Providence belongs to the ad extra works of God and in particular to the works of nature, which are to be distinguished from the works of grace. Therefore we do not speak of the works of grace under God’s providence. This distinction has not always been made by theologians, for even those who speak of the opera naturae [works of nature] and the opera gratiae [works of grace] classify miracles, which are in the closest connection with the works of grace, under providence.

Geerhardus Vos, Reformed Dogmatics, 228.

What is providence?

The eternal work of God by which He causes the created universe, as far as its substance is concerned, to continue to exist. Concerning its power, He causes it to operate, and concerning its operations, to reach the goal intended by Him.

Geerhardus Vos, Reformed Dogmatics, 227.

This theory claims that everything has developed, and is still developing, from a single instance of matter by the working of certain natural laws. The theory of evolution, however, does not have an answer to the question where that matter and those laws come from. It can therefore not be a substitute for the doctrine of creation and is based, moreover, on deism or pantheism.

Geerhardus Vos, Reformed Dogmatics, 227.

There is no time before creation. There is only eternity, and time can make no intrusion into eternity, no creature can by its existence or nonexistence add something or take away something from eternity. Already Augustine said very accurately, “Without doubt the world did not come into existence in time, but with time” (De Civitate Dei [The City of God], 10.6).

Geerhardus Vos, Reformed Dogmatics, 223.

One must distinguish between active and passive creation ( creatio activa and passiva). The former has in view the act of creating in God, the latter, the universe as created. Of the former Voetius says, “Creation, actively considered, is not a real change because by it God is not changed by that act; it only requires a new relationship of the Creator to what is created. And this new relation, which is not real in God, can therefore not effect a real change in Him.” And Wollebius says: “The creation is not a change in the Creator, but a change in the creature, a change from potential being to actual being.”

Geerhardus Vos, Reformed Dogmatics, 221.

When God is refreshed at the sight of His work, then that look of enjoyment goes out as a blessing over the creation, and man, in whose consciousness the creation is reflected, receives in his heart that peace, as sharer in the Sabbath of God. That is the meaning of the “blessing” of the Sabbath.

Geerhardus Vos, Reformed Dogmatics, 219.