Listening to the Voice of Providence

Westminster Larger Catechism:

Q112: What is required in the third commandment?
A112: The third commandment requires, That the name of God, his titles, attributes,[1] ordinances,[2] the word,[3] sacraments,[4] prayer,[5] oaths,[6] vows,[7] lots,[8] his works,[9] and whatsoever else there is whereby he makes himself known, be holily and reverently used in thought,[10] meditation,[11] word,[12] and writing;[13] by an holy profession,[14] and Answerable conversation,[15] to the glory of God,[16] and the good of ourselves,[17] and others.[18]

Q113: What are the sins forbidden in the third commandment?
A113: The sins forbidden in the third commandment are, the not using of God's name as is required;[1] and the abuse of it in an ignorant,[2] vain,[3] irreverent, profane,[4] superstitious,[5] or wicked mentioning, or otherwise using his titles, attributes,[6] ordinances,[7] or works,[8] by blasphemy,[9] perjury;[10] all sinful cursings,[11] oaths,[12] vows,[13] and lots;[14] violating of our oaths and vows, if lawful;[15] and fulfilling them, if of things unlawful;[16] murmuring and quarreling at,[17] curious prying into,[18] and misapplying of God's decrees [19] and providences;[20]...

William Perkins writes concerning the third commandment (Golden Chain, or the Causes of Salvation and Damnation, chap. 22) that just as superstition

...which is an opinion conceived of the works of God's providence: the reason whereof, can neither be drawn out of the word of God, not the whole course of nature. As for example, that it is unlucky for one in the morning to put on his hoe awry, or to put the left shoe on the right foot; to sneeze in drawing on his head; to have salt fall towards him; to have a hare cross him; to bleed some few drops of blood; to burn on the right ear. Again that it is contrarily good luck to find old iron, to have drink spilled on his, for the left ear to burn, to cut our nails on a certain day of the week, to dream of some certain things.

is a sin against the third commandment, so too is it a sin to "[l]ightly to pass over God's judgments which are seen in the world."

Daniel Defoe, Serious Reflections of Robinson Crusoe, pp. 181-187, 195-197:

By listening to the voice of Providence, I mean to study its meaning in every circumstance of life, in every event; to learn to understand the end and design of Providence in everything that happens, what is the design of Providence in it respecting ourselves, and what our duty to do upon the particular occasion that offers. If a man were in danger of drowning in a shipwrecked vessel, and Providence presented a boat coming towards him, he would scarce want to be told that it was his business to make signals of distress, that the people in the said boat might not pass by ignorant of his condition, and give him no assistance; if he did, and omitted it, he would little cause to concern Providence in his ruin.
...
I am for freely and entirely submitting all events to Providence; but not to be supinely and unconcernedly passive, as if there was nothing warning, instructing, or directing in the premonitions of God's providence, and which He expected we should take notice of, and take warning by. The "prudent man forseeth the evil, and hideth himself." How does he foresee it, since it is not in man to direct himself? There are intimations given us, by which a prudent man may sometimes foresee evil and hide himself; and I must take these all out of the devil's hands if possible, and place Providence at the head of the invisible world, as well as at the helm of this world; and though I abhor superstitious and sceptical notions of the world of spirits, of which I purpose to speak hereafter, either in this work or in some other by itself -- I say, though I am not at all a sceptic, yet I cannot doubt but that the invisible hand of Providence, which guides and governs this world, does with a secret power likewise influence the world, and may, and I believe does, direct from thence silent messengers on many occasions -- whether sleeping or waking, whether directly or indirectly, whether by hints, impulses, allegories, mysteries, or otherwise, we know not; and does think fit to give us such alarms, such precious and particular knowledge of things that, if listened to, might many ways be useful to the prudent man to foresee the evil, and hide himself.

The only objection, and which I can see no method to give a reason for and no answer to, is, why, if it be the work of Providence, those things should be so imperfect, so broken, so irregular, that men may either never be able to pass any right judgment of them, as is sometimes the case, or make a perfect judgment of them, which is often the case, and so the end of the intimation be entirely defeated, without any fault, neglect, or omission of the man.

This we can no more account for than we can for the handwriting upon the wall at the great feast of Belshazzar, viz., why it was written in a character which none could understand; and which, if the prophet had not been found, had perhaps never been known, or at least not till the king's fate, which was even then irretrievable, had been over.

This, indeed, we cannot account for, and can only say it is our duty to study these things, to listen to the voice of them and obey their secret dictates, as far as reason directs, without an over-superstitious regard to them any more than a total neglect, leaving the reason of Providence's acting thus to be better understood hereafter.

But to describe a little what I mean by listening to the voice of Providence: it is the reverse of the supine stupide man, whose character I shall come to by-and-by. The man I would recommend lives, first, in a general belief that Providence has the supreme direction of all his affairs, even of his in particular, as well as those of the world; that 'tis his mercy that it is so, that 'tis the effect of an infinitely wise and gracious disposition from above that he subsists; and that it is not below the dignity any more than 'tis remote from the power of an infinite, wise, and good Being to take cognisance of the least things concerning him.

This, in the consequence, obliges him to all I say; for to him who firmly believes that Providence stoops to concern itself for him, and to order the least article of his affairs, it necessarily follows that he should concern himself in everything that Providence does which comes within his reach, that he may know whether he be interested in it or not.

If he neglects this, he neglects himself -- he abandons all concern about himself; since he does not know but that the very next particular act of Providence, which comes within his reach to distinguish, may be interested in him and he in it.

