that they work 
in harmony. God has ordained not only the 
end, but the means by which we will arrive at the end. And so 
it's not the case that this is fatalism. It's not the case that 
this mitigates or destroys or gets rid of the notion of free 
will. Free will is going to be dealt with in subsequent chapter 
in our confession. With reference to free will, 
I think at times Calvinists want to say there is no free will. 
I don't think that's a good answer. There is free will, but we have 
to see where man is in the continuum with reference to free will. 
There's free will before the fall, there's free will at the 
fall and post-fall, there's free will in a state of grace, and 
there's free will in a state of glory. So we need to make 
sure that we distinguish and we nuance that. But men choose 
what men choose. Nobody can say, well, you know, 
I didn't want to go out and drive drunk and run that family over. 
They did. God didn't put a gun to their 
heads. But does that accomplish God's decree? Yeah. He governs 
all His creatures and all their actions, and everything that 
falls out in this present world falls out for His praise and 
glory. Again, we may not be able to explain how, But that is what 
the scripture teaches us. So first and second causes. It's 
not the case that this is fatalism, and it's not the case that man's 
free will, again, wherever we put that in the continuum of 
man, does invalidate the sovereign providence of God. He governs 
all his creatures and all their actions. And then that brings 
us to divine providence and means. Notice in paragraph three, God 
in his ordinary providence maketh use of means, yet is free to 
work without, above, and against them at his pleasure. So this 
idea that he works with means, that's biblical. For since in 
the wisdom of God the world through wisdom did not know God, it pleased 
God through what? Through snapping his divine fingers 
and causing sinners to come to Christ? No, through the foolishness 
of the message preached to save those who believe. If that bird 
of prey refers to Cyrus in Isaiah chapter 46, the means was God's 
use of Cyrus, who he refers in other places to as Messiah or 
anointed, was to raise him up to bring conclusion to the Babylonian 
Empire, and thus provide opportunity for the Judahites to return from 
Babylon back to Judah. And so God uses means. He raises 
up empires. He raises up kings. He raises 
up presidents. He raises up prime ministers. 
He raises up all things to accomplish His purposes. And same sort of 
a thing with reference to providence. We're not supposed to be hyper-Calvinists. As the Confession says, God in 
His ordinary providence maketh use of means. We should put our 
seatbelts on, not because it's the government mandate, because 
it's the better part of wisdom. We ought to preserve our bodies 
as best we can with proper exercise and rest and food. We can't just 
conclude, well, I'm going to die when God's appointed for 
me to die because the book of Hebrews says that. Well, yeah, 
it does say that, but that doesn't invalidate the use of means in 
the sixth commandment and abiding by it to the promotion of life 
and the the opposition to anything that would destroy life. So God 
uses means. God uses various things in the 
world to accomplish his purposes, and then the latter half of that 
statement is the theological justification for miracles. Yet 
is free to work without, above, and against them at his pleasure. 
When that axe head floats, that's Miracle. When that axe head floats, 
that's God working, as the Confession says, without, above, and against 
those typical laws of nature. Gravity, for instance. Axe heads 
don't usually float. Of course they don't, but God 
in His power and in His providence is free to work without, above, 
and against them at His pleasure. So divine providence and means. 
Divine providence does not get rid of means. means do not extinguish 
divine providence, but they work in harmony, first and second 
causes. It's a beautiful and wonderful 
way that God has ordained the working out of his decree in 
history. And then that brings us to providence in the place 
of sin in paragraphs four to six. You've got the fact of sin 
in general in paragraph four, the presence of sin in believers 
in paragraph five, and then the presence of sin in unbelievers 
in paragraph six. So the fact of sin in general, 
notice in paragraph 4, the almighty power, unsearchable wisdom, and 
infinite goodness of God, again, things, concepts, attributes, 
perfections, predications that come from chapter 2 are given 
to us here to remind us that we're dealing with the same God, 
that God who is the living and true, that God who is Father, 
Son, and Holy Spirit, that God who made the world who governs 
it, and ordains all things, and brings it to pass, such that 
man does what he was intended to do, and such that God's praise 
and glory will be realized. So 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. You've got to give credit to the divines that did theology 
in the history of the church. They didn't shy away from difficult 
things. They didn't shy away from difficult 
questions. They didn't shy away from things 
like, well, what about Adam and Eve? Could they have not sinned? 
