But all right, since our opponent wants it so, let us make our response about both issues at the same time. So the first argument is: If we cannot think of anything good or evil or plan our ways, whether good or evil, but everything is in God’s control and happens necessarily in accordance with it [ICR, 1.16.6, 8 and 1.17.2], why do we not snore or sleep for ever? Why does the farmer sweat so in ploughing, sowing, and gathering crops? Why does the merchant take upon himself long journeys and dangerous voyages? Why does a worthy head of household see that his children are well trained to practice virtue and behave honourably? Why do we call a doctor when we are sick? For nothing is gained by care, hard work, or diligence. If Pighius is waiting for me to fashion some new reply, he is mistaken. Rather, I shall borrow from my Institutes just so much as will be enough for an answer. It is as follows:
“Human hard work, thoughts, plans, and purposes are easily reconciled with divine providence by Solomon. For just as he mocks the stupidity of those who undertake anything boldly without reference to the Lord, as if they were not governed by his hand [a reference to the earlier citation of Prov. 16:1 in ICR 1.16.6], so elsewhere he speaks thus: The heart of a man ought to plan his way, and the Lord will direct his steps (Prov.16). he thereby indicates that we are not in the least prevented by the eternal decrees of God from, subject to his will, having regard for our interests and managing all that is ours. Nor is that without a clear explanation. For he who set boundaries to our life with his own limits has put the care of it in our hands. He has equipped us with ways and means of preserving it; he has made us aware of dangers, lest they should fall upon us when we are unprepared; and finally he has supplied both ways to prevent them and cures. So those madmen do not consider what is obvious, that the skills of taking counsel and being careful are inspired by God, so that with their help we may be subject to his providence in the preservation of our life. Just as, on the other hand, by carelessness and laziness we invite the evils which he has imposed upon us. For how does it happen that a prudent man, when he is consulting his own interest, frees himself even when evils are threatening him, whole the fool perishes through thoughtless indiscretion, unless it is because both folly and prudence are instruments of divine governance on either side?” [ICR, 1.17.4]
Pighius has what he was seeking, or rather what he was not seeking. For a concern for seeking the truth does not control someone who is so unable to be satisfied with such a clear and simple answer that, having heard it, he pretends that no reply has been given him, and continues to jeer as if he has heard nothing.
So much for the odd misconception that Calvinism is some variant of fatalism.