It is not for me to dictate here to any man what particular things relating to him Providence is concerned in, or what not, or how far any incident of life is or is not the particular act and deed of the government of Providence. But as it is the received opinion of every good man that nothing befalls us without the active or passive concern of Providence in it, so it is impossible this good man can be unconcerned in whatever that Providence determines concerning him.

If it be true, as our Saviour Himself says, that not a hair falls from our heads without the will of our heavenly Father, then not a hair ought to fall from our heads without our having our eyes up to our heavenly Father in it.

I take the text in its due latitude, namely, that not the minutest incident of life befalls us without the active will of our Father directing it, or the passive will of our Father suffering it; so I take the deduction from it in the same latitude, that nothing, of how mean a nature soever, can befall us, but what we ought to have our eyes up to our heavenly Father in it, be resigned to Him in the event, and subjected to Him in the means; and he that neglects this lives in contempt of Providence, and that in the most provoking manner possible.

I am not answerable for any extremes these things may lead weak people into; I know some are apt to entitle the hand of God to the common and most ridiculous trifles in Nature; as a religious creature I knew, seeing a bottle of beer being over ripe burst out, the cork fly up against the ceiling, and the froth follow it like an engine, cried out, "O! the wonders of omnipotent Power!" But I am representing how a Christian with an awful regard to the government of Providence in the world, and particularly in all his own affairs, subjects his mind to a constant obedience to the dictates of that Providence, gives an humble preference to it in all his conclusions, waits the issue of it with a cheerful resignation, and, in a word, listens carefully to the voice of Providence, that he may always be obedient to the heavenly vision.
...
If, then, we are to listen to the voice of Nature, and to the voices of creatures, viz., to the voice of the invisible agents of the world of spirits, as above, much more are we to listen to the voice of God.

I have already hinted that He that made the world we are sure guides it, and His providence is equally wonderful as His power. But nothing in the whole course of His providence is more worthy our regard, especially as it concerns us His creatures, than the silent voice, if it may be allowed me to call it so, of His managing events and causes. He that listens to the Providence of God listens to the voice of God, as He is seen in the wonders of His government, and as He is seen in the wonders of His omnipotence.

If, then, the events of things are His, as well as the causes, it is certainly well worth our notice, when the sympathy or relation between events of things and their causes most eminently appears; and how can any many who has the least inclination to observe what is remarkable in the world, shut his eyes to the visible discovery which there is in the events of Providence of a supreme Hand guiding them? For example, when visible punishments follow visible crimes, who can refrain confessing the apparent direction of supreme justice? When concurrence of circumstances directs to the cause, men that take no notice of such remarkable pointings of Providence openly contemn Heaven, and frequently stand in the light of their own advantages.

The concurrence of events is a light to their causes, and the methods of Heaven, in some things, are a happy guide to us to make a judgment in others; he that is deaf to these things shuts his ears to instruction, and, like Solomon's fool, hates knowledge.
...
I have heard the divines tell us by way of distinction, that there is a voice of God in His word, and a voice of God in His work; the latter I take to be a subject very awful and very instructing.

This voice of God in His works, is either heard in His works which are already wrought, such as of creation, which fill us with wonder and astonishment, admiration and adoration; "When I view the heavens, the work of Thy hands, the moon and the stars which Thou hast made, then I say, what is man?" &c. Or (2.) His works of government and providence, in which the infinite variety affords a pleasing and instructing contemplation; and it is without question our wisdom and advantage to study and know them, and to listen to the voice of God in them; for this listening to the voice of Providence is a thing so hard to direct, and so little understood, that I find the very thought of it is treated with contempt, even by many pious and good people, as leading to superstition, to enthusiasm, and vain fancies tainted with melancholy, and amusing the mind with the vapours of the head.

It is true, an ill use may be made of these things, and to tie people too strictly down to a rule, where their own observation is to be the judge, endangers the running into many foolish extremes, entitling a distempered brain too much to the exposition of the sublimest things, and tacking the awful name of Providence to every fancy of their own.

From hence, I think, too much proceeds the extraordinary (note, I say extraordinary) homage paid to omens, flying of birds, voices, noises, predictions, and a thousand foolish things, in which I shall endeavour to state the case fairly between the devil and mankind; but at present I need say no more here, than that they have nothing to do with the subject I am now upon, or the subject I am upon with them.

But as my design is serious, and I hope pious, I shall keep strictly to the exposition I give of my own meaning, and meddle with no other.

By the voice of Providence, therefore, I shall confine myself to the particular circumstances, incident, and accident, which every man's life is full of, and which are, in a more extraordinary manner, said to be peculiar to himself or to his family.

By listening to them, I mean, making such due application of them to his own circumstances as becomes a Christian, for caution in his conduct, and all manner of instruction, receiving all the hints as from Heaven, returning all the praise to, making all the improvement for, and reverencing the sovereignty of his Maker in everything, not disputing or reproaching the justice of Providence; and, which is the main thing I am at, taking such notice of the several providences that happen in the course of our lives, as by one circumstance to learn how to behave in another.

In All Godliness and Honesty

I exhort therefore that first of all, supplications, prayers, intercessions, and giving of thanks be made for all men: for kings, and for all that are in authority, that we may lead a quiet, and a peaceable life, in all godliness and honesty. (1 Tim. 2.1-2)

How is that we are to pray for our civil magistrates? That we may live a quiet and peaceable life? Yes, but "in all godliness and honesty." How did older Puritan and Reformed divines understand this guidance for how we are to pray? The Westminster Divines understood this verse to support the proposition inferred from the second petition of the Lord's Prayer -- "thy kingdom come" -- that the Lord teaches us to pray that "the church [may be] furnished with all gospel officers and ordinances [and...] countenanced and maintained by the civil magistrate" (Westminster Larger Catechism Q. 192). So far from this verse supporting the modern doctrine of "separation of church and state" (understood to imply that the state must be divorced from any support of piety), this verse in fact, according to the Reformed historically, teaches that our prayers ought to be that magistrates would promote piety towards the end that we might live piously, quietly and peaceably.

