Providence – Robert Shaw

DSCN3110Chapter V. Of Providence

Section I.

God, the great Creator of all things, doth uphold, direct, dispose, and govern all creatures, actions, and things, from the greatest even to the least, by his most wise and holy providence, according to his infallible foreknowledge, and the free and immutable counsel of his own will, to the praise of the glory of his wisdom, power, justice, goodness, and mercy.

Exposition

In opposition to Fatalists and others, who maintain that, in the original constitution of the universe, God gave to the material creation physical, and to the intelligent creation moral laws, by which they are sustained and governed, independently of his continued influence; this section teaches that there is a providence, by which God, the great Creator of all things, upholds and governs them all; and that this providence extends to all creatures, actions, and things, from the greatest even to the least.

1. That there is a providence may be inferred from the nature and perfections of God; from the dependent nature of the creatures; from the continued order and harmony visible in all parts of the universe; from the remarkable judgments that have been inflicted on wicked men, and the signal deliverances that have been granted to the Church and people of God; and from the prediction of future events, and their exact fulfilment. In the Bible, the providence of God is everywhere asserted. “His kingdom ruleth over all,” and he “worketh all things after the counsel of his own will.” – Ps. ciii. 19; Eph. i. 11.

Two things are included in the notion of providence,—the preservation and the government of all things. God preserves all things by continuing or upholding them in existence. The Scripture explicitly asserts, that “he upholds all things by the word of his power,” and that “by him all things consist.”—Heb. i. 3; Col. i. 17. He preserves the different species of creatures, and sustains the several creatures in their individual beings; hence he is called “the Preserver of man and beast.”—Job. vii. 20; Ps. xxxvi. 6. God governs all things by directing and disposing them to the end for which he designed them. “Our God is in the heavens, he hath done whatsoever he pleased.”—Ps. cxv. 3. “He doeth according to his will in the army of heaven, and among the inhabitants of the earth: and none can stay his hand, or say unto him, What doest thou?”—Dan. iv. 36. The government of God may be considered in a twofold view,—natural and moral. This twofold view of his government arises from the two general classes of creatures which are the objects of it. The irrational and inanimate creatures are the subjects of his natural government. The rational part of the creation, or those creatures who are the fit subjects of moral law, as angels and men, are the subjects of his moral government.

2. The providence of God extends to all creatures, actions, and things, from the greatest even to the least. “Some,” says Dr Dick, “maintain only a general providence, which consists in upholding certain general laws, and exclaim against the idea of a particular providence, which takes a concern in individuals and their affairs. It is strange that the latter opinion should be adopted by any person who professes to bow to the authority of Scripture, – which declares that a sparrow does not fall to the ground without the knowledge of our heavenly Father, and that the hairs of our head are all numbered,—or by any man who has calmly listened to the dictates of reason. If God has certain designs to accomplish with respect to, or by means of, his intelligent creatures, I should wish to know how his intention can be fulfilled without particular attention to their circumstances, their movements, and all the events of their life? .Ö How can a whole be taken care of without taking care of its parts; or a species be preserved if the individuals are neglected?”

The providence of God extends to the inanimate creation. He who fixed the laws of nature, still continues or suspends their operation according to his pleasure; they are dependent on his continued influence, and subject to his control; and to assert the contrary would be to assign to the laws of nature that independence which belongs to God alone.—Ps. cxix. 91, civ. 14; Job xxxviii. 31-38. The providence of God likewise reaches to the whole animal creation. “The beasts of the forest are his, and the cattle upon a thousand hills.” They are all his creatures, and the subjects of his providence.—Ps. civ. 27, 28. Angels, too, are the subjects of God’s providence. The good angels are ever ready to obey his will, and are employed by him in ministering, in various ways, to the saints on earth.—Heb. i. 14. The evi1 angels are subject to his control, and can do no mischief without his permission. – Job. i. 12. The providence of God also extends to all human affairs; the affairs of nations are under his guidance and control. “He increaseth the nations, and destroyeth them: he enlargeth the nations, and straiteneth them again. He leadeth princes away spoiled, and overthroweth the mighty ” – Job xii. 19, 23. This the humbled monarch of Babylon was taught by painful experience, and was constrained to acknowledge “that the Most High ruleth in the kingdom of men, and giveth it to whomsoever he will.” – Dan. iv. 25. The providence of God is also to be recognised in the affairs of families. “God setteth the solitary in families,”—”he setteth the poor on high from affliction, and maketh him families like a flock; again they are minished and brought low, through oppression, affliction, and sorrow.” – Ps. lxviii. 6, cvii. 39, 41. The providence of God likewise extends to individuals, and to their minutest concerns. The birth of each individual, the length of his days, and all the events of his life, are regulated and superintended by the most wise and holy providence of God.—Acts xvii. 28; Job xiv. 5.

