The Sum of Christian Religion 2, Part 2 · Subpart 11

The Sum of Christian Religion 2 · Part 2 · Subpart 11

p. 378OF GODS PROVIDENCE.

The creation and preſeruation of things are the ſame in the thing itſelfe, but diuerſe in conſideration.THE Doctrine which entreateth of gods prouidence, is ioyned with the place which entreateth of the creation: Becauſe the prouidence, that is, the preſeruation and gouernement of thinges, dooth not differ from creation in the thing it ſelfe: for that there is but one and the ſame wil or power, or action of God, whereby things both beginne to be, and continue: but they differ in conſideration onelie. For the omnipotent will of GOD is called creation, in reſpect of the beginning, when thinges by the force and power of his will tooke their beeing: it is called prouidence, as by the ſelfe-ſame power thinges are preſerued. Wherefore prouidence is the continuaunce and accompliſhment of creation, or creation it ſelfe continued and perpetuated. For as no thinges would euer hauehave bin except GOD hadde created them: ſo neither woulde they retaine and keepe their beeing, neither their force of woorking, neither the verie operation it ſelfe or motion, if GOD did not preſerue and mooue them effectuallie. And therefore the Scripture it ſelfe often ioyneth the preſeruation and continuall adminiſtration of thinges with their creation, and from hence reaſoneth for Gods prouidence. And GOD is called Iehoua, not onelie becauſe hee once gaue to euerie thing both ſmall and great, their beeing, but alſo, becauſe hee maintaineth it in all, ruleth and mooueth them ſo, as that hee not onelie ſeeth, what is doone in all things, but alſo cauſeth and inclineth them, to doe this, which he from euerlaſting would eueryevery of them to doe. And by this his prouidence hee gouerneth, adminiſtreth, ruleth and preſerueth all thinges, that they be not brought to confuſion.

p. 379But albeit there be more in number, and more euident arguments in nature of Gods prouidence than of the creation of all things out of nothing, and therefore the Philoſophers doe more acknowledge that, than this: yet by reaſon of the pride of mans heart, which hardly ſuffereth all good to be aſcribed vntounto God; by reaſon of the iudgement of our ſenſe, vntounto which moſt things ſeeme to go by fortune, eſpecially the wils of men: by reaſon of the knowledge of Gods prouidence, darkened by the fall of man; by reaſ…n of our deſire of auoiding and declining by anie meanes gods fight and Iudgement; by reaſon of the ſmall compaſſe of mans minde, and vnderſtanding; whereby when men meaſure God, they cannot eaſily imagine in him, the gouernment of al things in the woorlde, as being partly hard or impoſſible, and partly as vnwoorthie of God: and laſtly by reaſon of confuſions & ſins, al which euils would ſeeme to hauehave God their author, if it ſhould be granted that God gouerned all thinges; we find experience euerie one both in our ſelues and others, how hardly the true Doctrine concerning Gods prouidence getteth place in the minde; and that naturall light ſufficeth not to the right vnderſtanding thereof, ſo great varietie of opinions and errors concerning this point of doctrine dooth ſufficiently declare. Now there are of theſe, three ſorts eſpecially.

1 The Epicures will hauehave either no prouidence at all, Errors concerning Gods prouidence.or onelyonly of thoſe thinges which are, and are doone in the lower partes of the world.

2 The Stoickes hauehave deuiſed in ſteede of prouidence an abſolute neceſſitie and order of all thinges, being in the verie nature of things, whereunto not onlie al other things, but god himſelfe alſo is ſubiect.

3 The Peripatetiques did imagine, that God indeede dooth beholde and vnderſtand all thinges: but yet dooth not order and rule all thinges, but mooueth the celeſtiall motions, and dooth by them ſend downe by waie of influence ſome power and vertue vntounto the lower partes of nature: but the operations themſelues or motions depend of the matter and of the wils of men: that is, they will hauehave the prouidence of GOD to bee a preſcience or foreknowlege in god of al things, but not a will decreeing, cauſing, and ruling al things.

p. 380Contrarily, The Church teacheth out of the worde of God, that nothing is extant and commeth to paſſe in the whole world, but by the certaine and definite, though yet moſt free and moſt good counſail and purpoſe of God. Which that it may the better bee vnderſtoode, theſe three queſtions are to bee conſidered.

1 Whether there be any prouidence of God.

2 What the prouidence of God is.

3 Why the knowledge thereof is neceſſarie.

1 WHETHER THERE BE ANY PROVIDENCE OF GOD.

The prouidence of God certaine and not to bee doubted of.It is manifeſt that they who deny Prouidence, take away religion and the whole woorſhippe of God. For if God dooth not reſpect and rule humane affaires, then neither were good things to be deſired of him, neither were hee to be praiſed for them receiued, who doth not giuegive them: neither his anger to be feared, who doth not puniſh: neither were we to liue according to his will, who requireth not obedience, nor maketh or keepeth anie difference betweene the good, and bad. Theſe therefore are the firſt and moſt knowen, and moſt certaine grounds and principles of al religion: That there is a God, and that there is prouidence: that is, that God knoweth and ruleth thoſe thinges which are, and are done in the world, and eſpecially mankinde, as beeing the chiefe and principall part of the world. Neither yet doth the whole Scripture therefore ſo many waies inculcate Gods gouernment of all thinges, as if their own conſcience did not conuince euerie man of it: but that it might the more confirme in vsus the beleefe & perſwaſion of a thing moſt certaine, and moſt neceſſary to be knowen, & teach vsus that which men know not of it, and correct that which they vnderſtand amiſſe.