John Calvin writes on this passage:

That we may lead a peaceful and quiet life By exhibiting the advantage, he holds out an additional inducement, for he enumerates the fruits which are yielded to us by a well regulated government. The first is a peaceful life; for magistrates are armed with the sword, in order to keep us in peace. If they did not restrain the hardihood of wicked men, every place would be full of robberies and murders. The true way of maintaining peace, therefore, is, when every one obtains what is his own, and the violence of the more powerful is kept under restraint.

With all godliness and decency The second fruit is the preservation of godliness, that is, when magistrates give themselves to promote religion, to maintain the worship of God, and to take care that sacred ordinances be observed with due reverence. The third fruit is the care of public decency; for it is also the business of magistrates to prevent men from abandoning themselves to brutal filthiness or flagitious conduct, but, on the contrary, to promote decency and moderation. If these three things are taken away, what will be the condition of human life? If, therefore, we are at all moved by solicitude about the peace of society, or godliness, or decency, let us remember that we ought also to be solicitous about those through whose agency we obtain such distinguished benefits.

Hence we conclude, that fanatics, who wish to have magistrates taken away, are destitute of all humanity, and breathe nothing but cruel barbarism. How different is it to say, that we ought to pray for kings, in order that justice and decency may prevail, and to say, that not only the name of kingly power, but all government, is opposed to religion! We have the Spirit of God for the Author of the former sentiment, and therefore the latter must be from the Devil.

If any one ask, Ought we to pray for kings, from whom we obtain none of these advantages? I answer, the object of our prayer is, that, guided by the Spirit of God, they may begin to impart to us those benefits of which they formerly deprived us. It is our duty, therefore, not only to pray for those who are already worthy, but we must pray to God that he may make bad men good. We must always hold by this principle, that magistrates were appointed by God for the protection of religion, as well as of the peace and decency of society, in exactly the same manner that the earth is appointed to produce food. Accordingly, in like manner as, when we pray to God for our daily bread, we ask him to make the earth fertile by his blessing; so in those benefits of which we have already spoken, we ought to consider the ordinary means which he has appointed by his providence for bestowing them.

To this must be added, that, if we are deprived of those benefits the communication of which Paul assigns to magistrates, that is through our own fault. It is the wrath of God that renders magistrates useless to us, in the same manner that it renders the earth barren; and, therefore, we ought to pray for the removal of those chastisements which have been brought upon us by our sins.

On the other hand, princes, and all who hold the office of magistracy, are here reminded of their duty. It is not enough, if, by giving to every one what is due, they restrain all acts of violence, and maintain peace; but they must likewise endeavor to promote religion, and to regulate morals by wholesome discipline. The exhortation of David (Psalm 2:12) to “kiss the Son,” and the prophecy of Isaiah, that they shall be nursing — fathers of the Church, (Isaiah 49:23) are not without meaning; and, therefore, they have no right to flatter themselves, if they neglect to lend their assistance to maintain the worship of God.

Thomas Cobbett, The Civil Magistrate's Power, pp. 35-36, writes likewise:

...civil rulers by their office and place, now in the days of the New Testament, are to look to matters pertaining to godliness; whether doctrinal, or practical, so far as acted by the outward man, and appearing in outward view in their life or the like, as well as they are in the like way, to look to the matters of honesty. As he that is taught to pray that he may lead a quiet and peaceable life in all godliness, and honesty, prayeth that he may lead a life in all godliness and honesty (without which to pray for peace and quiet in any other life, or to pray to be let alone unmolested, in any ungodly or dishonest way of his life, even but to ask leave and liberty to sin). So he that prayeth to the Lord, for all that are in highest civil authority, as for kings or the like; for this end, that he may live in all godliness and honesty, quietly, and peaceably, he prayeth to God, to cause the persons in such civil authority, to further by their civil authority such an end, to which under God they are an external means, and surely then he prayeth, that persons in civil authority may in such sort attend and look to matters as well of piety, as of honesty, appearing in any acts or ways of their subjects' lives; as that their subjects may in such godly and honest acts and ways of their life and in no other enjoy peace and quiet.

The Larger Catechism

The Westminster Assembly Project and Reformation Heritage Books are again to be commended for the publication by John Bower of the first in a series of Principal Documents of the Westminster Assembly, The Larger Catechism: A Critical Text and Introduction. Dedicated to the memories of William and Samuel William Carruthers, this volume includes a very helpful background essay regarding the development of the longest and least well-known of the productions of the Westminster Assembly, along with a critical edition of the Catechism, and a four-column comparison of the authoritative texts. I was privileged to review an advance copy, and now having reviewed the final work as well, I commend it highly to students of the Westminster Divines for your edification. Dr. Bower and all those who helped along the way are to be thanked for their labor of love.

A Catechist's Guide to Catechisms

Thomas Lye, the great Puritan catechist, reviews some of the great catechisms of his day in his Cripplegate sermon, "By What Scriptural Rules May Catechising Be So Managed, As That It May Become Most Universally Profitable?" in Puritan Sermons, 1659-1689, Vol. 2, pp. 121-122:

But what are the forms of catechising [which] I would propose?