“As the doctrine of a particular providence is agreeable both to Scripture and to reason, so it is recommended by its obvious tendency to promote the piety and the consolation of mankind. To a God who governed the world solely by general laws, we might have looked up with reverence, but not with the confidence, and gratitude, and hope, which arise from the belief that he superintends its minutest affairs. The thought that he “compasses our paths and is acquainted with all our ways;’ that he watches our steps, and orders all the events in our lot; guides and protects us, and supplies our wants, as it were, with his own hand; this thought awakens a train of sentiments and feelings highly favourable to devotion, and sheds a cheering light upon the path of life. We consider him as our Guardian and our Father; and, reposing upon his care, we are assured that, if we trust in him, no evil shall befall us, and no real blessing shall be withheld.”

Section II.

Although in relation to the foreknowledge and decree of God, the first cause, all things come to pass immutably and infallibly, yet, by the same providence, he ordereth them to fall out according to the nature of second causes, either necessarily, freely, or contingently.

Exposition

Since all things were known to God from the beginning of the world, and come to pass according to the immutable counsel of his will, it necessarily follows that, in respect of the foreknowledge and decree of God, all things come to pass infallibly. But, by his providence, he orders them to fall out according to the nature of second causes. Every part of the material world has an immediate dependence on the will and power of God, in respect of every motion and operation, as well as in respect of continued existence; but he governs the material world by certain physical laws,—commonly called the laws of nature, and in Scripture the ordinances of Heaven,—and agreeably to these laws, so far as relates to second causes, certain effects uniformly and necessarily follow certain causes. The providence of God is also concerned about the volitions and actions of intelligent creatures; but his providential influence is not destructive of their rational liberty, for they are under no compulsion, but act freely; and all the liberty which can belong to rational creatures is that of acting according to their inclinations. Though there is no event contingent with respect to God, “who declareth the end from the beginning, and from ancient times the things which are not yet done, saying, My counsel shall stand, and I will do all my pleasure;” yet many events are contingent or accidental with regard to us, and also with respect to second causes.

Section III.

God, in his ordinary providence, maketh use of means, yet is free to work without, above, and against them, at his pleasure.

Exposition

That the providence of God is concerned about the sinful actions of creatures must be admitted. Joseph’s brethren committed a most wicked and unnatural action in selling him to the Midianites; but Joseph thus addressed his brethren: “Be not grieved, nor angry with yourselves, that ye sold me hither: for God sent me before you to preserve life.”—Gen. xiv. 6. The most atrocious crime ever perpetrated by human hands was the crucifixion of the Lord of glory; yet it is expressly affirmed that God delivered him into those wicked hands which were imbrued in his sacred blood: “Him, being delivered by the determinate counsel and foreknowledge of God, ye have taken, and by wicked hands have crucified and slain.”—Acts ii. 23. At the same time, it is indisputable that God cannot be the author nor approver of sin. To solve the difficulty connected with this point, theologians distinguish between an action and its quality. The action, abstractly considered, is from God, for no action can be performed without the concurrence of Providence; but the sinfulness of the action proceeds entirely from the creature. As to the manner in which the providence of God is concerned about the sinful actions of creatures, it is usually stated, that God permit them, that he limits them, and that he overrules them for the accomplishment of his own holy ends. But the full elucidation of this abstruse subject, so as to remove every difficulty, surpasses the human faculties. We are certain that God is concerned in all the actions of his creatures; we are equally certain that God cannot be the author of sin; and here we ought to rest.

Section V.

The most wise, righteous, and gracious God, doth oftentimes leave for a season his own children to manifold temptations and the corruption 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 sundry other just and holy ends.

Section VI.

As for those wicked and ungodly men whom God, as a righteous judge, for former sins, doth blind and harden; from them he not only withholdeth his grace, whereby they might have been enlightened in their understandings, and wrought upon 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.