Well, the confession tells us that His determinate counsel 
extendeth itself even to the first fall. and all other sinful 
actions, both of angels and men." Again, it's tough to get our 
minds wrapped around this, but if divine providence is his governing 
all his creatures and all their actions, we have to concede that 
a lot of the actions of a lot of the creatures is a lot of 
sin. And so we've got to be able to explain that and take that 
into account and be able to give a theological and biblical justification 
as to how and why that is. And then it goes on to say, "...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." So the doctrine of providence 
and the fall of Adam, it wasn't something outside of God's government 
of all his creatures and all their actions. And of course, 
we know theologically and with an overarching view, if Adam 
didn't sin, there'd be no need for the last Adam. It's a reason 
for that specific situation. I'm sure there's lots of other 
reasons that can be given, but right off the bat, that is certainly 
one as well. And then the doctrine of providence 
is not bear permission with reference to sin. Notice, and that not 
by a bear permission. Van Ness says this. 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, hearkening back to the first and second 
causes. These are not at war with one another. And I love 
the way that he states that. He acted as freely, Adam at the 
fall, as if there had been no decree. and yet as infallibly 
as if there had been no liberty." Again, for us to say, well, I 
don't get how all that works. Well, we're dealing with the 
mind of an infinite God, we're dealing with one who is wisdom, 
and we are finite, and we are not wisdom, and so therefore 
there are going to be mysteries involved, but does the Bible 
teach it? And if the Bible teaches it, 
then we embrace it. And then the doctrine of providence 
results in holy ends even in sin. And that's what the emphasis 
in the confession is. We see it in Genesis 50 at verse 
20. We see it there in Acts 2 and in Acts 4. Listen to Charnock. He says, God therefore in his 
government doth advance his power in the weakness in the weakness, 
his wisdom in the follies, his holiness in the sins, his mercy 
in the unkindness, and his justice in the unrighteousness of men. 
Yet God is not defiled with the impurities of men, but rather 
draws forth a glory to himself. As a rose doth a greater beauty 
and sweetness from the strong smell of garlic set near it. That's a good illustration there. 
It's a good sort of display, and I think that's the emphasis 
here in paragraph 4. It's not mitigating, it's not 
denying, it's not sort of trying to pretend in some Pollyannish 
way that there's no sin in the world, but rather it faces it 
head-on. And it says there is sin in the world, and that sin 
that originated with Adam was not by a bare permission. But 
the sin that exists in the world, God has morally sufficient reasons 
for it to exist. It was a bad thing what Joseph's 
brothers did, but God overruled it for good. If Joseph didn't 
get to where Joseph was at, the nation would certainly perish. 
The same with our Lord Jesus. Judas was a wretch and a betrayer. 
The unbelieving Jews, wretched and traitors. Pontius Pilate, 
a gutless coward and a traitor against the majesty of God. And 
we're going to see the multitudes today in the same vein. All of 
that was treacherous and traitorous and wretched and wicked against 
God. But out of it, God brings good 
things, just like Paul maintains in Romans chapter 8. We know. 
This is axiomatic. This is a principle. This has 
to be settled conviction in our minds as the people of God who 
believe in a sovereign God described in chapter 2 and one who shows 
us how, or chapter 5, that shows us how He executes His decree 
in history. Oftentimes, the people of God 
start to get upbraided when bad things happen, and they call 
into question His goodness. Well, the confession here, imitating 
the scripture, summarizing the scripture, shows us how we cannot 
and should not do that. So the doctrine of providence 
then, at the end of paragraph four, they're careful to maintain 
that God being most holy and righteous, neither is nor can 
be the author or approver of sin. There are several lines 
of biblical testimony. Deuteronomy 32 verse 4, Moses 
states this. Testimony of David in Psalm 5. 
Testimony of Daniel in Daniel 9. Testimony of the prophet Habakkuk 
in Habakkuk 1. Testimony of James in James 1. 
The testimony of John in 1 John. So God does not sin and God is 
not the author or approver of sin. So then in paragraph 5, 
what about sin in the believers? When you figure that out, let 
me know, because it's a tough one. We've got Romans 7 and Galatians 
5, as we talked about a bit yesterday. Thank God that that is in the 
Bible. If there was no Romans 7 or Galatians 
5, we might be inclined to think that we're the only ones that 
have ever struggled with remaining corruption. But you see in Romans 
7 and you see in Galatians 5 that the Apostle highlights that tension. The good that I wish to do, I 
don't do. The evil that I don't want to do, I find myself doing. 