1. For the youngest and lowest rank. — I suppose the articles of the Christian faith contained in that very ancient creed, commonly called "the Apostles' Creed;" "the Decalogue, or Ten Commandments;" "the Lord's Prayer;" and "the Institution of the two Sacraments of the New Testament." But here, as indeed in all religious instruction, remember that you are not to teach parrots, but Christians; persons, though for the present ignorant, yet capable of understanding both words and things. Be not therefore satisfied in the child's bare repeating of the words, as a thick-skulled Papist is taught to mumble over his Pater-noster or Ave-Maria, which he no more understands than that sottish priest did his mumpsimus; but first unlock the cabinet, that is, open to the child the true meaning of the words, and then present him with the jewels, that is, the truths contained in those words. Remember it as an undoubted maxim: It is impossible clearly to apprehend truths, unless we rightly understand those words in which truths are wrapped up.

2. For others that are of a larger capacity. — I shall not presume to dictate, among those more than scores of excellent Catechisms that are extant, and may be of singular use both in families and churches, which to pitch upon, with the slighting of any of the rest. I bless the Lord for the common Catechism of our church, and for Dr. [William] Hill's improvement of it [The First Principles of a Christian: questions and answers upon the Creed, the Ten Commandements, the sacraments, and the Lords prayer, for the further opening of the ordinary catechisme: very fit to be learned of all children], in which I was initiated when a child. God hath signally owned Mr. [William] Perkins's "Six Principles" [The Foundation of Christian Religion, Gathered Into Six Principles], and no less Mr. [John] Ball's "Catechism" [A Short Catechisme Containing the Principles of Religion Very Profitable For All Sorts of People]. [Samuel] Crook's "Guide" [The Guide unto True Blessedness, or, A body of the doctrine of the scripture, directing man to the saving knowledge of God] is highly esteemed by the learned, judicious, and godly; and, I judge, not unworthily, if for nothing else than this, — its great harmony with the [James Ussher's] "Sum and Substance of Christian Religion" [A Body of Divinity], composed by that great master in our English Israel.

These Catechisms, I say, to me, with many, many more, sparkle like so many precious diamonds in my eyes. But it pleased the Lord, in the beginning of my ministry, to direct me to the use of those Catechisms that were composed by the late reverend "Assembly of Divines at Westminster;" Catechisms which I then found greatly approved, not only by the godly and judicious at home, but also by several of the Reformed churches abroad; and such as have this peculiar excellency beyond most that I have seen,—that every answer in them is an entire proposition of itself, without relation to the question preceding. These Catechisms I have made use of, both in my congregation and family, now near thirty years; and, (I desire to speak it with all humility and thankfulness,) if ever the Lord smiled on my poor labours, it hath been whilst I have been busied in this great, useful, necessary work of catechising, and that out of these Catechisms.

A Bargain With the Devil?

John Brown of Haddington was a poor, orphaned shepherd boy in 1742 or so when, having been affected following a series of illnesses by a spiritual awakening in connection with reading the Bible and various theological works (he mentions the Westminster Larger Catechism and the expositions of the Shorter Catechism by Thomas Vincent and John Flavel, Joseph Alleine's Alarm to the Unconverted, William Guthrie's The Christian's Great Interest, Samuel Rutherford's Letters, and Thomas Gouge's Christian directions Shewing How to Walk with God All the Day Long), Brown was inspired to take it upon himself to learn the Latin, Greek and Hebrew languages. It is said that, leaving his sheep "on the braes of Abernethy" in the care of a trusted companion, he set off on a midnight hike to St. Andrews, twenty-four miles away. The next morning he visited a bookseller seeking to purchase a Greek New Testament. The bookseller only smiled at his request, but a Professor from the University of St. Andrews, having engaged him in conversation, told him that if he could read a passage from the Testament, he would buy the book for him. He did so, and obtained the book, which was the beginning of a life-long love of languages that would lead him to learn Greek and Hebrew without a tutor, and Latin, studying under a tutor for one month; as well as, later, Arabic, Syrian, Persian, Ethiopian, French, Spanish, Dutch, German and Italian.

After mastering the first three languages, he casually conferred with a student at the University about his accomplishments, but this individual took it amiss and accused him of having acquired his great linguistic learning by means of a compact with the Devil. Others supported his accuser, and in fact, the accusation, as outrageous as it sounds, dogged him over the years to such an extent that at one point he was denied a certificate of church membership based on this allegation. He was forced to vindicate his learning in a letter dated August 6, 1745 (when he was 23 years old), in which he gives an account of his studies and relates his thought processes in some detail, a published extract of which maybe found here (pp. 29-33). Despite the false aspersion, Brown would go on to become one of Scotland's greatest and most famous and godly ministers of the eighteenth century.

His great-grandson Dr. John Brown would later quip, speaking of the Devil, "That astute personage would not have employed him on the Greek Testament."

The Unfinished Westminster Catechism

The two catechisms produced by the Westminster Assembly, the Larger and Shorter, are well-known to Reformed Christians and students of theology and history. Less well-known is the fact that there is a third, incomplete catechism produced by the Westminster Assembly, which preceded the other two, which William Carruthers describes as "the first catechism" of the Westminster Assembly and Wayne Spear describes as "the unfinished catechism." It lacks a formal name because it was laid aside when the Assembly decided to scrap this particular catechism and move in a different direction, but from 1643 to 1647, the Assembly's efforts were engaged in the production of a catechism that only saw the light of day with the publication of its Minutes.

A.F. Mitchell traces the history of the catechism in The Westminster Assembly: Its History and Standards (1884), pp. 408-421; but the text itself has only been published twice: 1) W. Carruthers, The Shorter Catechism of the Westminster Assembly of Divines (1897), pp. 21-26; and 2) Wayne Spear, "The Unfinished Westminster Catechism," in John L. Carson and David W. Hall, To Glorify and Enjoy God: A Commemoration of the 350th Anniversary of the Westminster Assembly (1994), pp. 259-266. The numbering of the questions is inconsistent but there are a total of 55 questions and answers. It begins by teaching that the Scriptures are the only rule of faith and obedience and ends with what is required by the Fourth Commandment.