Exposition

The providence of God is either ordinary or miraculous. In his ordinary providence God works by means, and according to the general laws established by his own wisdom: we are, therefore, bound to use the means which he has appointed, and if we neglect these, we cannot expect to obtain the end. But though God generally acts according to established laws, yet he may suspend or modify these laws at pleasure. And when, by his immediate agency, an effect is produced above or beside the ordinary course of nature, this we denominate a miracle. The possibility of miracles will be denied by none but Atheists. To maintain that the laws of nature are so absolutely fixed, that they can in no case be deviated from, would be to exclude God from the government of the world,—to represent the universe as a vast machine, whose movements are regulated by certain laws which even the great Architect cannot control.

Section IV.

The almighty power, unsearchable wisdom, and infinite goodness of God, so far manifest themselves in his providence, that it extendeth itself even to the first fall, and all other sins of angels and men, and that not by a bare permission, but such as hath joined with it a most wise and powerful bounding, and otherwise ordering and governing of them, in a manifold dispensation, to his own holy ends; yet so, as the sinfulness thereof proceedeth only from the creature, and not from God; who being most holy and righteous, neither is nor can be the author or approver of sin.

Exposition

God cannot possibly solicit or seduce any man to sin; for this is inconsistent with the purity of his nature. – James i. 13,14. But, in righteous judgment, God sometimes permits persons to fall into one sin for the punishment of another. He deals in this way even with his own dear, but undutiful, children. Sometimes he leaves them for a season to temptations, and to the lusts of their own hearts, for their trial, or to discover to themselves the latent corruptions of their hearts, to humble them, and to excite them to more fervent prayer and unremitting watchfulness. Thus, God left Hezekiah to try him, that he might know, or make known, all that was in his heart.—2 Chron. xxxii. 31. Sometimes God deals in this manner with his own children to chastise them for their former sins. Thus, “The anger of the Lord was kindled against Israel, and he moved David against them to say, Go number Israel and Judah.” – 2 Sam. xxiv. l. In Scripture, God is frequently said to harden wicked men for their former sins. This he does, not by infusing any wickedness into their hearts, or by any direct and positive influence on their souls in rendering them obdurate, but by withholding his grace, which is necessary to soften their hearts, and which he is free to give or withhold as he pleases; by giving them over to their own hearts’ lusts, to the temptations of the world, and the power of Satan; and by providentially placing them in each circumstances, or presenting such objects before them, as their corruption makes an occasion of hardening themselves.

Section VII.

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 all things to the good thereof.

Exposition

The providence of God may be considered as general and as special. His general providence is exercised about all his creatures; his special providence is exercised, in a particular manner, about his Church and people. “The eyes of the Lord run to and fro throughout the whole earth, to show himself strong in behalf of them whose heart is perfect towards him.”—2 Chron. xvi. 9. God has the interests of his own people ever in view; he knows what is most conducive to their happiness; and he will make all things, whether prosperous or adverse, to co-operate in promoting their good, – Rom. viii. 28. In all past ages, God has watched over his Church with peculiar and unremitting care; he has sometimes permitted her to be reduced to a very low condition, but he has also wrought surprising deliverances in her behalf. The very means which her enemies intended for her destruction and ruin have, by an overruling Providence, been rendered subservient to her edification and enlargement.—Acts viii. 4. The preservation of the Church, in spite of the craft and malice of hell, and of all the pernicious errors and bloody persecutions which have threatened her ruin, is no less wonderful than the spectacle which Moses beheld,—a bush burning but not consumed. And let us still confide and rejoice in the promise of Christ, that the gates of hell shall never prevail against his Church.

An Exposition Of The Westminster Confession Of Faith, Robert Shaw

We Are Not Ruled By Chance

Do things happen by chance in God’s world? In a word, no , there is no such thing as chance, or fate, or good luck, or bad luck.

A faithful servant of God should be absolutely convinced inside that all things happen by God’s decree and not by chance or by good luck or bad luck.

As a Reformed pastor / theologian put it:

the church teaches according to the word of God, that nothing exists, or comes to pass in the whole world, unless by the certain and definite, but nevertheless most free and good counsel of God.  Zacharias Ursinus, Commentary On The  Heidelberg  Catechism.

There are many testimonies from Scripture to support this truth.

The Apostle Paul reminded the Athenians of God’s work in the details of human life:

24 The God who made the world and all things in it, since He is Lord of heaven and earth, does not dwell in temples made with hands; 25 nor is He served by human hands, as though He needed anything, since He Himself gives to all people life and breath and all things; 26 and He made from one man every nation of mankind to live on all the face of the earth, having determined their appointed times and the boundaries of their habitation, 27 that they would seek God, if perhaps they might grope for Him and find  Him, though He is not far from each one of us; 28 for in Him we live and move and exist, as even some of your own poets have said, ‘For we also are His children.’ Acts 17:24-28

And Jesus reminds us of God’s concern for sparrows and for the number of hairs on our heads:

29 Are not two sparrows sold for a cent? And yet not one of them will fall to the ground apart from your Father. 30 But the very hairs of your head are all numbered. 31 So do not fear; you are more valuable than many sparrows. Matthew 10:29, 30

We are supposed to draw comfort and encouragement from this teaching.

