Section 6: The Creator Reveals His Lordship Over the Creation.
Having argued that God is able to be known through creation, especially when we study ourselves, but that we have rejected such knowledge in rebellion, Calvin now turns to God's governance of his creation. "Let us therefore remember, whenever each of us contemplates his own nature, that there is one God who so governs all natures that he would have us look unto him, direct our faith to him, and worship and call upon him. For nothing is more preposterous than to enjoy the very remarkable gifts that attest the divine nature within us, yet to overlook the Author who gives them to us at our asking." By God's powerful governance of the world, by which all things come to us, God's power is known to us his creatures. This shows, at the very least, his eternity, "for he from whom all things draw their origin must be eternal and have beginning from himself."
Section 7: God's Government and Judgment.
Outside of the ordinary course of nature, God's governance is also made clear: "in administering human society he so tempers his providence that, although kindly and beneficent toward all in numberless ways, he still by open and daily indications declares his clemency to the godly and his severity to the wicked and criminal." In this shows himself the protector and vindicator of the innocent. However, not all sins are punished in this life, not all the righteous are so prospered. This simply shows that there is going to be a further judgment in which all will be righted. But in not punishing all sins, God also has a different purpose: "what great occasion he gives us to contemplate his mercy when he often pursues miserable sinners with unwearied kindness, until he shatters their wickedness by imparting benefits and by recalling them to him with more than fatherly kindness!"
Section 8: God's Sovereign Sway Over the Life of Men.
Using Psalm 107, Calvin moves on to show the works of God in human society, showing that "examples of this sort, the prophet [the author of the Psalm] shows that what are thought to be chance occurrences are just so many proofs of heavenly providence, especially of fatherly kindness." But to weigh these works is a matter of "rare and singular wisdom," so that many who view this profit nothing. The Lord shows his sovereignty by overthrowing the wicked "in a moment" and by raising up the humble. "In short, there is nothing that he does not temper in the best way."
Section 9: We Ought Not to Rack Our Brains About God; But Rather, We Should Contemplate Him in His Works.
"No long or toilsome proof is needed to elicit evidences that serve to illuminate and affirm the divine majesty." God's creation and his governance are more than enough to show his power and nature. But in this we are called to a knowledge of God that is not filled with empty speculation, but will be sound and fruitful if we perceive it and it takes root in the heart. "Consequently, we know the most perfect way of seeking God, and the most suitable order, is not for us to attempt with bold curiosity to penetrate to the investigation of his essence, ... but for us to contemplate him in his works whereby he renders himself near and familiar to us, and in some manner communicates himself." This contemplation surpasses our mental powers at times, but never our emotions, never our commitment and awe to him whom we contemplate.
Section 10: The Purpose of this Knowledge of God.
This knowledge, Calvin argues, does not simply exist for its own sake. Rather, it "ought not only to arouse us to the worship of God but also to awaken and encourage us to the hope of the future life." This is so because God's mercy and his judgment here in this life are, from our perspective, incomplete--thus even greater things are coming. God's powers are evident in his works, but their purpose is evident when we look in ourselves "and contemplate by what means the Lord shows in us his life, wisdom, and power; and exercises in our behalf his righteousness, goodness and mercy." However, this will be treated more fully later in the Institutes.
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Reflection: Reading these sections, indeed all them so far, I am struck by the fact that Calvin is really laying on think the guilt of our own responsibility. The gist of his arguments so far is that God is readily known through his creation, through ourselves, and through his governance, but 'scarcely one man in a hundred sees this.' I ask myself: if it is this easy to see God, why don't more people see him? But I know the answer: the blindness of sin. It seems unfair, but because we have fallen into sin in Adam and Eve, we have been fundamentally altered by sin: we have become spiritually blind unless our eyes are opened by the Holy Spirit. Everywhere I look I can see God, but there are people right next door (so to speak) who cannot see God no matter how obvious he is in his works. They have become so blinded by sin that it would take, in a sense, a miracle for their eyes to be opened to see him.
At the same time we see the great responsibility of parents to teach their children properly. For if a parent refuses to acknowledge God in his works, then their child will not have that understanding, their child will not even know to look for God. They will see everything in totally different categories.
It is a matter of worldview and fundamental religious ground-motif or allegiance. I believe in God (by God's grace, of course), and so I cannot help but see him everywhere (although at times in my sin he seems far away). Others who do not believe in God cannot see him because they have sunk so deep into sin that there is no light. It would take God's great power to lift them from that pit and turn them to him once again.
Here we see how great and merciful our great and powerful God truly is, while at the same time how just he is as well!
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