Although not as polished as the later catechisms produced by the Assembly, this first unfinished catechism is worthy of study, and one is able to see how it helped lay the groundwork for those which followed after, and in which new directions the Assembly decided to go with the later catechisms. One may read the text of the catechism at the link provided above. Below is a sample:

[3. What is the rule of faith and obedience ?]

The only rule of faith and obedience is the written Word of God, contained in the Bible or the Scriptures of the Old and New Testament

[4.] What special proofs are there that the Scriptures of the Old and New Testament are the very Word of God ?

The Scriptures are proved to be the very Word of God by their majesty and holiness of doctrine, and the fulfilling of the prophecies, by their exalting God and debasing man, and yet offering him sufficient means of comfort and salvation, and by their light and power in convincing and converting.

5. Are all these proofs sufficient of themselves to persuade a man to believe that the Scriptures are the Word of God?

It is only the Spirit of God that makes any proofs effectual to assure the soul of this truth, that the Scriptures are the Word of God.

Children of Issachar, Men of Understanding

Recently, elsewhere, it has been suggested that we cannot and should not ever attempt to interpret providence; that to do so is to pry into the "secret things" of God and to in fact undermines the doctrine of sola scriptura. I am not entering into any sort of blog war, but wish to lay forth why I believe the doctrine of special providence is not merely an Old Testament notion, but a doctrine for God's people to embrace in all ages.

Like the doctrine of predestination, which our Confession teaches "is to be handled with special prudence and care" (WCF III.8), so the works of God's providence are not to be "curiously" pried into or misapplied (WLC 113). Nevertheless, they are among the ways in which God makes himself known in the earth (Ps. 9.16; WLC 112) and we are therefore to take notice of and distinguish between both his general and special providences (WCF 5.7) and to mark them well (Lam. 3.38-40; Ps. 107.43; Rom. 11.34; Ps. 101.1; Ps. 28.5; Fisher's Catechism 11.42-44).

Robert Dabney (Systematic Theology, Chap. 21) teaches that the doctrine of general providence necessarily requires the adjoining doctrine of special providence. Special providence refers to God's moral government over the affairs of men with particular regard to the church of God in all ages (John Gill, A Body of Doctrinal Divinity, Book III, Chap. 4; Rom. 8.28). God is not an absentee landlord as conceived by Deists who think of Providence as the Watchmaker who steps back and lets the watch run its course, but rather he is intimately and minutely involved in all of the affairs of men, from the least to the greatest. Thus, the Reformed who acknowledge God's sovereignty over all things confess that "my times are in thy hand" (Ps. 31.15).

It is within the scope of God's general providence for the rain to fall on the just and the unjust (Matt. 5.45). It is not possible to discern the eternal love or hatred of God upon men simply by observing their state of well-being on earth (Job; Ps. 73; Luke 16.19-28; Fisher's Catechism 11.49). However, it is within the scope of God's special providence for temporal judgments (Amos 3.6; Isa. 45.7) to come upon men, both God's elect (2 Tim. 3.12; Heb. 12) and the wicked (Ps. 58.11; Luke 12.20; Luke 13.1-5). It is not always possible to discern a 1:1 correlation between sin and temporal judgment, for we all deserve condemnation all the time (excepting the pardon of our sins through Christ), though we know that God's mercy in withholding judgment upon sinners has its purpose too (Rom. 2.5). Yet, as Augustine said (quoted by John Flavel in The Mystery of Providence), "If no sin were punished here, no Providence would be believed; and if every sin should be punished here, no judgment would be expected."

God deals with men individually and collectively, as within the church (1 Pet. 4.17) "in all ages" (John Gill, A Body of Doctrinal Divinity, Book III, Chap. 4) and as with nations (Ps. 2.10-12; Ps. 9.17; Ps. 22.28; Prov. 14.34; Rev. 19.16; Rev. 21.24). God is Lord of the universe and there is no part of his creation that is exempted from his dominion. This is no less true today than it was before the canon of Scripture was closed. In fact, the mediatorial kingship of Christ commenced during Christ's ministry (Ps. 2.6-8; Isa. 9.6-7; Matt. 3.17; Heb. 1.5-8) and his death, resurrection and ascension (Matt. 28.18). He reigns even now (Heb. 2.8; 1 Cor. 15.25) and holds magistrates accountable to rule according to his revealed will (Ps. 2.10-12; Ps. 82.6; Dan. 2.21; Prov. 8.15-16; Prov. 16.12; Rom. 13.1-4). The raising up of both good and bad kings is by the providential hand of God, and tyrants are said to be a scourge, or a judgment, of the Lord (Prov. 29.2; Isa. 10.5-6; John Gill, A Body of Doctrinal Divinity, Book III, Chap. 4) while good kings are said to be a blessing to the people (Prov. 29.2). Likewise, national calamities such as wars, famines, pestilence, drought and the like ought to move us to national soul-searching, if not national repentance (William Gouge spoke of "God's three arrows: plague, famine, sword").