  1. God cares about sparrows and about the number of hairs on my head
  2. I am more valuable to God than many
  3. I should not fear.
  4. I can trust God to provide for my needs.

 Jesus also draws our attention to God’s care for wildflowers and wild grass.

 25 For this reason I say to you, do not be worried about your life, as to what you will eat or what you will drink; nor for your body, as to what you will put on. Is not life more than food, and the body more than clothing? 26 Look at the birds of the air, that they do not sow, nor reap nor gather into barns, and yet your heavenly Father feeds them. Are you not worth much more than they? 27 And who of you by being worried can add a single hour to his life? Matthew 6:25-27

What comfort and encouragement do we see here?

  1. The birds of the air don’t sow, or reap, or gather into barns.
  2. Yet your heavenly Father feeds them.
  3. You are worth much more than they.
  4. Therefore, don’t worry about life (eat or drink); nor for your body, as to what you will put on.

And why are you worried about clothing? Observe how the lilies of the field grow; they do not toil nor do they spin, 29 yet I say to you that not even Solomon in all his glory clothed himself like one of these. “But if God so clothes the grass of the field, which is alive today and tomorrow is thrown into the furnace, will He not much more clothe you? You of little faith!  Matthew 6:28-30 What comfort and encouragement do we see here?

  1. Wild lilies don’t work or spin cloth.
  2. But not even Solomon (the richest king on earth in his time) in all his glory clothed himself like one of these.
  3. So, if God so clothes the grass of the field (which is alive today and tomorrow is thrown into the furnace)
  4. Will God not much more clothe me?
  5. I can trust God for clothing, and for whatever else I need for survival.

Finally, Jesus tells us to get our priorities straight:

But seek first His kingdom and His righteousness, and all these things will be added to you.  Matthew 6:33

Don’t forget the guarantee of all promises: the Son, through whom the lilies, little birds, illnesses, enemies, and everything in heaven and on earth have been created and by the word of His power are upheld (Hebrews 1:3). This Son, who has been appointed heir of all things (Hebrews 1:2), the Father gave to die for you as the guarantee of His love, and He freely, by grace, ordained you to be joint heirs with

His Son. How is it then possible for you to be harmed by any created thing, which can neither live nor move without the direct operation of the Son of God?

All created things exist in Him and are ruled by Him, and you are a joint heir with Him. Should it not be impossible, therefore, for created things to do anything but serve you and work together for your good, even when it appears as though most of them oppose you? The Apostle Paul looks to this guarantee in Romans 8:31, 32: “What more shall we say to these things? If God is for us, who can be against us? He who did not spare His own Son, but delivered Him up for us all, how shall He not with Him freely give us all things?”

So be encouraged, brothers and sisters, God has got everything under control. He is working everything out for His glory and for our good.

Source: http://makingdisciplesblog.com/2014/05/04/we-are-not-ruled-by-chance/

God Ordains Whatsoever Comes to Pass – Robert Shaw on WCF 3:1-2

Westminster_Confession_of_FaithTaken from The Reformed Faith: An Exposition of the Westminster Confession of Faith by Robert Shaw

Chapter III. Of God’s Eternal Decree

Section I.–God from all eternity did by the most and holy counsel of his own will, freely and unchangeably ordain whatsoever comes to pass; yet so as thereby neither is God the author of sin; nor is violence offered to the will of the creatures, nor is the liberty or contingency of second causes taken away, but rather established.

Section II.–Although God knows whatsoever may or can come to pass, upon all supposed conditions; yet hath he not decreed anything because he foresaw it as future, as that which would come to pass, upon such conditions.

Exposition

By the decree of God is meant his purpose or determination with respect to future things; or, more fully, his determinate counsel, whereby, from all eternity, he foreordained whatever he should do, or would permit to be done, in time.