Galatians 5, the flesh lusts against the spirit, the spirit 
against the flesh. These are contrary to one another so that 
you don't do the things that you want. Paul speaks of that 
remaining corruption in the lives of God's people. It's a tough 
one. It's a difficult one. And we might ask the question 
sometime along the way in our Christian lives, why can't I 
just be perfect? Well, that's not God's design 
on this side of heaven. Now, you could go be a Wesleyan 
perfectionist and adopt a bad theology to try to give rationale 
to that thought process, though I think you're going to burn 
out pretty quickly when you realize that Wesleyan perfectionism is 
wrong. But it's just not the case. God doesn't save us and 
immediately glorify us. God doesn't save us and immediately 
convey us into the new Jerusalem. God saves us, and then He conforms 
us ever to the image of His beloved Son. And the beloved Son, according 
to His humanity, learned obedience through suffering. And sin oftentimes, 
well, hopefully every time, is an occasion for our own suffering. 
And so in paragraph 5, the divines give the presence of sin in the 
believer. 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. 
A statement that is packed with practical theology. I've said 
it many a time, and I'll probably keep saying it until I'm dead, 
but there's more practicality in this confession of faith than 
probably a lot of books written on practical religion. That is 
a great statement. The most wise, righteous, and 
gracious God doth oftentimes leave for a season his own children 
to manifold temptations and the corruptions of their hearts. 
own hearts. Now, it's not a great statement 
in the sense that, boy, I love that, but it's a great statement 
in that when we go through what we go through, we know it's according 
to God's divine plan. We know that there are remedial 
ends. We know there are good purposes. 
We know there are reasons for why he does that. You know, this 
higher Christian life, or this idea that we can get to this 
place of victory and triumph and never again have any troubles. That's not biblical, brethren. 
The people of God struggle. The people of God suffer. The 
people of God are afflicted. The people of God are tried. 
The people of God are called to watch, to pray, and to fight. The people of God are to be persevering. The people of God are to be steadfast. The people of God are to do so 
in dependence upon God Most High and recognizing and realizing 
that the way ahead is oftentimes paved with difficulties and trials. 
And so God doesn't oftentimes leave them for a season so that 
he can upgrade them, or so that he can mock them, or so that 
he can pick on them. He's not a vicious or cruel father. 
We cannot divorce this from everything else we've learned of God up 
until this point. He's most loving, according to 
chapter 2. He's most wise, he's most gracious. We have the purpose of God in 
Paul in Romans 8, 28. We know that God causes all things 
to work for good to those who love God, to those who are the 
called according to his purpose. And then he continues, for whom 
he foreknew, these he also called, or predestined. And why does 
He predestine us to be conformed to the image of His Son? The 
ones He predestines, He calls. Those He calls, He justifies. 
Those He justifies, He glorifies. Again, the difficulties of the 
Christian life are not sort of neglected in this confession 
of faith. They don't say, well, you know, 
those things aren't real. You only think you're having trouble. 
You only think that you're having trial. You only think that not 
everything is your best day. Nobody goes on, or it goes on 
rather, to say why or what remedial purpose that this serves, 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." 
Again, it's easy to confess that. It's easy to read it. It's easy 
to see it in scripture. It's a little bit more difficult 
to appropriate it when that whatsoever includes things that are hard, 
when that whatsoever includes things that are difficult, when 
that whatsoever includes things that are a real challenge. I mean, I get the whatsoever 
befalls any of his elect by his appointment for his glory and 
their good. You know, if bags of money fall out of the sky 
into my garage or into my gun safe, I see how that falls out 
for my good. But not the tough things, not 
the hardships, not the afflictions. Brethren, we need faith, not 
only in Jesus for justification by God's grace, but we need faith 
to believe and appropriate the doctrine of God and what He does 
and in the execution of His decree through creation and providence. 
And so the confession, again, does not shrink back from declaring 
that this happens in the lives of God's people. So it is to 
chase in His children. Turn to Hebrews chapter 12. Hebrews 
chapter 12, where the author cites and quotes for us the book 
of Proverbs. Hebrews chapter 12, which I take 
verses 1 to 11, is a threefold exhortation for the people of 
God to do what is exhorted in verse 1. Notice in verse 1, we 
are to run with endurance the race that is set before us. That's 
what we're supposed to do. That's the emphasis in chapter 
12, verses 1 to 11. Well, and through the rest of 
the Bible. But we are to run with endurance 
the race that is set before us. And he gives us three incentives. 