Teſtimonies of ſcripture, for Gods prouidence.There are two ſorts of arguments & proofs whereby is confirmed that there is a prouidence of God. Firſt it is proued by teſtimonies of Scripture. Act. 17.21. He giueth to al life & breath, and all thinges: and a little after, In him wee liue and mooue and hauehave our being. Matth. 10.29. Are not two Sparrowes p. 381ſold for a farthing, and one of them ſhal not fall on the ground without your father? Yea and all the haires of your head are numbered: Like to theſe are found infinite teſtimonies in the Scripture, not onelyonly as concerning the generall rule, but alſo as concerning particular examples. For there is almoſt no point of heauenly Doctrine, which is more diligently inculcated & vrged in the old Teſtament, than the Doctrine of Gods prouidence. So in Ier. 27. God reaſoneth from the generall to the particular, that is, from the rule it ſelfe to the exāple. The general is, I hauehave made the earth, the man, and the beaſt that are vponupon the ground, and hauehave giuen it vntounto whom it pleaſed me. And preſently he adioyneth the particular: Now hauehave I giuen all theſe landes into the handes of Nabuchadnezzar the king of Babel my ſeruant.

Moreouer the prouidence is confirmed by reaſons:Reaſons of philoſophie for proofe of the ſame. which are in ſuch ſort Philoſophicall, as that alſo the Scripture often vſeth the ſame. Of theſe there are two ſorts, whereof one demonſtrateth the thing that is in queſtion, from the woorkes or effectes of GOD: the other from the attributes or properties or nature of God, whereon as their proper cauſe thoſe effects depend. Yet more knowen proofes and more common and obiect are thoſe which are drawen from the woorkes or effectes of god. For by theſe, as being more knowen vntounto vsus, we learne and knowe the cauſe it ſelfe, euen the nature and properties of God: then after wee knowe the cauſe, we returne backe againe from it to the effectes, and demonſtrate them by this, and hauehave diſtinct and perfect knowledge thereof. And both theſe proofes, and reaſons are demonſtratiue, neceſſarily and irrefragably proouing that which is in queſtion, and common to Philoſophy with Diuinity. But the properties and workes of God are better knowen of them which are in the Church, than of them which are without. And furder the prouidence of God is proued almoſt by the ſame arguments, whereby it is ſhewed that there is a God.

The reaſons drawen from the workes or effects of God, for proofe of his prouidence.

1 THE order which is in the nature of things, that is,1 Order. the moſt apt diſpoſing of all the parts, & the ſucceſſion of motions and actions continuing by certaine and p. 382perpetual Laws and courſes, and ſeruing for the preſeruation of the whole, and for thoſe ends, whereunto thinges were ordained. This order proceedeth not from a mere ſenſible nature, neither commeth it by chance or fortune: but contrarie, hee muſt needes be moſt wiſe, who appointed and ſetled this order in the nature of things, and ſo he alſo, who by his prouidence gouerneth and ruleth nature. Pſal. 8 19.135.147.148.

2 Th… minde.2 The minde and vnderſtanding which is in Angels and men. Man, which is as it were a litle worlde, is ruled by a minde and vnderſtanding: much more then is the great woorlde gouerned by diuine prouidence, as in the adminiſtring whereof more wiſedome is required. Whence it is ſaide, Pſalm. 94.9. Hee that planted the eare, ſhall hee not heare? Or hee that formed the eie, ſhall he not ſee?

3 The natural knowledge of the law.3 The naturall notions of principles engraffed in our minds, o the Lawe of nature, or the difference betweene thinges honeſt and diſhoneſt. He that hath engraued in the mindes of men the rule of directing their life, hee will hauehave men to liue according to that rule, and therefore reſpecteth & gouerneth their life, actions, and euentes. But God hath engraued in the mindes of men ſuch a rule, whereby to diſcerne that which is honeſt from thinges diſhoneſt. Therefore hee is both the beholder and iudge of mans life. Rom. 2.12.13.14.15. As manie as hauehave ſinned without the Lawe, ſhall periſh alſo without the Lawe: and as manie as hauehave ſinned in the Lawe, ſhall bee iudged by the Lawe. (For the hearers of the Law are not righteous before God, but the doers of the Lawe ſhalbe iuſtified &c. And PLAVTVS ſaith, There is verilie a God, who both heareth and ſeeth what we doe.

4 The terrors of conſcience.4 The terrours and tormentes of conſcience in the wicked, which generally enſueth vponupon ſinne committed by them. Theſe feares cannot bee ſtroken into any without ſome intelligent and vnderſtanding nature, which beholdeth and reſpecteth all humane affaires, eſpecially ſeeing the wicked cannot eſcape. Therefore there is ſome reuenger of ſinnes and wickedneſſe, who is God, and who inflicteth thoſe horrours, and alſo who knoweth and regardeth all thinges, euen the ſecrets of men. Rom. 1.18. The wrath of God is reueiled from heauen againſt all vngodlineſſe, and vnrighteouſneſſe p. 383of men. And Iuuenall writing vntounto a friend of his ſome way to comfort him for the loſſe which hee had ſuffered by truſting too much a couſoning and periured Merchant: Why, ſaieth hee, doost thou thinke ſuch fellowes to hauehave eſcaped, whoſe minde beeing conſcious and guiltie of the deede poſſeſſeth them with aſtoniſhment, &c.

5 Rewardes and puniſhmentes. 5 Rewardes and puniſhmentes.He that at all times and in all places adorneth vertue with rewardes, and draweth the wicked to puniſhment, hee muſt needes rule all mankind by his prouidence. But God yeeldeth more pleaſant ſucceſſes and euents to the good, which liue with moderation, and ſoberly, euen to thoſe that are without the Church, and puniſheth hainous offences with grieuous puniſhmentes in this life: yea when men winke at them: Therefore GOD ruleth and iudgeth the whole worlde by his prouidence. Pſalm. 58.10. The righteous ſhal reioice, when hee ſeeth the vengeance: hee ſhall waſh his feete in the blood of the wicked; And men ſhall ſay, verilie, there is fruite for the righteous, doubtleſſe there is a God that iudgeth in the earth.