This subject is one of the most abstruse and intricate in theology, and it has been the fruitful source of a variety of controversies in the Christian Church. But whatever diversity of opinion may obtain respecting the details of the doctrine, “no man will deny that there are divine decrees, who believes that God is an intelligent being, and considers what this character implies. An intelligent being is one who knows and judges, who purposes ends and devises means, who acts from design, conceives a plan, and then proceeds to execute it. Fortune was worshipped as a goddess for the ancient heathens, and was represented as blind, to signify that she was guided by no faced rule, and distributed her favours at random. Surely no person of common sense, not to say piety, will impute procedure so irrational to the Lord of universal nature. As he knew all things which his power could accomplish, there were, undoubtedly, reasons which determined him to do one thing, and not to do another; and his choice, which was founded upon those reasons, was his decree.”

That God must have decreed all future things, is a conclusion which necessarily flows from his foreknowledge, independence, and immutability. “The foreknowledge of God will necessarily infer a decree, for God could not foreknow that things would be, unless he had decreed they should be; and that because things would not be future, unless he had decreed they should be.” If God be an independent being, all creatures must have an entire dependence upon him; but this dependence proves undeniably that all their acts must be regulated by his sovereign will. If God be of one mind, which none can change, he must have unalterably fixed everything in his purpose which he effects in his providence.

This doctrine is plainly revealed in the Scriptures. They speak of God’s foreknowledge, his purpose, his will, the determinate counsel of his will, and his predestination. “Whom he did foreknow, he also did predestinate.” – Rom. viii. 29. “He hath made known unto us the mystery of his will, according to his good pleasure, which he hath purposed in himself:” “He worketh all things after the counsel of his own will.”–Eph. i. 9, 11. ” Christ,” says an apostle, “was delivered by the determinate counsel and foreknowledge of God.”–Acts ii. 23.

“The decrees of God relate to all future things, without exception; whatever is done in time was foreordained before the beginning of time. His purpose was concerned with everything, whether great or small, whether good or evil; although, in reference to the latter, it may be necessary to distinguish between appointment and permission. It was concerned with things necessary, free, and contingent; with the movements of matter, which are necessary; with the volitions and actions of intelligent creatures, which are free; and with such things as we call accidents, because they take place undesignedly on our part, and without any cause which we could discover. It was concerned about our life and our death; about our state in time and our state in eternity. In short, the decrees of God are as comprehensive as his government, which extends to all creatures, and to all events.”

The decrees of God are free. He was not impelled to decree from any exigency of the divine nature; this would be to deny his self-sufficiency. Neither was he under any external constraint; this would be destructive of his independence. His decrees, therefore, must be the sovereign and free act of his will. By this it is not meant to insinuate that they are arbitrary decisions; but merely that, in making his decrees, he was under no control, and acted according to his own sovereignty.

The decrees of God are most wise. They are called “the counsel of his will,” to show that, though his will be free, yet he always acts in a manner consummately wise. He needs not to deliberate, or take counsel with others, but all his decrees are the result of unerring wisdom. “O the depth of the riches both of the wisdom and knowledge of God! How unsearchable are his judgments, and his ways past finding out!” “Wisdom is discovered in the selection of the most proper ends, and of the fittest means of accomplishing them. That this character belongs to the decrees of God is evident from what we know of them. They are disclosed to us by their execution; and every proof of wisdom in the works of God is a proof of the wisdom of the plan in conformity to which they are performed.”

The decrees of God are eternal. This our Confession explicitly affirms:–”God, from all eternity, did ordain whatsoever comes to pass.” This is asserted in opposition to the Socinians, who hold that some, at least, of the decrees of God are temporary. Those decrees which relate to things dependent on the free agency of man, they maintain, are made in time. But what saith the Scripture? It expressly declares, that everything which has happened, and everything which is to happen, was known to God from everlasting. “Known unto God are all his works, from the beginning of the world.”–Acts xv. 18. To suppose any of the divine decrees to be made in time, is to suppose the knowledge of the Deity to be limited. If from eternity he knew all things that come to pass, then from eternity he must have ordained them; for if they had not been determined upon, they could not have been foreknown as certain.

The decrees of God are absolute and unconditional. He has not decreed anything, because he foresaw it as future; and the execution of his decrees is not suspended upon any condition which may, or may not be performed. This is the explicit doctrine of our Confession, and it is this principle which chiefly distinguishes Calvinists from Arminians, who maintain that God’s decrees are not absolute but conditional.