One, this cloud of witnesses spoken of in verse 1. Second, 
Jesus, looking unto Jesus, the author and finisher of our faith, 
verse 2. And then the chastening of God, or the purpose of God 
in the lives of His people. That's what verses 3 and following 
go on to do. And notice in verse 5, and you 
have forgotten the exhortation which speaks to you as to sons. 
My son, do not despise the chastening of the Lord, nor be discouraged 
when you are rebuked by Him. for whom the Lord loves he chastens 
and scourges every son whom he receives." So taking right from 
Proverbs, applying it in this new covenant era, new covenant 
situation, saying the purpose of God hasn't changed, he chastens. What good father is there that 
doesn't chasten his child? What father is there that doesn't 
discipline his child? And he goes on, verse 7, if you 
endure chastening, that word endure again, God deals with 
you as with sons, for what son is there whom a father does not 
chasten? But if you are without chastening, of which all have 
become partakers, then you are illegitimate, not sons. Furthermore, 
we have had human fathers who corrected us, and we paid them 
respect. Shall we not much more readily be in subjection to the 
Father of spirits and live? for they indeed for a few days 
chastened us as seemed best to them, but he for our prophet." 
Now that, as seemed best to them, that's imperfect. Fathers and 
mothers disciplining their children make a lot of mistakes. Don't 
look at me puzzled. We make a lot of mistakes. It's 
hard, right, to navigate and to deal with the tension. I don't 
want to be too severe, but I don't want to be too soft. I don't 
want to indulge them, but I don't want to destroy them. There's 
a tightrope that persons have to walk when they parent children. And so he says, shall we not 
much more readily be in subjection to the Father of spirits and 
live? For they indeed, for a few days, chastened us as seemed 
best to them, but he for our prophet, that we may be partakers 
of his holiness. Now, no chastening seems to be 
joyful for the present, but painful. Nevertheless, afterward, it yields 
the peaceable fruit of righteousness to those who have been, no, trained 
by it. And then Revelation 3. If I were 
to ask you which is the worst of the churches in the churches 
of Asia Minor, probably Laodicea would pop right up. Laodicea 
was not doing well. There's no commendation for the 
church in Laodicea, but it is intriguing. Notice in chapter 
three at verse 19. As many as I love, I rebuke and 
chasten, therefore be zealous and repent. They weren't finished 
at this point. They were a mess. They were neither 
hot nor cold. They're being threatened to be 
vomited out of the mouth of our Lord Jesus in much of a covenantal 
connection the way the land of Canaan would vomit out the inhabitants 
that went in there and lived like Canaanites. And yet, he 
says, as many as I love, I rebuke and chasten. Therefore, be zealous 
and repent. So the chastening of our God 
doesn't come from sort of a bad part of God. It doesn't come 
from an evil disposition in God. No, you are good and you do good. So whatever chastening may come 
our way is coming from the hand of a gracious God, and it's for 
our good ends. As well, to demonstrate their 
dependence, you can turn to Proverbs chapter 30. Proverbs chapter 
30, which I think gives us a good sort of approach to life. Proverbs 
chapter 30, specifically an emphasis on riches. Proverbs 30 in verse 
seven, two things I request of you, deprive me not before I 
die, remove falsehood and lies far from me, give me neither 
poverty nor riches, feed me with the food allotted to me, lest 
I be full and deny you, and say, who is the Lord? Or lest I be 
poor and steal and profane the name of my God. So neither poverty 
nor riches. Why? Because if I'm poor, I might 
be tempted to go out and steal, and that brings dishonor to the 
name of God. But if I'm rich, what's my tendency? To forget 
God. If I'm super holy, and I'm not, 
by the way, then my tendency might be to forget God. You ever 
been in a situation like that where you think you're doing 
pretty good, and a sin that you hadn't thought about for many 
years seems to raise its ugly head again? I think of that old 
game, whack a mole. You pound one mole into the machine, 
and you get some others to deal with, and then this one pops 
back up. As hard as you whack that mole, 
it's going to come back up. And that seems to be the case 
at times with reference to remaining corruption. We think we've got 
something beat, and then that mole raises its ugly head. To 
produce mortification. I mean, there's no Romans 8 if 
there's no remaining corruption. If by the Spirit you put to death 
the deeds of the body, then you will live. There's no remaining 
corruption. If the remaining corruption of 
Romans 7 isn't true, then why Romans 8? If by the Spirit you 
put to death the deeds of the body, then you will live. There 
is this dependence produced in us when we see our own propensity 
to sin or stray from God, and ultimately to result in their 
good. Whatever my God ordains is right. God is his own interpreter. That's 
the other hymn that we could have sang. God moves in a mysterious 
way, his wonders to perform. It's a blessed reality and one 
that hopefully we all do appropriate by faith, understanding that 
even the bad things in our lives, God overrules them. Now that 
doesn't mean, well, let's go do bad things, because God will 
overrule it for good. No, that's a fatalistic mindset. 