6 The order and preſeruation in common-weales. 6 The maintenance and preſeruation of commonweales.He that ordereth and ſetleth the Empiers and ſtates of the whole woorlde, preſerueth and mantaineth them againſt the power, hatred, ſleights, furies of Diuels, tyraunts, & wicked men, and at his pleaſure altereth and tranſlateth them; it muſt needes bee that hee taketh care of, and guideth the affaires, counſels, and actions of men. But it is God, who alone is able to perfourme, and doth perfourme theſe thinges: for none beſides him is mightier than the Diuell; and the order of common-weals & kingdomes doth alwaies continue. Therefore god gouerneth all thinges by his prouidence. Prouerb. 8.15. By mee kings raigne, and Princes decree iuſtice. Dan. 4.14. That liuing men may knowe, that the moſt High hath power ouer the kingdome of men, and giueth to whomeſoeuer he wil, & appointeth ouer it the moſt abiect among men. And Tully ſaieth in a certaine Oration, Common-weals are gouerned far more by the aide and aſſistance of God, than by mens reaſon and counſel.

7 The vertues, & ſingular gifts, or heroicall inſtinctes, 7 Heroicall inſtincts.and the excellencie of artificers, which God beſtoweth for the good and p. 384preſeruation of mans ſocietie. And theſe things are far greater than that they can proceede from a thing mere ſenſible without vnderſtanding, and more excellent than that they ſhould bee giuen of nothing or gotten by men; Nay rather, when GOD wil doe thinges for the preſeruing of mans ſociety, hee giueth vsus men endewed with heroicall and noble vertues, inuentours of arts and ſciences, princes valiaunt, good, and wiſe, and other the like fit and able inſtruments: and contrary, when he wil puniſh vsus for our deſertes, hee taketh away againe ſuch profitable and preſeruing inſtrumentes from vsus. Therefore there is ſome diſpoſer of theſe good things, and ſo the gouernour of humane affaires. Eſ…r. 1. The Lord ſtirred vp the ſpirit of Cyrus. Iſai. 3.2. The Lord taketh away the ſtrong man, and the man of warre, the Iudge, and the Prophet.

8 Fore-tellings of thinges to come.8 The prediction and ſignification of euentes, or of things to come, and the execution or accompliſhment thereof. Hee that of himſelfe dooth fore-ſhewe certainely vntounto men thinges to come, doth not only foreſee thoſe things, but alſo cauſeth them, and hath the whole nature of things ſo in his power, that nothing can be done without his wil and pleaſure. But God alone doth of himſelfe certainly fore-ſhewe thinges to come. Therefore he doth not only foreſee them, but alſo cauſeth them, and therefore gouerneth humane affairs. Numb. 23.19. Hath hee ſaide, and ſhall hee not doe it? And Tullie ſaith:De Dioin. Are there gods, and doe they not ſignifie or foretell things?

9 The Ends or fin… cauſes of all thinges.9 All things in the whole world, both great and ſmall, are not onlie ordained, but are alſo done and tend to their certaine and appointed end. Therefore it is God, who by his wiſedome, and power as he deſtineth al things to their ends, ſo alſo dooth bring them thereunto.

Reaſons drawen from the properties or nature of God.

…ere is a God.1 THere is a god. Therefore there is prouidence. For that God ſhould not rule and gouerne the world created by him, hath flat repugnancy with the nature of God, (for the world can no more conſiſt without God, than be created without him) and they who deny prouidence, deny God to be God, and take away al religion.

p. 3852 He is omnipotent,2 His omnipotencie. who hath al things ſo in his owne power, that with eueryevery thing he may doe what he wil, and without his wil nothing can be done. But God is omnipotent. Therefore he hath the whole nature of thinges in his power, and effectually moueth and gouerneth al things at his owne pleaſure.

3 It is the property of a wiſe gouernour,3 His infinite wiſedome. to let nothing of that, which he hath in his power, to bee doone without his wil and counſail. God is moſt wiſe, and hath al thinges in his power, and is preſent with them. Nothing therefore is done in the world without Gods prouidence.

4 God is moſt iuſt, and iudge of the world.4 His exceeding iuſtice. Therefore he, in ruling the woorld, giueth rewards vntounto the good, and inflicteth puniſhments vponupon the wicked.

5 God is moſt good. But that which is moſt good,5 His perfect goodnes. is moſt communicable: Therefore as GOD of his infinite goodneſſe created the woorlde, ſo by the ſame his goodneſſe dooth he preſerue, adminiſter, and rule the woorlde created.

6 Euerie poſitiue thing, and all good is from God, 6 Autor of all good.as the firſt cauſe and chiefe good. But not only ſubſtaunces, but all their motions and actions are a certaine poſitiue thing & good. Therefore all motions alſo hauehave God their firſt cauſe, and are done by his wil.

7 Hee that will the ende or conſequent of anie euent, 7 God maker and diſpoſer of the meanes which bring to euerie end.will alſo the meane or euent which goeth before. But GOD will the ends of all things which are doone. Therefore he will alſo all precedent euentes, either ſimply and abſolutely, or in ſome ſort and reſpect.

8 God is the first cauſe of al things. 8 He the firſt cauſe.Therefore all thinges depend on him.

9 An vnchangeable preſcience or foreknowledge dependeth of an vnchaungeable cauſe. 9 His vnchangeable foreknowledge of all thinges.God foreknoweth all thinges vnchangeablie from euerlasting. Therefore this his foreknowledge muſt depend of an vnchaungeable cauſe. But there is no vnchangeable cauſe beſide the wil of God. Therefore al things depend and are gouerned of the wil of God.

2 WHAT THE PROVIDENCE OF GOD IS.

THe prouidence of god is the eternal, moſt free, vnchaungeable, The definition of Gods prouidence.moſt iuſt, wiſe, and good counſail of god, whereby he worketh al p. 386good thinges, and permitteth alſo euil thinges to bee doone, and directeth al things both euill and good to his glorie, and the ſafety of his choſen.

