Catechism continued: QUESTION 11 on the Works of God’s Providence
Preview: Question 51 asks, “What is our duty when providence seems to run contrary to the promise?” The answer comes back: Our duty is to believe the promise, to believe that providence is running in a DIRECT LINE to the accomplishment of it, though we cannot see it at the time, as Abraham did, “who against hope believed in hope, and staggered not at the promise of God through unbelief,” Rom. 4:18, 20. Wow! Believe the promise, children of God! Hope against hope, in the goodness of God. Alleluia!
QUESTION 11: What are God’s works of providence?
ANSWER: God’s works of providence are, his most holy, wise, and powerful preserving and governing all his creatures, and all their actions.
Explanatory questions and answers — continued…
Q. 21. How can God concur with the sinful actions of men, without sin, of which he cannot be the author?
A. Although God not only preserves and supports the faculties with which a man sins, but likewise previously, immediately, and efficaciously concurs to the substance, matter, or entity of the action, yet he by no means concurs to the sinfulness or wickedness of the act, Isaiah 10:6, 7.
Q. 22. In what does the sinfulness of an action properly consist?
A. Not in the matter of the action, but in the form of it; that is, not in the action itself, considered as an act, but in the deficiency or swerving of that act from the rule of the law, 1 John 3:4 — “Sin is the transgression of the law.”
Q. 23. How may the difference between the matter and form of an action be illustrated by an example?
A. In the stoning of Achan and Naboth; the matter of the action was the same, namely, the throwing of stones; but the form of the action, in point of conformity or disconformity to the law, was vastly different: the stoning of Achan, condemned by God, and all Israel, was an act of just punishment, agreeable to the law; but the stoning of Naboth, an innocent man, was an act of unjust murder, quite contrary to the law, Ex. 20:13.
Q. 24. From whence then does the sinfulness or viciousness of actions proceed?
A. Although the power of acting be from God, yet the viciousness or malignity of the action is entirely from the inherent corruption of our own nature, James 1:13, 14.
Q. 25. Does not God present the object which is the occasion of sinning?
A. Sin does not arise from the object which God, in his providence, presents to us, but from our own inward depravity, called, “the corruption that is in the world through lust,” 2 Pet. 1:4. God delivered Christ to the hard-hearted religious leaders; He presented him to them; but neither infused that malice in them, by which they crucified him, nor did excite it, but it was entirely of themselves, Acts 2:23.
Q. 26. What are the properties of God’s providence?
A. It is most holy, wise, and powerful.
Q. 27. Why is the providence of God called most holy?
A. Because of the infinite holiness and purity that shines in all his administrations, Psalm 145:17.
Q. 28. In what does the holiness of God’s providence appear?
A. In bringing glory to his mercy and justice out of sin.
Q. 29. How does he bring glory to his mercy out of sin?
A. In making the worst of sinners become the choicest of saints, as in the instance of Paul, 1 Tim. 1:12, 13, and others.
Q. 30. How does he bring glory to his justice out of sin?
A. By the judgments which he executes upon sinners, even in this life, Psalm 9:16.
Q. 31. Why is the providence of God said to be wise?
A. Because it makes all things subservient to the end which God had fixed for himself, Rom. 8:28.
Q. 32. How is the wisdom of providence manifested?
A. In the exact harmony of all the motions thereof with the word, Hos. 14:9.
Q. 33. Why is God’s providence called powerful?
A. Because it cannot be resisted, Dan. 4:35 — “He doth according to his will, in the army of heaven, and among the inhabitants of the earth: none can stay his hand, or say unto him, what dost thou?”
Q. 34. How does the power of providence discover itself?
A. In bringing about great events, by small and apparently contemptible means: thus, he makes worm Jacob to thresh the mountains, Isaiah 41:15; and by the foolishness of preaching saves them that believe, 1 Cor. 1:21.
Q. 35. How is the providence of God usually distinguished?
A. Into ordinary and extraordinary, common and special.
Q. 36. What is the ordinary providence of God?
A. It is his observing the order of things, which he appointed from the beginning, Hos. 2:21, 22.
Q. 37. What is the extraordinary providence of God?
A. It is his going beyond, or contrary to the natural order of things; and such events are called miraculous.
Q. 38. What is a miracle?
A. It is such an astonishing and surprising effect, contrary to the ordinary course of nature, as surpasses the power of all created beings, and can be produced by divine omnipotence only; such as, dividing the waters of the Red Sea and Jordan, making the sun to stand still, raising the dead, giving eye-sight to the born blind, curing all manner of diseases by a word, and the like.