The third commandment requires that we treat all of God's means and modes of revelation with reverence, including his works of providence. William Perkins taught that one particular violation of the third commandment is to be insensible to God's providential judgments in the earth, that is, God's rod:

XIV. Lightly to pass over God's judgments which are seen in the world. Matthew 26:34, “Jesus said unto him, Verily I say unto thee, That this night, before the cock crow, thou shalt deny me thrice." Luke 13:1-3, “There were present at that season some that told him of the Galilaeans, whose blood Pilate had mingled with their sacrifices. And Jesus answering said unto them, Suppose ye that these Galilaeans were sinners above all the Galilaeans, because they suffered such things? I tell you, Nay: but, except ye repent, ye shall all likewise perish." (The Order of Salvation and Damnation)

Fisher's Catechism 11.42:

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."

Yea, the stork in the heaven knoweth her appointed times; and the turtle and the crane and the swallow observe the time of their coming; but my people know not the judgment of the LORD. (Jer. 8.4)

George Swinnock notes, Works, Vol. 2, pp. 465-466:

(6) The observation of times and seasons. It is thy prudence to take notice of the storms of judgments, and sunshine of mercy. "The stork in the heaven knoweth her appointed times; and the turtle and the crane and the swallow observe the time of their coming; but my people know not the judgment of the Lord," Jer 8:7.

Matthew Poole writes on Jer. 8.7:

Jer 8:7. In the heaven, i.e. in the air, which is often called heaven, where the birds fly, Ps 8:8; compare Jer 7:33, who possibly observe the fit time by the temperature of the air. Knoweth her appointed times, i.e. observeth the several seasons of her going and coming by some natural instinct, and this is said of the stork: what kind of fowl is here meant is disputable: see English Annotations and Latin Synopsis. Observe the time of their coming; the same thing diversified in these several fowls, that know also their seasons. But my people know not: this notes the great stupidity of his people, seeming not to have as much sense in them as the birds in the air, not knowing their summer of prosperity, to make a good use of God's favours, nor the winter of adversity, either to prevent or remove that wrath of God that hangs over their heads, Isa 5:12; Luke 19:42,44; they know not their time for repentance, and making their peace with God, compared also, on the same account, to the beasts of the field, Isa 1:3; and thus Christ upbraids the Pharisees, Matt 16:2-3. The judgment of the Lord; either God's vengeance in general, or particularly hovering over Jerusalem and Judea; or rather, the manner of God's dispensations with them. So the word is used 1 Sam 2:13; 1 Sam 8:11.

Matthew Henry adds even more emphatically:

III. They would not attend to the dictates of providence, nor understand the voice of God in them, Jer 8:7. It is an instance of their sottishness that, though they are God's people, and therefore should readily understand his mind upon every intimation of it, yet they know not the judgment of the Lord; they apprehend not the meaning either of a mercy or an affliction, not how to accommodate themselves to either, nor to answer God's intention in either. They know not how to improve the seasons of grave that God affords them when he sends them his prophets, nor how to make use of the rebukes they are under when his voice cries in the city. They discern not the signs of the times (Matt 16:3), nor are aware how God is dealing with them. They know not that way of duty which God had prescribed them, though it be written both in their hearts and in their books. 2. It is an aggravation of their sottishness that there is so much sagacity in the inferior creatures. The stork in the heaven knows her appointed times of coming and continuing; so do other season-birds, the turtle, the crane, and the swallow. These by a natural instinct change their quarters, as the temper of the air alters; they come when the spring comes, and go, we know not whither, when the winter approaches, probably into warmer climates, as some birds come with winter and go when that is over.

There is also a second commandment duty to worship God particularly during extraordinary occasions by fasting or thanksgiving, which requires discernment of God's dealings with us in order to worship him appropriately in such a context.

Fisher's Catechism 50.27 (speaking of the duty of religious fasting):

Q. 27. What are the occurrences in providence, which are a call to this extraordinary duty?

A. "When some great and notable judgments are either inflicted upon a people," Dan. 9:3, 12-14, "or apparently imminent," 2 Chron. 20:2-4; "or, by some extraordinary provocations notoriously deserved," 1 Sam. 7:3, 6; "as also when some special blessing is to be sought and obtained,"[62] ver. 5, 8, 10.

Therefore, notable providences -- that is, events that may in fact be described as judgments or deliverances -- are to be seen as calls to the extraordinary duty of fasting or thanksgiving. They are calls to worship God which cannot be dismissed and are as binding as any other duty solemnly laid upon us by God in his Word.

Robert Shaw, An Exposition of the Westminster Confession (on WCF 21.5):

Stated festival-days, commonly called holy-days, have no warrant in the Word of God; but a day may be set apart, by competent authority, for fasting or thanksgiving, when extraordinary dispensations of Providence administer cause for them. When judgments are threatened or inflicted, or when some special blessing is to be sought and obtained, fasting is eminently seasonable. When some remarkable mercy or deliverance has been received, there is a special call to thanksgiving. The views of the compilers of our Confession respecting these ordinances may be found in "The Directory for the Public Worship of God."

The Directory for the Public Worship of God:

Concerning Publick Solemn Fasting.

WHEN some great and notable judgments are either inflicted upon a people, or apparently imminent, or by some extraordinary provocations notoriously deserved; as also when some special blessing is to be sought and obtained, publick solemn fasting (which is to continue the whole day) is a duty that God expecteth from that nation or people.