The explication of the parts of the definition ſeuerally. 1 Counſel.1 By the name of counſell is comprehended, An vnderſtanding, or preſcience and foreknowledge of things to come or to be done, & of the cauſes for which they are, or are not to be doone: Likewiſe a will effecting or woorking a thing for certaine cauſes, and that in due time and order. Prouidence therefore is the preſcience, and forcible wil of God. Pſal. 33.11. The counſel of the Lord ſtandeth for euer. Iſaie 46.10. My counſel ſhall ſtand. Preſcience is a knowledge, whereby God knew from euerlaſting not ſo much what himſelfe was or is to doe, as what not himſelfe, but others, would and wil doe, as ſinnes. And this preſcience belongeth to vnderſtanding. Prouidence & Predeſtination, though they agree in this, that both are of thoſe things only, which god himſelfe purpoſed to do, yet they differ: becauſe prouidence extendeth to al things and to al the works of god: but predeſtination is extended properly to thoſe creatures only which are endued with reaſon. Predeſtination is the moſt wiſe, eternall & vnchangeable decree of God, whereby he deputed & deſtined eueryevery man, before he was created, to his certaine vſe and end. God predeſtinated no man to commit ſinne, though he foreknew ſinne before.

2 Eternal.2 That this counſel is eternal cannot bee denied: becauſe ſeeing neither the ignorance of any thing, nor encreaſe of knowledge, nor change of wil falleth into God, it is certain that he knew and decreed al things from euerlaſting. Pro. 8.22. The Lord hath poſſeſſed me in the beginning of his way. Iſa. 46.10. Which declare the laſt things from the beginning, & from old the things that were not done. Epheſ. 1.4. Hee hath choſen vsus in Chriſt before the foundation of the woorlde. 1. Corint. 2.7. Wee ſpeake the wiſedome of God, which hee had determined before the world.

3 Moſt free.3 Moſt free; that is, a decree which was made from euerlaſting of all thinges and euentes, as it pleaſed him of his greate wiſedome and goodneſſe, when hee had perfect power otherwiſe to hauehave directed his counſell, or elſe to hauehave omitted it, or to hauehave done thinges otherwiſe, than hee decreed to doe them by his counſel. Pſal. 115.3. Hee doth whatſoeuer he wil. Ier. 18.6. As the clay is in the potters p. 387hand, ſo are you in mine hand.

4 Vnchangeable) Becauſe neither error of counſell,4 Vnchangeable. nor any change or mutation falleth into god: but what he hath once decreed from euerlaſting, that as beeing moſt good and right doth he bring to paſſe. 1. Sam. 15.29. The ſtrength of Iſrael wil not lie nor repent. Mal. 3.6. I am the Lorde, I chaunge not.

5 Moſt wiſe) This is ſhewed both by the woonderfull courſe of things and euents in the world,5 Moſt wiſe. and by the ſcripture it ſelf. Iob. 12.13. With him is wiſedom and ſtrength, he hath counſel and vnderſtanding.

6 Moſt Iuſt) Becauſe the wil of God is the onelyonly fountaine and the chiefe rule of all iuſtice manifeſted and declared in the Lawe. Whatſoeuer therefore GOD will,6 Moſt Iuſt. or hath decreed, or doth woork, it is ſimply and in it ſelfe iuſt, whether we know or not knowe the manner, how it is iuſt. 2. Chro. 19.7. There is no iniquitie with the Lord our God, neither reſpect of perſons. Dan. 9.14.

7 Whereby god worketh) This is added, that wee maie knowe the counſel of God not to be idle,7 Effectual in working. but effectual and forcible in working. For god not only once created things & beſtowed on them a vertue and force whereby to work, but alſo doth preſerue and moue, by his preſence and continual working, al things at his pleaſure. No creature, whether great or ſmal, can either be, or moue, or do or ſuffer anie thing, except God effectually preſerue, moue and gouern it. Act. 17. In him we liue, and moue, & hauehave our being. And God worketh al things by his ſole and eternal wil, without any labour or motion. For to wil, in him, is both to be able, and to do: and contrary, his power and action is his very eternal and vnchangeable wil. For in god the wil is not diſioined from his efficacy and woorking, as it commeth to paſſe in creatures.

The working or operation of God is two-fold. General, The general and ſpecial working of God.whereby hee ſuſteineth and gouerneth al things eſpecially mankind: ſpecial, wherby he beginneth the ſaluatiō of his choſē in this life, and perfecteth it in the life to come. 1. Tim. 4.14. God is the ſauior of al men, ſpecially of thoſe that beleeue. Ro. 8.14. As many as are led by the ſpirit of god, they are the ſons of god. An other diuiſiō there is of gods working, wherby it is diuided p. 388into immediate, The Immediate working of God.and mediate working. Immediate working is, when beſide, or contrarie to the meanes and order ſetled by him in nature he woorketh what he will; as in all miracles which are deſcribed and declared to this end, that we might learne that God dooth woorke moſt freely, either by meanes or without them. For that all thoſe miracles are not wrought without diuine power, both experience teacheth vsus (in aſmuch as they cannot bee wrought by the power of any creature) and the Scripture witneſſeth, as Pſalm. 136.4. Which onelyonly dooth great woonders. Exod. 8.19. This is the finger of God.

Gods Mediate working.Mediate woorking is, when God by creatures or ſecond cauſes produceth thoſe effectes, to which thoſe creatures, or cauſes, are by the accuſtomed and common order of nature fit, and ſo made of God, as when he ſuſteineth vsus by nouriſhments: Deutr. 8 3. and driueth away diſeaſes by medicines. Iſay. 38.21. Take a lump of drie figges and lay it vponupon the boile, and he ſhall recouer. So likewiſe God by his worde written, read, heard, ſheweth vntounto vsus both his will & himſelfe. Luk. 16.29. They hauehave Moſes and the Prophets: let them heare them.

