A’ Brakel:

1) Fourthly, nothing exists or comes to pass apart from the operation of God. God sustains everything by His omnipotent and omnipresent power. Nothing can move without divine cooperation and thus everything transpires according to His decree, be it either by the Lord’s initiation or permission, directing things in such a manner that they accomplish His purpose. Thus it becomes evident that the Lord has prior knowledge concerning all things. You will comprehend this with more clarity and be less confused if you keep in mind that God is omniscient and has decreed all that transpires. His knowledge is not derived from existing matters and secondary causes as is true for man. Keep in mind that from God’s perspective, who is the first cause of all things, everything is an absolute certainty even though it appears to be uncertain when viewed from the perspective of secondary causes. From God’s perspective there are no contingencies; such is only true from man’s perspective. Thus, in defining the freedom of the will we must not think of it as functioning independently from God, on an equal plane with His will, or as a neutral entity; rather, this freedom is a function of necessity. Thus, the freedom of the will does not contradict the certain foreknowledge of God. Man, without coercion and by arbitrary choice, performs that which God has most certainly decreed, and of which He was cognizant that it would occur. Wilhemus à Brakel, The Christian’s Reasonable Service, trans., by Bartel Elshout, (Ligonier, PA: Soli Deo Gloria Publ., 1992), 1:104-105

2) God’s Government and Sin

Nevertheless God’s government also encompasses sin, for otherwise the entire human race, being sinful in its deeds, would be removed from God’s government. God’s government regarding sin cannot be denied by someone who believes God’s Word, from which we will prove this with utmost clarity.

For a correct understanding of God’s government relative to sin we must take notice of three matters which pertain to every sin: the natural activity, the deviation in this activity, and God’s government in bringing this activity to a good end.

(1) The natural activity, considered in and of itself, proceeds from God. This has been demonstrated in discussing the second act of providence, cooperation.

(2) We shall soon demonstrate that God governs sin to a good end.

(3) The deviation, the abuse of the energizing power of God, the corruption of this power, and the irregularity of the activity as far as manner and objective are concerned whether such activity is internal or external do not proceed from God, but from man himself. Man is nevertheless not independent in the act of sin for he corrupts the energy upon which he depends for his activity. God’s government concerning sin relates 1) to its commencement, 2) to its progression, and 3) to its ultimate outcome.

First, God initially permits the occurrence of sin. “so I gave them up unto their own hearts lust: and they walked in their own counsels” (Ps 81:12); “Who in times past suffered all nations to walk in their own ways” (Acts 14:16). God permits sin, but not in such a manner as if the sinner were discharged from the demands of the law, for then God would approve of sin and would not be able to punish sinners. He permits it in such a fashion, however, that He does not prevent the sinner from sinning. He is, nevertheless, capable of preventing sin, and at times also does. “For I also withheld thee from sinning against Me; therefore suffered I thee not to touch her” (Gen 20:6).

This is not a matter of indifferent observation, whereby the sinner is merely allowed to go his own way. It is rather an active permission, not relative to sin as proper object itself, but relative to the circumstances. This does not merely consist in God refusing to coerce the free will of the sinner by forcing him to renounce his will. (Even when God prevents the sinner and does not permit him to sin as we just observed with Abimelech. He nevertheless does not eliminate the freedom of his will.) Rather, God influences man in a manner agreeable with his nature so that he arbitrarily acts or does not act. This active permission consists of the following acts:

(1) Man’s activity as far as his faculties and activity are concerned originates with God who restricts and sustains him with His powerful influence, enabling him to exist and move so that he works and is active.

(2) God permits situations to occur, of which man would make correct use if he were still perfect. He is still under obligation to utilize such situations correctly. Due to his corruption, however, he abuses them. David’s lust was kindled when he observed Bathsheba (2 Sam 11:2); Ahab’s wrath was kindled in response to the words of the prophet Elijah (1 Kings 21:20). Lusts are even kindled by the law itself. “But sin, taking occasion by the commandment, wrought in me all manner of concupiscence” (Rom 7:8).

(3) In withholding from man the ability to withstand sin, God righteously and sovereignly refuses to impart new grace to man when he has the opportunity and is inclined to sin. He wills to leave him in his evil frame, rendering him capable and inclined to commit all manner of sins. “There shall ye serve other gods day and night; where I will not shew you favour” (Jer 16:13).

(4) As a righteous judgment upon past sins, God does withdraw His restraining power which is normally exercised towards the sinner, leaving him to himself. “Howbeit in the business of the ambassadors of the princes of Babylon … God left him, to try him” (2 Chron 32:31).

(5) As a righteous judgment, God gives the sinner over to his own lusts and thus punishes sin with sin. “And even as they did not like to retain God in their knowledge, God gave them over to a reprobate mind, to do those things which are not convenient” (Rom 1:28); “… because they received not the love of the truth, that they might be saved. And for this cause God shall send them a strong delusion, that they should believe a lie” (2 Thess 2:10-11); “Let him alone, and let him curse; for the Lord hath bidden him” (2 Sam 16:11).