Q. 39. What is common providence?
A. It is that which is exercised about all the creatures in general, Acts 17:28, called God’s natural government.
Q. 40. What is special providence?
A. It is that which is exercised about rational creatures in particular, Deut. 30:15-18, called his moral government.
Q. 41. What is the special providence which God exercises about his church and people?
A. His “eyes run to and fro throughout the whole earth, to show himself strong in behalf of them whose heart is perfect towards him,” 2 Chron. 16:9; and he makes all things work together for their good, Rom. 8:28.
Q. 42. Are not all the dispensations of providence, prosperous or adverse, to be carefully observed?
A. Yes; for “whoso is wise, and will observe these things, even they shall understand the loving-kindness of the Lord,” Psalm 107:43.
Q. 43. How are the providences of God to be observed?
A. With humility and reverence, under a sense of our weakness to penetrate into them, Rom. 11:34; and with gratitude and thankfulness, because there is always some mixture of mercy with judgment in this life, Psalm 101:1.
Q. 44. Is it not dangerous to overlook the operations of divine providence?
A. Yes; for it is said, Psalm 28:5 — “Because they regard not the works of the Lord, nor the operation of his hands, he shall destroy them, and not build them up.”
Q. 45. Are not some dispensations of providence very dark and mysterious?
A. Yes; his ways are many times in the sea, and his paths in the great waters, and his footsteps are not known, Psalm 77:19.
Q. 46. In what does the mystery of providence appear?
A. In the mysterious tract, and mysterious outward appearance of it.
Q. 47. How is providence mysterious in the tract of it?
A. In attaining its end by seemingly contrary means; such as making Joseph’s imprisonment the step to his being second in the kingdom, and the casting of Daniel into the lions’ den, the path to his higher preferment.
Q. 48. In what is providence mysterious in the outward appearance of it?
A. In that “all things come alike unto all;” there being one event to the righteous and to the wicked: and no man knowing love or hatred, by all that is before him in this life, Eccl. 9:1, 2.
Q. 49. How do you prove that love or hatred cannot be known by the outward dispensations of providence in this life?
A. From the parable of the rich man and Lazarus; the rich man, in his lifetime, received good things, and Lazarus evil things; and yet, after death, Lazarus is comforted, and the other tormented, Luke 16:19-28.
Q. 50. Is this seemingly unequal appearance of providence in this life, any reflection upon the wisdom and righteousness of it?
A. No; for, though good men may be sometimes put to a stand by the outward prosperity of the wicked, and the straits and wants of the godly, as Jeremiah was, chap. 12:1 — “wherefore doth the way of the wicked prosper? Wherefore are all they happy that deal very treacherously?” yet, if the enjoyments of the one, and wants of the other, are laid in the balance, it would be found, that a “little that the righteous man hath, is better than the riches of many wicked,” Psalm 37:16.
Q. 51. What is our duty when providence seems to run contrary to the promise?
A. It is to believe the promise, and that providence is running in a direct line to the accomplishment of it, though we cannot see it at the time, as Abraham did, “who against hope believed in hope, and staggered not at the promise of God through unbelief,” Rom. 4:18, 20.
Q. 52. Will not dark providences be opened to the saints some time or other?
A. Yes; for, says Christ, “What I do thou knowest not now, but thou shalt know hereafter,” John 13:7.
Q. 53. When will the mystery of providence be opened to the saints?
A. It shall be fully unveiled at the end of the day, when the mystery of it shall be finished, and all the labyrinths, in which the saints were led, fully unwinded, Rev. 10:6, 7.
Q. 54. What will be the language of the saints, when the whole mystery of providence shall be explained?
A. They will say, “He hath done all things well,” Mark 7:37 — “Not one thing hath failed of all the good things which the Lord spake; — all are come to pass, — not one thing hath failed thereof,” Josh. 23:14.
Q. 55. What improvement ought we to make of this doctrine of providence?
A. To commit our way to the Lord; to “trust also in him, and he shall bring it to pass,” Psalm 37:5.
Selah.