His mediate working, ſometimes by good means; ſometimes by bad.Moreouer the mediate woorking or action of God is doone ſometimes by good, ſometimes by vitious and ſinfull inſtruments, as wel naturall as voluntary: Yet in ſuch wiſe, that the work of God in them and by them, is alwaies moſt good, moſt iuſt, and moſt holy. For the goodneſſe of gods works depend not vponupon the goodneſſe, wiſedome, and rightneſſe of the inſtrument, but of god. As touching good inſtruments, that by thē God worketh verie wel, there is no controuerſie among the Godly: but of euill inſtruments, all thinke not the ſame. Neuertheleſſe yet, except we wil deny 1 the trials and chaſtiſementes of the Godlie, or 2 the puniſhmentes of the wicked, which are doone by the wicked, both to bee iuſt, and to proceede from the will, power, and efficacie of God; as alſo 3 the vertues and ſuch actions and deedes of the wicked as hauehave beene for the ſafetie of mankinde, to be the giftes and bleſſings of God; that is, except we will deny that God is a iuſt iudge of the world, and power-full in operation, and the efficient of all good thinges; wee muſt needes doubtleſſe confeſſe that God doth alſo execute and accompliſh his iuſt and holy works and iudgementes by euill and ſinfull inſtruments. So God, p. 389Numb. 23.8. bleſſeth Iſraell by Balaam. Deutr 13.3. tempteth the people by falſe Prophetes. 1. Sam. 16.14. vexeth Saul by Satan. 2. Sam. 15 12. puniſheth Dauid by Abſalon.

8 He worketh al good things] Euen in all creatures,8 All good thinges done by the will of God. both great and ſmall, hee woorketh good things, ſo that not onelyonly hee doth engender and preſerue in them a generall power and force of woorking, but doth alſo effectuallie moue them, ſo that, without his will being effectuall and woorking, that power and force neuer in any thing ſheweth forth it ſelfe, or is brought into act, that is, not onlie all force of working, but alſo the act and operation it ſelfe is in al creatures from GOD as the efficient thereof and directer.

For by the name of good are vnderſtood,What thinges are ſaide to bee good. 1 The ſubſtances and natures of thinges. 2 Their quantities and qualities, forces or powers, or inclinations. 3 Habits and faculties of the minde conformed to the will of God. 4 Motions, actions, and euents, as they are motions, and agree with the Law of God. 5 Puniſhments, as they are the execution of gods iuſtice, and are inflicted by god the moſt iuſt and righteous iudge of the world. All theſe, ſince they are either things created of God, or ſome thing ordained by him and agreeing with his diuine Lawe and iuſtice, they muſt needes both partake of the nature of good, and proceed from god their efficient, and by his prouidence continue and be directed.

Furder,5 All thinges preſent, paſt, and to come, done by God. whereas al thinges are ſaide to be done by the prouidence of God, we vnderſtand both things paſt euen from the beginning of the woorlde, & thinges preſent and thinges to come euen to all eternitie. Iſay. 46.9. Remember the former thinges of olde, for I am god, and there is no other god, and there is nothing like me, &c.

9 He permitteth alſo euill things to be doone. 9 God permitteth euill thinges.] Euill is twofolde, the one of crime or offence, which is ſinne; the other of pain or puniſhment, which is euerie deſtruction or affliction, or forſaking of the reaſonable creature inflicted by God for ſinne. Example of each ſignification & meaning is. Ier. 18.The euill of puniſhment is a Moral good, and is done by God. If this nation againſt whom I hauehave pronounced, turne from their wickedneſſe, I will repent of the plague that I thought to bring vponupon them. But now becauſe the euill of paine or puniſhment, being the exequution of the Law, and declaration of Gods iuſtice, p. 390is indeed a natural euil, as it is a deſtruction of the creature, but is in a conſideration a moral good, as it is agreeing with the order of gods iuſtice: this ſort of euils alſo not onelyonly as it is an action or motion, but alſo as it is a deſtruction or affliction of ſinners, is to bee aſcribed to God as autor & efficient thereof: 1 Becauſe hee is the firſt cauſe & efficient of al good things (now all euill of puniſhment or pain, as it is a puniſhment, dooth partake of the nature of morall good, becauſe the law and order of Gods iuſtice requireth the puniſhment of ſinne) 2 Becauſe it is the part of a iuſt iudge to puniſh ſinne: But God is iudge of the world, & wil be acknowledged the maintainer of his iuſtice and glorie. 2. Chron. 19.6. Ye execute not the iudgements of man, but of the Lorde. 3 Becauſe the whole Scripture with great conſent referreth both the puniſhments of the wicked, and the chaſtiſements and exerciſes, & Martyrdomes of the godly, as alſo the paſſion and death of the Sonne of God himſelfe, which is a ſacrifice for the ſinnes of men, to the effectuall and forcible working of the will of God. As Amos. 3. There is no euill in the Cittie which the Lorde hath not doone. Iſay. 47.5. I the Lord make peace and create euill. Wherefore wee account in the number of good things the puniſhments of the wicked, and gods iudgements: which God not onelyonly by his vnchangeable decree wil hauehave doone, but alſo doth them by his effectuall power and will. For although deſtruction be euill in reſpect of the creature who ſuffereth it: yet is it good in reſpect of the Law and order of diuine iuſtice exacting it, and in reſpect of God moſt iuſtly inflicting it, & executing as it were the proper and peculiar woorke of the iudge of the worlde.

1 Obiection. Wiſed. 1.13. God made not death. Anſwere. True, not before ſin, when he created all things. 2 Obiect. Hoſe. 13.9. Thy destruction is of thy ſelfe Iſrael. Anſwere. True, as concerning the deſert: but as concerning the effecting or inflicting of their puniſhments, it is from God. 3 Obiect. He will not death. Ezech. 18.23. & 33.11. Anſwere. He wil not death with a deſire of deſtroying,God wil, and wil not death. or that he delighteth in the deſtruction, vexation, or perdition of his creature: neither would he it, or woulde effect or cauſe it, if it were nothing elſe, but a deſtruction and perdition. But he will it, & woorketh it, and delighteth in it, as it is the puniſhment of p. 391ſinne, and the execution of his iuſtice, or the deliuerie of his Church, or a chaſtiſement, or triall, or Martyrdome, or ranſome, Iſay. 1.24. Pſalm. 2.4. Prouerb. 1.26. 4 Obiection. Hee will that all men ſhall bee ſaued. 1. Tim. 2.4. 2. Pet. 3.9. Anſwere. All men, that is, all ſorts of men. For out of all ſorts of men he chooſeth his choſen.