(6) God gives the devil free play to focus all his efforts upon man, whom he drives from one sin to another, taking advantage of man’s lusts which have been aroused. “But the Spirit of the Lord departed from Saul, and an evil spirit from the Lord troubled him” (1 Sam 16:14); “Thou [lying spirit] shalt persuade him, and prevail also: go forth, and do so” (1 Kings 22:22).

(7) God hardens the heart, causing it to be as stone, thereby permitting the sinner to persevere in sin without being sensible of it. God Himself uses such expressions, saying that He does this. “And I will harden Pharaoh’s heart. … And He hardened Pharaoh’s heart” (Exod 7:3,13). This act of hardening is not an infusion of some evil or sinful frame, but a holy and secret operation whereby common but abused gifts are withdrawn in an extraordinary manner. The Lord then fully withdraws Himself so that there is neither impression nor feeling concerning God or the conscience. God leaves the sinner over to his own raging lusts and allows the devils to have free play so that the sinner in this state cannot do anything else but sin and is hardened as a result of continual sinning. Therefore that which is attributed to God is also attributed to Pharaoh. “But when Pharaoh saw that there was respite, he hardened his heart” (Exod 8:15). Such is God’s government relative to sin at the outset of its commission.

Secondly, God’s government also extends to the progression of sin. God determines the measure, time, and limitations; that is, thus far and no further, to such an extent and no more, and for such a duration and no longer. This we observe with Laban. “It is in the power of my hand to do you hurt: but the God of your father spake unto me yesternight, saying, Take thou heed that thou speak not to Jacob either good or bad” (Gen 31:29). Esau was determined to kill Jacob, but must kiss him instead (Gen 33:4). Baalam desired to curse in order to earn the wages of unrighteousness, but each time he was compelled to bless (Num 24). The devil desired to eliminate Job, but each time the Lord determined his deliverance. “… only upon himself put not forth thine hand” (Job 1:12); “… but save his life” (Job 2:6).

Thirdly, God’s government also extends to the ultimate outcome of sin. He governs sin either to declare His righteousness, to show forth His grace, longsuffering, and mercy, or to benefit His children, keeping them humble and making them careful. “But as for you, ye thought evil against me; but God meant it unto good, to bring to pass, as it is this day, to save much people alive” (Gen 50:20); “O Assyrian, the rod of Mine anger, and the staff in their hand is Mine indignation. I will send him against an hypocritical nation … and to take the prey. Howbeit he means not so . . . but it is in his heart to destroy and cut off nations not a few. I will punish the fruit of the stout heart of the king of Assyria, and the glory of his high looks” (Isa 10:5-7,12). “Howbeit for this cause I obtained mercy, that in me first Jesus Christ might show forth all longsuffering, for a pattern to them which should hereafter believe on Him to life everlasting” (1 Tim 1:16).

Such results do not naturally issue forth from sin; neither does God first determine to extract good results from sin after it has been committed. Having decreed to glorify Himself in such a fashion and to bestow certain benefits upon His children, God rather uses the wickedness of man in a sanctified manner to accomplish the outcome. As the sun is not defiled by the rotting of a stinking cadaver, God likewise, while men and devils commit sin, remains holy and operates in a holy manner relative to the commencement, progression, and ultimate outcome of sin. God uses sinners as if they were executioners, lions, and bears, in order to execute His judgments by means of their fury, and thus with a crooked stick He strikes with straight strokes.

The fourth heading concerning the providence of God relates to the outcome of all matters. These results are either necessary consequences or are contingent in nature. Therefore these also include whatever occurs as a result of such matters as the free exercise of man’s will, the outcome of wars, marriage, and the day of one’s death.

First, some results are certain and a matter of course, being determined by the law and order of nature. Such is true for the circuits (trajectories) of sun and moon, for eclipses, for the occurrence of low and high tides, and for the fact that fire ascends and that whatever is heavy descends. All these are governed by God. This is confirmed in the following texts. “He appointed the moon for seasons: the sun knoweth his going down. Thou makest darkness, and it is night” (Ps 104:19-20); “They continue this day according to Thine ordinances: for all are Thy servants” (Ps 119:91).

God can, however, intervene in this established plan and cause progression contrary to the course of nature. Upon the prayer of Joshua the Lord caused the sun and moon to stand still (Josh 10:13) and He caused the sun to return ten degrees upon Hezekiah’s request (2 Kings 20:11). The Lord caused iron to float (2 Kings 6:6), and the three young men to be unharmed in the fiery oven (Dan 3:25). The prophecies also have a certain and determined fulfillment which God is not willing nor are His creatures able to change. “But how then shall the Scriptures be fulfilled, that thus it must be?” (Matt 26:54).