The way of wisdom is to both acknowledge that God's ways are far above our ways (Isa. 55.8-9) and that the secret things do belong unto the Lord (Deut. 29.29) but also that the manifest works of God in providence are to redound to his glory and to be known of men (Ps. 107.43). When Job was chastised or when Joseph was sold into slavery, who could have understood completely why it had to be so? Yet, we know that chatisements will come upon the godly (Heb. 12) and that oftentimes God afflicts both the just(ified) (WCF V.5) and the unjust(ified) (WCF V.6). What then is our duty when such notable events come? It is our duty to be sensible to the Lord's dealings with us. God makes himself known by means of judgments in the earth. Therefore, we should always examine our ways (Lam. 3.38-41; Ps. 139.23-24). We should not be proud when the wicked fall (Prov. 24.17; Luke 13.1-4) but we should take the opportunity to "likewise repent." When God's people experience hard providences, that is a chastening. Matthew Poole on Heb. 12.12 says that this passage is speaking of "the doctrine of God's chastening providences." Thomas Case likewise notes concerning Heb. 12 that "God hath consecrated thy sufferings by his teachings: afflictions have taken orders, as it were, and stand no longer in the rank of ordinary providences, but serve now in the order of gospel-ordinances, officiating in the holy garment of Divine promises, and to the same uses." (Treatise on Afflictions). (See also Thomas Brooks' The Mute Christian under the Smarting Rod and Thomas Boston's The Crook in the Lot.) We should then employ every means to discover within ourselves whether there is an Achan in our heart (Josh. 7). It is not introspective navel-gazing to examine one's heart (although in excess and without reference to the work and person of Jesus Christ it can become so). This is true collectively as well as individually, and especially applicable to the ministers in their duty.

Preface to the Westminster Directory of Public Worship:

"...but that each one, by meditation, by taking heed to himself, and the flock of God committed to him, and by wise observing the ways of Divine Providence, may be careful to furnish his heart and tongue with further or other materials of prayer and exhortation, as shall be needful upon all occasions"

Yet, it is also equally true that the inscrutable ways of God may not lend themselves to an understanding of the immediate purpose of chastisement. An answer may not be evident to us, or at least not right away. Though the mystery of providence will one day be revealed to us in full (1 Cor. 13.12; Rev. 10.7; Fisher's Catechism 11.53), yet in our day we are called unto faith in God no matter what the trial (Heb. 11.1-6; Rom. 4.18-20). Therefore, as the doctrine of special providence is matter of great importance that joins things evident around us with things unknown to us, and must be handled with care, so there is a duty to be wise and understanding of the times (1 Chron. 12.32) and to trust in God no matter what and commit our way unto him (Job. 13.15; Ps. 37.5; Fisher's Catechism 11.55), not anxious, not murmuring against the Lord's providence. Then we may say with the Psalmist, "It is good for me that I have been afflicted: that I might learn thy statutes." (Ps. 119.71).

I submit that Christians ought not to dismiss out of hand the duty laid out in Scripture to be wise and understand the times. As uncomfortable as it is and against the grain of our modern notions, God does deal with people and nations for their sins, and his judgments are in fact over all the earth. "He is the LORD our God: his judgments are in all the earth" (1 Chron. 16.14; Ps. 105.7). Do we see great and terrible events? Do we see corresponding notable sins? The calamities that befall us ought to cause us to search our hearts and see if there be any wicked way in us. When the heart of America's military (Pentagon) and economic (World Trade Center) idols are struck by Islamic terrorists, or when a hurricane demolishes a city (New Orleans) that is notorious for its wickedness, is it presumptuous not only to affirm that the Lord has done it (Amos 3.6), but that he has done so in response to particular notable sins? The lesson from the Tower of Siloam (Luke 13) is not that God does not judge men for their sins on the earth today, but rather that those who see such judgments should not presume themselves better than those who are punished temporally but rather they should tremble and repent. Such a fear of the Lord and acknowledgment of his dealings with us is the path of wisdom. The Lord calls us to reverence his works of providence in the earth, not to deny with Deists that he judges men and nations. Even Thomas Jefferson said, "I tremble for my country when I reflect that God is just; that his justice cannot sleep forever..."

The wise observation of the dispensations of Divine Providence is a duty laid upon God's people in all ages. "Whoso is wise, and will observe these things, even they shall understand the lovingkindness of the LORD." (Ps. 107.43) This means we have a duty to search out the works of God in the light of his Word.

Thomas Boston, A Body of Divinity, Vol. 1, p. 212:

Whosoever would walk with God, must be due observers of the word and providence of God, for by these in a special manner he manifests himself to his people. In the one we see what he says; in the other what he does. These are the two books that every student of holiness ought to be much conversant in. They are both written with one hand, and they should both be carefully read, by those that would have not only the name of religion, but the thing. They should be studied together, if we would profit by either; for being taken together, they give light the one to the other; and as it is our duty to read the word, so it is also our duty to observe the work of God, Psal. xxviii. 5.

Though his ways are far above our ways, and good men have erred in correlating events with God's will, the Scriptural doctrine of special providence, including the duty to reverence God by responding to his calls -- by providential temporal judgments and deliverances -- for extraordinary worship is writ large throughout the Bible in both Testaments. Discernment is required of God's people to understand events in the light of his Word aright, which requires that we apply our hearts unto wisdom. God grant that we would -- at the very least -- aspire to be men like "the children of Issachar, which were men that had understanding of the times, to know what Israel ought to do."

Thomas Manton's Epistle to the Reader

In the second edition of the Westminster Confession published in 1658, it is prefaced by an epistle to the reader from Thomas Manton. The document is a wonderful statement on the importance of family religion. The role of parents in teaching children godliness is emphasized, particularly that of mothers, and as instruments towards that end the Shorter and Larger Catechisms, and Confession of Faith, are commended.

Manton makes several references throughout the epistle to the fact that his work builds on the work of another author who sought to remain anonymous.