Now of euil of crime or offence, Euil of crime, as it is ſuch, God doth only permit and not wil.there is another conſideration. For theſe, as they are ſinnes, or euils of crime, are not conſidered as good, & S. Iames ſaith of them, let no man when he is tēpted (that is, when he is ſollicited to euil) ſay that he is tēpted of God. Therefore God neither intendeth them in his counſel & purpoſe, neither alloweth, nor worketh, nor furdereth them: but only ſuffereth or permitteth them to bee doone of diuels & men; that is, doth not hinder thē from not being doone, when yet he could hinder them: partly to ſhew in puniſhing them his iuſtice, & partly to ſhew in pardoning them his mercy. Gal. 3.22. The ſcripture hath concluded all vnderunder ſin, &c. And Rom. 9.17. For the ſame purpoſe hauehave I ſtirred thee vp, &c. But in the mean ſeaſon the forſaking of his creature, or depriuing him of diuine light & rightneſſe, & the action it ſelfe, which diuels & mē ſinning, do againſt the Law & wil of God, he notwithſtanding by his generall prouidence & efficacy wil & moueth, but to ſuch an end, as doth beſt agree with his nature, law, iuſtice, & goodneſſe, whether it be knowen or vnknowen to vsus. Therefore ſinnes are truely ſaid to be doone, not by the wil or working, but by the permiſſion of God.

The word permiſſion, in this place is to bee reteined, becauſe both it and others of the ſame force, are ſometimes found in the Scripture. As Gen. 26. and 31.7. Pſal. 105.14. But yet we muſt expound it aright out of the ſcriptures; For God neither will, nor will not ſinnes ſimplie, but in ſome reſpect he wil, and in ſome reſpect hee will not, but onelyonly permitteth them. Which that it may the better be vnderſtood, we muſt knowe, that in eueryevery ſin or euil of crime are two things: namely, the material, or ſubiect, and the formal, Sinne is alwaies both in a good ſubiect, and to a good end directed by God.that is the corruption it ſelfe, or defect of rightnes, ſticking & inherēt in the ſubiect. The ſubiect, is a thing poſitiue, or a thing of nature, as an inclination, motion, action; & therefore dooth it partake of the nature of good, & is wrought and moued by god, but p. 392corruption is not wrought by God, but came vntounto the ſubiect by the wil of diuels and men forſaking God. Wherefore no ſinne can bee, or bee imagined, which is not in ſome good thing, and hath adioined vntounto it ſome conſideration, and reſpect of good. Otherwiſe God for his infinit goodneſſe would not ſuffer it to bee doone, neither ſhoulde it bee deſired of any, neither ſhould at al be: ſo that it is truly ſaide, that there cannot bee put anie thing which is the chiefe and extreme euill, that is, ſuch, as dooth take away good wholy: for it ſhould not bee deſired vnderunder ſome ſhewe and apparancie that it hadde of good, neither ſhoulde it hauehave a ſubiect wherein in to bee,Sinne alwaies is to bee diſcerned from good. and ſo ſhoulde deſtroie it ſelfe. But albeit euill is alwaies ioyned with good, and dooth concurre with it in the ſame actions or inclinations: yet theſe two thinges are diligently to bee ſeuered and diſcerned, neither is the woorke of the Creatour to be confounded with the worke of the creature ſinning leaſt either God thereby bee made the cauſe of ſinne, or the greateſt part of the gouernement of the woorlde and humane affaires bee taken from him.

Heereby wee may vnderſtand, howe farre foorth god will ſinne, In ſinne God effectuallie will, 1 The ſubiect or matter.how he wil not, but permitteth it. He wil therefore ſinnes, 1 As concerning their matter, that is, the actions themſelues of men ſinning, motions and inclinations to obiectes, as they are onelyonly ſuch, God wil, woorketh and directeth. For both they partake of the nature of good: and if God ſimplie would them not, they ſhoulde not at all bee done. 2.… The endes. As concerning the endes whereunto God destineth thoſe actions, which are ſinnes: that is, hee wil the actions of ſinners, as they are the puniſhmentes of the wicked, or chastiſementes, or trials, or martyrdomes of the godlie, or the Sacrifice of the Sonne of GOD for the ſinnes of men. But theſe endes are moſt good, and moſt agreeing with the nature, iuſtice, and goodneſſe of GOD. Therefore GOD, the firſt cauſe of al good, will, intendeth, and woorketh theſe in the ſinnes or actions of the wicked: and by a conſequent, alſo the actions them-ſelues, which the wicked doe in ſinning, and by which as meanes GOD attaineth to thoſe endes. 3.3 The forſaking of his creatures. As concerning the withdrawing of his grace, that is, his diuine light and rightneſſe. This withdrawing is an action, p. 393proper to god, namely his eternall and forcible woorking will, deſtining whom it will, to bee forſaken. It is alſo iuſt and holie, becauſe GOD is bound to none: and becauſe it is either the exploration and triall of the creature, or the puniſhment of ſin. And this withdrawing once beeing put, the inclinations, motions, actions of the creature cannot but erre and ſwarue from the Lawe of GOD, and bee ſinnes.

Nowe as the inclinations, motions, and actions of ſinners, The corruption of the action or inclination God will not, but permitteth.are ſinnes, that is, are repugnant to order and nature; and ſwarue from the Lawe of GOD, becauſe they are doone without the knowledge of Gods will, and purpoſe of obeying him: So God neither will, nor ordaineth, nor alloweth, nor commaundeth, nor woorketh, nor furthereth them: but forbiddeth, condemneth, puniſheth and ſuffereth them to be committed of his creatures, and to concurre with his moſt iuſt decrees, iudgementes, and woorkes: thereby to ſhewe, howe neceſſary and needefull for the creature is the grace of the holie ghoſt to flie ſinne, and to manifeſt his iuſtice and power in puniſhing ſinne.

Wherefore the permiſſion of ſinne, is no idle permiſſion, or a ceſſation and ceaſing of Gods prouidence and woorking in the actions of the wicked, as if they did depend onelyonly vponupon the will of the creature: but this permiſſion is of efficacie, and woorketh. Jt is permiſſion, as concerning the formall cauſe of ſinne, that is, corruption it ſelfe, which the creature hath of it ſelfe, not by anie effection or woorking of GOD: but it is of efficacie, and woorketh, as concerning the motions and actions of the creature ſinning, which god effectuallie will, and moueth, as alſo concerning the withdrawing of his grace, & the ends, whereunto he deſtineth, directeth, and bringeth the actions of them that ſinne.