Secondly, the results of some matters are contingent. This is not true in reference to God, for not the least thing happens by chance. His counsel shall stand and He will do all His pleasure. They are contingent, however, both relative to secondary causes (relative to which they could have turned out differently) and relative to the connection between causes and their effects, for which the results were neither planned, regulated, nor expected. God, however, governs all these contingent results according to His counsel and will, executing them with certainty and without any impediment. This is exemplified by unexpected manslaughter in which God caused this blow to come upon the slain person (cf. Deut 19:5; Exod 21:13). Is there anything more unpredictable than the casting of the lot? God’s government nevertheless extends to this, and He causes the result to be according to His will. “The lot is cast into the lap; but the whole disposing thereof is of the Lord” (Prov 16:33). This is evident in the lot which fell upon Jonah (Jon 1:7) and upon Jonathan (1 Sam 14:42). What is more unpredictable in nature than the falling of a sparrow from the roof or a hair from the head? God’s government, however, also extends to these. “One of them shall not fall on the ground without your Father. But the very hairs of your head are all numbered” (Matt 10:29-30).

Thirdly, God also governs all actions which occur as a result of the free exercise of the will of man. God does not remove the freedom of the will, nor does he coerce man to act contrary to his will. Rather, He inclines and governs this will, be it by internal inclination or by external circumstances and events, so that man accomplishes those matters decreed by God by virtue of his own arbitrary determination and inclination. This is confirmed in the following texts. “He fashioneth their hearts alike” (Ps 33:15); “… the answer of the tongue, is from the Lord … the Lord directeth his steps” (Prov 16:1,9); “He turneth it (the king’s heart) whithersoever He will” (Prov 21:1); “… God which worketh … to will …” (Phil 2:13).

Fourthly, God governs the outcome of wars, sending one nation to punish the other or to be a punishment to each other. He does not always give the victory to the nation which is strongest numerically, most clever, and most courageous, but to whomsoever He will. “How should one chase a thousand, and two put ten thousand to flight?” (Deut 32:30 a); “It is nothing with Thee to help, whether with many, or with them that have no power” (2 Chron 14:11); “There is no king saved by the multitude of an host: a mighty man is not delivered by much strength. An horse is a vain thing for safety” (Ps 33:16-17); “The horse is prepared against the day of battle: but safety is of the Lord” (Prov 21:31). All texts in which God is said either to sell or give one nation into the hand of another nation, or to deliver a nation, serve to illustrate this (cf. Judg 3:8; Judg 6:1).

Fifthly, God’s government also extends to marriage, directing a partner to every man. Some He joins together in judgment as punishment upon their sins, some for the purpose of chastening, and some for the mutual comfort of soul and body. How unsearchable are all those peculiar ways and unusual events relative to marriages! God, however, governs them all according to His determinate purpose, and as long as the world remains there will be some marriages in which such providences will be evident. “Lord … send me good speed this day … let the same be she that Thou hast appointed for Thy servant Isaac” (Gen 24:12-14); “… a prudent wife is from the Lord” (Prov 19:14); “What therefore God hath joined together …” (Matt 19:6).

Sixthly, God determines every person’s age. No one will die any earlier nor live any longer than God has decreed. He will die at such a location and in such a manner as God has determined. Until that moment God will provide food and shelter, preserving his body. But then all the doctors in the world will not be able to prolong His life by one hour. “… and hath determined the times before appointed, and the bounds of their habitation” (Acts 17:26); “seeing his days are determined, the number of his months are with Thee, Thou hast appointed his bounds that he cannot pass” (Job 14:5); “Behold, Thou hast made my days as an handbreadth” (Ps 39:5). (Cf. chapter 5.)

God’s Providence and the Use of Means

We have thus observed that everything, without exception, is governed according to God’s decree. God generally executes all these things by way of means, however, having bound man to them. Whenever the means are properly used, God generally blesses His own ordinances. An ungodly farmer who properly prepares his land generally has a fruitful harvest, and a godly farmer who has been lax in his preparation will have to witness the harvest with empty hands. When a godly person does his best, however, God surely blesses the most insignificant means. A person tempts God when he does not wish to use the means and nevertheless desires to see results.

This doctrine of the providence of God is of great benefit to those who make proper use of it. A blind, natural, and unconverted person can neither extract any benefit from this doctrine nor obtain comfort from it. He cannot do so even though he observes and believes in the providence of God and desires to strengthen himself by means of it when an extraordinary trial comes his way. His patience is a coerced patience, as he is not able to do otherwise. He resigns himself to a fatum Stoicum, that is, stoical fate, saying: “Circumstances had to be this way and nothing can change them.” When he cannot do as he pleases, he tries to make the best of it. How will an unconverted man comfort himself with the providence of God, since God is against him? Whatever befalls him serves to his perdition if he is not converted. Therefore it is a terror unto him.

However, all the benefits which may be derived from this doctrine are for the children of God. The clearer they may know themselves to belong to God, the more benefit they may extract from the providence of God. Come therefore, all you who mourn greatly, inwardly, and continually over sin; who continually flee to the Lord Jesus to be justified by His blood; who yearn for communion with God; whose desire it is to love, fear, and obey the Lord, even though this is often accompanied with much darkness and sin. Come, I say, sit beside me for a moment, listen, and let my words enter into your ears and hearts. Wilhemus à Brakel, The Christian’s Reasonable Service, trans., by Bartel Elshout, (Ligonier, PA: Soli Deo Gloria Publ., 1992), 1:343-349.