I had, upon entreaty, resolved to recommend to thee with the greatest earnestness the work of catechizing, and, as a meet help, the usefulness of this book, as thus printed with the Scriptures at large: but meeting with a private letter of a very learned and godly divine, wherein that work is excellently done to my hand, I shall make bold to transcribe a part of it, and offer it to public view.
...
The author having bewailed the great distractions, corruptions, and divisions that are in the Church, he thus represents the cause and cure:...
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Thus far he, whose name I shall conceal, (though the excellency of the matter, and present style, will easily discover him,) because I have published it without his privity and consent, though, I hope, not against his liking and approbation. I shall add no more, but that I am, Thy servant, in the Lord's work,

It has been discovered that the author whose name was concealed was none other than Richard Baxter. The story behind this is an interesting one.

Thomas M'Crie the Younger, Annals of English Presbytery, p. 221-222:

In the ordinary copies of the Confession, there is prefixed an epistle to the reader by Dr Manton, wherein there are some sentences introduced from another divine. "Thereby hangs a tale." This "very learned and godly divine" was no other than the celebrated Richard Baxter, who had been solicited by the publisher of the Confession to send a recommendation of the book for the use of families. Baxter consented, but only on the condition that the whole of his recommendation should be inserted or none. To his no small displeasure he found, on the appearance of the book, that not only had his name been omitted, but the following sentence, which, he says, was not pleasing to all, had been omitted: "I hope the assembly intended not all that long Confession and those Catechisms to be imposed as a test of christian communion, nor to disown all that scrupled every word in it. If they had, I could not have commended it for any such use, though it be useful for the instruction of families" (Sylvester's Life of Baxter, p. 122).

Rules for a Right Understanding of the Ten Commandments

Psalm 119.96 teaches us that the scope of God's law is "exceeding broad": "I have seen an end of all perfection: but thy commandment is exceeding broad." Our Lord Jesus fleshes out what this means in the Sermon on the Mount by explaining that the Decalogue is not to be confined to the literal words which make up the ten commandments, but rather is to be understood as reflecting the full scope of spiritual perfection as comprehended in the moral law of God.

The Westminster Larger Catechism provides helpful guidance on how to understand the ten commandments aright (see the link for scripture references).

Westminster Larger Catechism:

Q99: What rules are to be observed for the right understanding of the ten commandments?

A99: For the right understanding of the ten commandments, these rules are to be observed:

1. That the law is perfect, and bindeth everyone to full conformity in the whole man unto the righteousness thereof, and unto entire obedience forever; so as to require the utmost perfection of every duty, and to forbid the least degree of every sin.

2. That it is spiritual, and so reaches the understanding, will, affections, and all other powers of the soul; as well as words, works, and gestures.

3. That one and the same thing, in divers respects, is required or forbidden in several commandments.

4. That as, where a duty is commanded, the contrary sin is forbidden; and, where a sin is forbidden, the contrary duty is commanded: so, where a promise is annexed, the contrary threatening is included; and, where a threatening is annexed, the contrary promise is included.

5. That what God forbids, is at no time to be done; What he commands, is always our duty; and yet every particular duty is not to be done at all times.

6. That under one sin or duty, all of the same kind are forbidden or commanded; together with all the causes, means, occasions, and appearances thereof, and provocations thereunto.

7. That what is forbidden or commanded to ourselves, we are bound, according to our places, to endeavor that it may be avoided or performed by others, according to the duty of their places.

8. That in what is commanded to others, we are bound, according to our places and callings, to be helpful to them; and to take heed of partaking with others in: What is forbidden them.

For comparison, see a briefer list of rules by an earlier Puritan, Richard Greenham:

Richard Greenham, A Short Forme of Catechising (1599 ed.):

Are there not some rules which serve for the better understanding of every one of the Commandements?

Yea, there be foure which have special uses.

1. First, in every Commandement where evill is forbidden, there the contrarie good is commanded.

2. Secondly, many moe evils are forbidden and many moe good things are commanded in every commandement, than in word are expressed.

3. Thirdly, because God is a Spirite, therefore his commandements are spirituall, and require spirituall obedience.

4. Fourthly, in every commandement where evill is forbidden, there the occasions of the evill is forbidden; & where good is commanded, there also the occasions of good are commanded.

An Exhortation to Catechizing

London Provincial Assembly, An Exhortation to Catechizing (August 30, 1655), pp. 11-12:

If we be not too much miftaken, the Larger Catechifme is as compleat a body of pofitive Divinity, as any we know extant this day; and we beleeve that whofoever fhall perufe it with a judicious, and unprejudiced eye, will eafily obferve that fingul skill of thofe eminent workmen who fo accurately folded fo much variety of choice matter in fo few plaine words, fo artificially digefted the queftions, fo irrefragably confirmed every branch of the answers, by fo many clear proofs of Scripture, all along quoted in the margent. We profeffe to look on that larger Catechifme, as an excellent card, not only for vulgar Chriftians, but all younger Divines to fteere the courfe of their studies.
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The truth is, we judge that larger Catechifme to be an ufeful Comment for our felves to have recourfe to, in the explication of the leffer, which we efteeme better tempered to the capacities, and memories of younger people. And this teftimony we may freely give to this lesser Catechifme, that it hath this considerable excellency, above all thofe we have feene, , that every anfwer is an intire propofition without relation to the question preceding.

In fhort, we humbly bleffe God, for fo great a help, as he hath graciously afforded thefe Churches in this little piece; and we as heartily blufh to think of our own unexcufable neglect, of fo precious a meant, for the inftruction of our people.

And yet too, though we moft paffionately wifh, that all our Brethren would unanimoufly concurre in the joyntufe of one and the fame, and that the Affemblies Catechifme; yet fhall we abundantly rejoyce, to fee them perfwaded, to ufe any other Orthodox Catechifme, which they in their wifdom, fhall judge better calculated, to the condition of their people.