GOD then is ſaide to permitte ſinne. 1. Becauſe his will, Why God is ſaid to permit ſinne.where-by hee will hauehave ſome one woorke doone by a reaſonable creature, hee dooth not make knowen vntounto him. 2. Becauſe hee dooth not correct and incline the will of the creature to obeie in that woorke his diuine will, that is, to doe it to that end which GOD will, by either general or ſpeciall commaundement. Theſe two are ſignified, when GOD p. 394is ſaide, to withdrawe from his creature his grace, or ſpeciall woorking: to forſake him: to depriue him of light and rightneſſe, or of conformitie with the Lawe: to leaue him in naturall blindneſſe and corruption: to will and permit, that together with the action, which God woorcketh by his creatures, and is in reſpect of GOD moſt iuſt, the ſinne of the creatures may concur, by the comming whereof that action, in reſpect of the creatures is made euil, and highly diſpleaſing god. 3. Becauſe notwithſtanding god ſo moueth, inclineth, and ruleth by his ſecret and general prouidence the wil and al the actions of the creature ſo forſaken, as that by the creatures ſinning, himſelfe doth execute the moſt iuſt decrees of his owne wil. For ſuch is the liberty, wiſedome, goodneſſe, and power of God, that no leſſe by vitious than by good inſtrumentes, he moſt wel, iuſtly, and holily woorketh what he wil. Neither is Gods work, by reaſon of either the goodneſſe or badneſſe of the inſtrument, more or leſſe good: as neither the woork of wicked men, is made good, for that God dooth well vſe it. For God doing in all thinges what he will, will alwaies and doth that which is right. Now that together with him woorking well the creature may alſo work wel, it is neceſſary that the ſpecial working of God therein concur with his general working, that is, that hee correct the creature by his ſpirite. Whenas therefore God doth moue the creature only by a generall working and not by a ſpeciall,The creature worketh wel together with god working wel, if God correct him. the creature dooth neceſſarily, though yet freely, ſwarue & defect from rightnes, god himſelfe notwithſtanding working holily and accompliſhing by his creature the iuſt and good worke of his will and prouidence.

God correcteth whom he wil.If any mā demand, why then God doth not correct vitious inſtruments, that god vſing thē wel, thēſelues alſo may work wel? God himſelfe aunſwereth him, Exod. 33.19. and Rom. 9 15. I wil hauehave merciemercy on whom I wil hauehave merciemercy: And Ro. 9.20. O man, who art thou which pleadeſt againſt God? Hath not the potter power of the claie? Rom. 11.35. Who hath giuen vntounto him firſt, and it ſhall bee recompenced? God perfourmeth nothing of duty, but al of mercy vntounto his creatures. It is free therefore to him, to doe what, and in what ſort, & how far forth, and to whom he wil, according as it is ſaide, Mat. 20.15. Is it not lawfull for me to doe as I will with mine owne?

p. 395Permiſſion therefore is the withdrawing of the grace of God, What permiſſion is.whereby god 1. when hee executeth the decrees of his will by reaſonable creatures, 2. either doth not open his wil, whereby hee would hauehave that worke done, to the creature; 3. or doth not incline the wil of the creature, to obey his will in that action. Or, permiſſion, is the ſecret prouidēce or wil & power of god, 1. whereby he effectually wil, moueth, and moderateth the motions and actions euen of men ſinning, as they are actions, and puniſhments both of them and others: 2. but ſinne it ſelfe he neither wil nor worketh: neither yet hindereth it, but in his iuſt iudgement ſuffereth it to concur with their actions. 3. and this alſo he vſeth to the illuſtrating of his glorie. This deſcription of Gods permiſſion of ſinnes is confirmed by many places of Scripture.Permiſſion of ſinne confirmed by ſundry places of ſcripture, according as it was before deſcribed. For firſt that God neither wil nor woorketh ſinnes, as they are ſinnes, is confeſſed by al the godly, and all ſuch as are of ſound iudgement: ſeeing both the infinite goodneſſe of god cannot be the cauſe of euill, which hath in it no reſpect and quality of good, and god himſelfe dooth often auouch this of himſelfe. As Pſalm. 5. Not a god that loueth wickednes.

Neither are there fewer places of Scripture, which teach moſt clearly that the actions of the wicked, which they doe when they ſinne, are done and ruled, though by the ſecret, yet by the good and iuſt wil of god: As Gen 45.8. Ioſeph ſaith that he was ſent of god into Aegypt. Exod. 7. and 10. & 11. Deut. 2. Ioſ. 11. Iud. 3. & 4. we learne, that the indurating and hardning of Pharao and other enemies of the Iſraelites, was wrought by the lord, & that to this end, as thereby to puniſh his enemies, and to ſhew forth his glory. 2. Sam. 12.11. & 16.10. and 24. 1. Iob 12 25. Pſalme. 119.10. Iſaie. 10.6. and 63.17. Lament. 3.37. Ier. 48.10. Acts 2.23. and. 4.28. Rom. 11.8. & 14.23. Theſe and the like places of holy writte doe ſhewe by two reaſons or argumentes, That god did not permit without ſome woorking alſo of his owne, but did effectuallie will that working of Pharaos wil and others, whereby they oppoſed themſelues againſt Iſrael: Firſt, becauſe theſe Scriptures referre the cauſe of their indurating wrought by themſelues to an indurating wrought by GOD, that is, that therefore they woulde not the dimiſſing of the people, or the entering of a peace or league with them, becauſe GOD did incline their willes to this, that they ſhould not will. Secondlie, p. 396becauſe theſe ſcriptures adde further the final cauſes of this counſel and purpoſe of god; euen that his enimies might be puniſhed, and the glorie of god magnified. For ſeeing God woulde the ends, he woulde alſo moſt iuſtly the meanes, by which hee woulde come vntounto them: the kinges notwithſtanding and people themſelues neither reſpecting, nor knowing it, neither being inforced or conſtrained thereto, and therefore ſinning, and periſhing through their owne fault and demerite. Moreouer by theſe fewe and other infinite places of ſcripture, it is apparent, that God, though by his ſecret, yet effectual conſent, motion, and inſtinct, doth moſt iuſtly worke thoſe actions or workes by his creatures, which they with ſinne performe: for becauſe that they being deſtitute of the grace of the holy Ghoſt, either are ignoraunt of the will of God concerning thoſe woorkes: Or, when they doe them, they reſpect not this, to execute the knowen will or commaundements of God, but to fulfill their owne luſts, againſt the lawe of God: Therefore they working together with God, worke ill, when God worketh well by them. For neither do the creatures therefore ſinne, for that God doth by their will and actions execute his iudgements: for then alſo ſhould the good Angels ſinne, by whom God ſometimes puniſheth the wickednes of men: but becauſe in their action they hauehave no reſpect of gods commandement, neither doe it to that end, as thereby to obey god.