“It is granted, that some of the decrees of God are conditional, in this sense, that something is supposed to go before the event which is the object of the decree, and that, this order being established, the one will not take place without the other. He decreed, for example, to save Paul and the companions of his voyage to Italy; but he decreed to save them only on condition that the sailors should remain in the ship.–Acts xxvii. He has decreed to save many from the wrath to come; but he has decreed to save them only if they believe in Christ, and turn by him from the error of their ways. But these decrees are conditional only in appearance. They merely state the order in which the events should be accomplished; they establish a connection between the means and the end, but do not leave the means uncertain. When God decreed to save Paul and his companions, he decreed that the sailors should be prevented from leaving the ship; and accordingly gave Paul previous notice of the preservation of every person on board. When he decreed to save those who should believe, he decreed to give them faith; and, accordingly, we are informed, that those whom he predestinated he also calls into the fellowship of his Son.–Rom. viii. 30. That any decree is conditional in the sense” of Arminians, “that it depends upon the will of man, of which he is sovereign master, so that he may will or not will as he pleases, – we deny. “My counsel’, says God, “shall stand, and I will do all my pleasure.’–Isa. xlvi. 10. But he could not speak so, if his counsel depended upon a condition which might not be performed.” Conditional decrees are inconsistent with the infinite wisdom of God, and are in men the effects of weakness. They are also inconsistent with the independence of God, making them to depend upon the free will or agency of his creatures. The accomplishment of them, too, would be altogether uncertain; but the Scripture assures us, that “the counsel of the Lord standeth for ever, and the thoughts of his heart to all generations.”–Ps. xxiii. 11. All his purposes are unalterably determined, and their execution infallibly certain. “There are many devices in a man’s heart,” which he is unable to accomplish, “nevertheless the counsel of the Lord, that shall stand.”–Prov. xix. 21.

It has been often objected to the doctrine respecting the divine decrees taught in our Confession, that it represents God as the author of sin. But the Confession expressly guards against this inference, by declaring that God has so ordained whatsoever comes to pass as that he is not thereby the author of sin. The decree of God is either effective or permissive. His effective decree respects all the good that comes to pass; his permissive decree respects the evi1 that is in sinful actions. We must also distinguish betwixt an action purely as such, and the sinfulness of the action. The decree of God is effective with respect to the action abstractly considered; it is permissive with respect to the sinfulness of the action as a moral evil.

It has also been objected, that if God has foreordained whatsoever comes to pass, human liberty is taken away. To this it has been commonly replied, that it is sufficient to human liberty, that a man acts without any constraint, and according to his own free choice; that the divine decree is extrinsic to the human mind; and, while it secures the futurition of events, it leaves rational agents to act as freely as if there had been no decree. This answer, it must be acknowledged, merely amounts to an assertion that, notwithstanding the decree of God, man retains his liberty of action. We still wish to know how the divine pre-ordination of the event is consistent with human liberty. “Upon such a subject,” says Dr Dick, “no man should be ashamed to acknowledge his ignorance. We are not required to reconcile the divine decrees and human liberty. It is enough to know that God has decreed all things which come to pass, and that men are answerable for their actions. Of both these truths we are assured by the Scriptures; and the latter is confirmed by the testimony of conscience. We feel that, although not independent upon God, we are free; so that we excuse ourselves when we have done our duty, and accuse ourselves when we have neglected it. Sentiments of approbation and disapprobation, in reference to our own conduct or that of other men, would have no existence in our minds if we believed that men are necessary agents. But the tie which connects the divine decrees and human liberty is invisible. “Such knowledge is too wonderful for us; it is high, we cannot attain unto it.'”–Ps. cxxxix. 6.

It may be further observed, that, although God has unchangeably ordained whatsoever comes to pass, yet this does not take away the contingency of second causes, either in themselves or as to us. Nothing can be more contingent than the decision of the lot, – yet “the lot is cast into the lap; but the whole disposing thereof is of the Lord.”–Prov. xvi. 33.

People Say Stupid Things: What Not to Say When a Baby Dies

A Daughter of the Reformation

Years ago, when our daughter Bethanne was born, I realized that when faced with difficult circumstances people often say stupid things. I know that most of the time the stupid comments come from good intentions. People mean to be kind, generally. They simply just don’t know what to say. Here’s a small sampling of things I’ve heard people say:

  • It’s for the best.
  • God needed another angel.
  • You’re young. You can have another one.
  • At least you know you can get pregnant.
  • They’re in a better place.
  • At least you have other children.
  • It happened for a reason.
  • I’m sure you’ll get pregnant again soon.
  • It’s better than having a child born with problems.

My “favorite” one from when Bethanne was born was the mom who told me she understood what I was going through because her son had been born autistic. Apparently, having a child born with a…

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