That's to neglect the second cause, first cause relationship. 
It's to neglect that we live by the revealed will of God. 
We live by the Word of God. That is our marching orders. 
And then the presence of sin in unbelievers in paragraph six. Paragraph six, 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." So he blinds and he hardens. Look at Matthew 16. Matthew 16, 
and I realize that there is this sort of visceral response to 
statements like this to say, well, that's not fair. That's 
not fair. No, it isn't fair, but it is 
just, and it is right, and it is righteousness. God is not 
obliged to give the creature anything. God is not owing the 
creature anything. For God to not give gift, for 
God to not give grace, again, is an offense and an affront 
to the mind of man, but it shouldn't be. Biblically, theologically, 
philosophically, God owes no man anything except everlasting 
punishment for his sin and rebellion against him. So for God to hide 
gospel truth, or for God, we can go back to Matthew 11 first 
then, for God to hide gospel truth, that's not unfair, it's 
an act of justice. Notice in Matthew 11, 25, at 
that time Jesus answered and said, 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. You hear 
it, don't you? That's not fair, God shouldn't 
hide, God shouldn't, what? Remember in the prophet Ezekiel, 
God indicts the nation. The sons of Israel say, the way 
of the Lord is not fair. And God says, it's their way 
that's not fair. You're not free to go worship 
idols. You're not free to commit adultery. You're not free to 
engage in godlessness and waywardness. You're going to actually upbraid 
God for things not being fair. It's your way that's not fair. 
It's you that are unjust. It's you that have transgressed. 
So the Lord Jesus praises the Father for hiding these things 
from the wise and prudent. Look at Matthew 16, Matthew chapter 
16. Verse 12, or after verse 11, 
do not, not what goes into the mouth defiles a man, but what 
comes out of the mouth, this defiles a man. It's how Jesus 
is shutting down the religious leaders of his days, of his day. 
Then his disciples came and said to him, do you know that the 
Pharisees were offended when they heard this saying? Glad 
Jesus didn't live now. Well, I'm using an absurdity 
here, but well, I can't offend them. I mean, that's the chief 
cardinal sin today. Isn't it offending somebody? 
You can't offend. Well, I'm sorry if I've offended 
them. I love in a parallel in Luke, he's condemning the Pharisees, 
he's condemning the religious leaders, and a lawyer comes up 
to him and says, you know, this offends me. And he says, well, 
woe to you lawyers too. This idea of we can't offend 
anybody ever, that might be American, it might be Canadian, but it's 
not biblical. Truth is the best thing ever. 
And if people get offended by the truth, I mean, there's ways 
we can be obnoxious about it. You don't take a blow horn or 
a bull horn and blast in somebody's eardrum, repent or perish. But 
to tell them repent or perish, In a normal voice, that's not 
mean, that's not offensive, that's not offending them. So the disciples 
come and say, do you know that the Pharisees were offended when 
they heard this saying? But he answered and said, every 
plant which my heavenly father has not planted will be uprooted. 
Listen to verse 14. Let them alone. Let them alone? Well, we got to win them. We 
got to be more winsome. We got to have a better evangel. 
We got to have a better presentation. We have a, No, let them alone. They are blind leaders of the 
blind, and if the blind leads the blind, both will fall into 
a ditch." Pretty hardcore. The Lord Jesus speaks about God's 
sovereignty and prays to the Father that He hides these things 
from the wise and the prudent. So He blinds and He hardens. 
He withholds grace. You have hidden these things 
from the wise and the prudent. He withdraws gifts. Look at the 
prophet Amos. Amos chapter 8. Amos chapter 8, when it says he withdraws gifts, 
it doesn't mean that somebody has the gift of salvation and 
then he withdraws it from them, but he withdraws those things 
that are a blessing and those things that are a good thing. You're going to continue in rebellion. 
You're going to continue in sin. You're going to continue to live 
in a city where there's five churches that preach the gospel 
boldly and accurately. Sometimes God withdraws those 
gifts. Notice 811. Behold, the days are coming, 
says the Lord God, that I will send a famine on the land, not 
a famine of bread nor thirst for water, but of hearing the 
words of the Lord. They shall wander from sea to 
sea and from north to east. They shall run to and fro, seeking 
the word of the Lord, but shall not find it. A withdrawal of 
gifts may be the closing of a good church in a particular community 
where that community is just incorrigible. Or the withdrawing 
of a particular minister because the people of God, or the professing 
people of God, or unbelievers don't listen. And so there is 
this withdrawal of gifts, and then of course this giving over. 
