Propositions and Principles of Divinity Disputed, Section 10
THE SECOND SORT OF PRINCIPLES CONCERNING GODS PROVIDENCE.
I GOds prouidence wee make to bee, that aeternal way and manner, whereby God doth conſerue, gouerne and direct vntounto their certaine endes, the thinges which hee hath wonderfully created: So that the ſaid prouidence vnceſſantly working, by a perpetuall and an immutable diſpoſition and adminiſtration of all thinges, neither fainting, nor wearying, and beeing of it ſelfe immutable, doth mooue all things that hauehave being.
II For God doth ſo reſpect al creatures in generall, as he doth prouide for them al in ſpecial, euen vntounto the meaneſt particular, which he careth for, cheriſheth and gouerneth, eueryevery where laying before vsus in them, his wiſedome, goodnes, and power: So that all thinges, both in heauen and earth, are ſo brought to paſſe at his appointment; as he alwaies doth applie his hand vntounto them, vntill that which he hath moſt wiſely purpoſed, be moſt powerfully finiſhed.
III As he alone doth ordaine all things; ſo he alone doth worke all things; though not alwaies without ſecond cauſes, which hee ſo vſeth; as hee doeth not idlie impoſe vponupon them the burthen of effecting, that which he hath once decreed, (as many thinges are doone in the names of Kings and Princes, and ſaid to bee wrought at their commandement, which yet, becauſe they are doone by other officers, they skant knowe, either how, or by what meanes they are brought to paſſe) but doth vnceſſauntlie, without any diſcontinuance, worke & bring to paſſe, by a determinate appointment, & vntounto their right ends; al things, euen the leaſt matters: doing juſtlie, euen when he vſeth moſt euill inſtruments; to be ſhort, he continuallie worketh all in all things.
1 Wherefore, we do condemne all vngodlie Epicures, who dreame of a certaine idle and daintie GOD, that neither regardeth his owne, nor yet other mens affaires: who alſo thinke, that all thinges are turned and rolled by the blind power of Fortune; and doe account the aeternall puniſhments of the wicked, and thoſe bleſſed ioyes, afrer this miſerable life, for no better, then toyes and fables.
2 Wee deteſt thoſe Sacrilegious men alſo, who make a ſubalternall or ſecond prouidēce, that is; do attribute vntounto the true God a generall kinde of prouidence, whereas they aſcribe vntounto Saints or falſe Gods, a more ſpeciall: whence it came, that blind gentiliſme did fain certain lieftenāt Gods.
3 Thoſe alſo, who faine a linking together of cauſes, & that there is a fatall deſtenie of things.
4 Thoſe that affirme heauenlie affaires, to be gouerned by God; and earthly things to be diſpoſed, by the vertue, influence, and conſtellations of the Stars.
5 Thoſe, who make Gods prouidence, to bee onelyonly a bare knowledge of things, for they deuide between God & men, whereas they will hauehave men and their affaires to bee guided by the power, but not by the appointment of God.
IIII Now, though nothing cā be done, but by the decree of God, which can neuer bee deceaued; yet ſecond cauſes do worke according vntounto their own nature: & therfore, although the minds & the wils of al men, do bend themſelfs thither; whereſoeuer the Lorde, as it were, the Ship-maiſter doth moue them; yet is it our owne fault, that we do euil, and ſo the cauſe and the matter of our deſtruction is in our ſelues, ſo that the authors of wickednes, are vnexcuſeable.
V Gods prouidence therefore, being abſent from nothing that is done, but vprightlie gouerning, ruling, moouing, and conuaying, whereto it liſteth, the judgements, wils, endeuours, enterpriſes, and actions of all men, both good and bad; and further ſending vppon vsus, by his moſt wiſe and iuſt counſaile, (though wee often cannot ſee it) whatſoeuer befalleth vsus in this life, bee they proſperitie or aduerſitie, can by no meanes bee fruſtrated, of the effectes which it hath purpoſed.
Defended by IOHN CORNELIVS, of prouence in France.