You can turn to Romans 1. Romans 1, where God gives them 
over. It's mentioned three times. And 
again, these aren't helpless, innocent, unfortunate people. We get that mindset. And again, 
Matthew 11, thank you that you've hidden these things from the 
wise and the prudent. He's not dealing with actually 
wise and prudent, innocent people. that he owes anything to. It's 
an act of justice. So in Romans chapter one, after 
declaring the guilt of the Gentiles, he speaks specifically concerning 
this giving over. Notice in verse 24, therefore 
God also gave them up to uncleanness in the lusts of their hearts 
to dishonor their bodies among themselves who exchanged the 
truth of God for the lie and worshiped and served the creature 
rather than the creator who is blessed forever. Amen. The idea 
seems to be that if you crave your sin and you want your sin, 
God will give you over to your sin. That's judgment. That's 
damnation. Notice in verse 26, for this 
reason, God gave them up to vile passions. For even their women 
exchanged the natural use for what is against nature. Likewise, 
also the men, leaving the natural use of the woman, burned in their 
lust for one another, men with men, committing what is shameful 
and receiving in themselves the penalty of their error, which 
was due. And even as they did not like to retain God in their 
knowledge, God gave them over to a debased mind to do those 
things which are not fitting." When you have a culture that 
looks something like Romans chapter 1, that is not liberty. That 
is not freedom. That is not the sexual revolution 
come to age or come to expression. That is a sign of God's judgment. 
You hear people ask that sometimes. Do you think that this nation 
or that nation is going to come under judgment? How much more 
evidence do we need to see that we're under judgment? There is 
an obvious sort of affirmation of this having-given-them-up 
principle. I mean, if you doubt that, Romans 
1 is a great way to sort of explain and see what's happening in the 
world around us. And then finally, divine providence 
and the Church. Notice in paragraph 7, God has 
all comprehensive sovereignty over all his creatures from the 
greatest to the least. He governs all his creatures 
and all their actions, every single thing on the face of the 
earth. And so it says, 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. You can turn, finally, to Ephesians 
chapter 1. Ephesians chapter 1, where we 
see this distinction made. or not even a distinction, but 
this inclusion made. Notice in Ephesians 1, Paul wants 
the Ephesians to know what is the power of God. And how does 
he illustrate or demonstrate that power of God? He does it 
with God's resurrection of his son, the Lord Jesus Christ. So 
notice in verse 19, 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." So in the mediatorial reign of our 
Lord Jesus Christ, He has all authority. He has all power. 
It extends to all creatures. It goes all over the earth. There's 
nobody that is sort of immune from the ruler reign of Christ 
in that regard. Verse 22, he put all things under 
his feet and gave him to be head over all things to the church. So he has this position of absolute 
comprehensive sovereignty and glory and power. and it's to 
the church, which is his body, the fullness of him who fills 
all in all. We saw something of this in the 
high priestly prayer of our Lord in John chapter 17. He speaks 
of his absolute sovereignty with specific reference to the elect. 17, 1, Jesus spoke these words, 
lifted up his eyes to heaven, and said, Father, the hour has 
come. Glorify your son, that your son also may glorify you. 
As you have given him authority over all flesh, that he should 
give eternal life to as many as you have given him. So the 
confession is right on the right path with reference to this statement. 
Comprehensive sovereignty, providence includes all things, but with 
specific focus and a specific attention to the apple of God's 
eye, which is his church. Charles, it must be A. A. Hodge, 
says, 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." Good comment 
on a great statement in the Confession at paragraph 7. Well, let us 
close in a word of prayer. Our Father, we thank you for 
this wonderful summary statement concerning your providence. We 
thank you for it in our own lives. We pray that you would help us 
to see that it extends not only to the good things that come 
from your hand, but those things that we judge are bad or hard 
or difficult or afflictions. We just pray that you would give 
us grace to praise you in the midst of calamity and loss, even 
as Job did, even when all was stripped away from him. He says, 
nevertheless, blessed be the name of the Lord. We ask for 
that mindset, that disposition, that frame of heart. And we pray 
now that you would go with us into worship, and we ask through 
Jesus Christ our Lord. Amen.