Permiſſion is the withdrawing of Gods grace.Further, that God doth in ſuch ſort permit ſinne, as that he doth not illighten their minds with the knowledge of his will, or doth not bend their harts and wils, which by his arcane and ſecrete efficacie he inclineth whither himſelf liſteth, vntounto this, as for the obeying of God to purſue or flie theſe or thoſe obiectes, that is, doth not conforme the wils of ſinning creatures to his will; theſe ſayinges of ſcripture witnes. Rom. 14. Whatſoeuer is not of faith, is ſinne. Deut. 13. If there ariſe among you a Prophet, or a dreamer of dreames, ſaying, let vsus go after other gods, thou ſhalt not hearken vntounto the words of the Prophet; for the Lord your god prooueth you. Deut. 29.2. Yee hauehave ſeene all that the Lord did before your eies in the land of Aegypt &c. Yet the Lorde hath not giuen you an heart to perceiue, and eies to ſee, and eares to heare, vntounto this daie. 1. Sam. 24.14. Wickednes proceedeth from the wicked; but mine hand be not vponupon thee.

p. 297Laſtly, in the deſcription of prouidence it was ſaid,God directeth all both good and euil vntounto his glorie, and his choſens ſaluation. that it directeth all things both good and euil to gods glorie, that is, to the manifeſting and magnifiyng of his diuine iuſtice, power, wiſedome, truth, merciemercy, and goodnes: And to the ſafetie of his choſen, that is, to the life, ioy, wiſedome, righteouſnes, glorie and felicitie euerlaſting of his Church. And that to theſe ends, euen to the glorie of god, & ſafetie of his choſē, al the counſels & works of God, & in them alſo the puniſhments of ſinne are referred of God, ought to be out of controuerſie: ſeeing in al of them is beheld the glorie of god, & his fatherly care towards his Church. Pſalm 19.1. The heauens declare the glorie of god, and the firmament ſheweth the work of his hands, Iſai. 48.9. For my names ſake wil I differre my wrath. Rom 8.28. We know that all things worke together for the beſt, vntounto them that louelove god. Iohn. 9 3. Neither hath this man ſinned nor his parents, but that the works of god ſhould be ſhewed on him. God vſeth alſo ſinne or corruption it ſelfe (which yet himſelfe worketh not, but ſuffereth to concurre with his owne action in the wicked) 1. To ſhew forth both his iuſtice in puniſhing it, and his merciemercy in remitting it. 2. To woorke in vsus a hatred of ſinne, true humilitie, and an imploring of gods grace, and thankefulnes of our deliuerie from ſinne and death. Prou. 16.4. The Lorde hath made all things for his owne ſake: yea euen the wicked (but not wickednes) for the daie of euill. Exod. 9.16. Rom. 9.17.22.23. Ezech. 16.61.62.63. Gal. 3.

We are further to conſider the degrees of gods prouidence. The degrees of Gods prouidence, whereby hee tendereth the whole world, mankind, his choſen.For he reſpecteth indeede and gouerneth all his creatures, but eſpeciallie mankinde, as being the chiefe and principall amongſt his woorkes, and which beeing created according to his image, he hath adorned with verie manie benefites aboue all other creatures: And in mankinde eſpeciallie thoſe whom he hath elected and choſen to eternal life, whom with the bleſſed Angels, he maketh one euerlaſting Church, that in them he may dwell, as in his Temple and habitation, and therefore doth ſo guide and rule them in the whole race of their life, as that all things muſt ſerue for their ſafetie.

Now hauehave we explicated and made plaine the definition of gods prouidence:The prouidence of God, is the gouerning and guiding of eueryevery particular thing. whereout ariſeth a Queſtion greatly to be conſidered, which is, whether gods prouidence extendeth it ſelfe to all things. Aunſwere. Yea to eueryevery little thing p. 893dooth the prouidence of GOD extende it ſelfe. And that all thinges, both the greateſt, and the ſmalleſt of them are ruled by the prouidence of GOD, and that his prouidence is extended to all actions and motions of all creatures, euen of thoſe that ſinne, ſo that all thinges, whatſoeuer are done, come not to paſſe but by the eternall counſell and purpoſe of GOD, either woorking them, as they hauehave a reſpect and qualitie of good in them, or permitting them, as they are ſinnes, but moderating, and gouerning all thinges, euen ſinne it ſelfe, and directing them to his glorie, and the ſafetie of his choſen; is confirmed both by verie manie teſtimonies of Scripture, and alſo by reaſons drawen from the nature of God.

Teſtimonies.Of the teſtimonies which may be alleadged for confirmation hereof, there are certaine orders and rankes. For, ſome are vniuerſall and generall, which teach, that all euents vniuerſally are ſubiect to Gods prouidence. Some are particular, which ſpeake both of ſome particular, and certaine euents, as alſo of the whole ſpecials and generals thereof. For the Scripture doth often transferre that to the whole ſpecials & generals, which it ſpeaketh of particular & ſingular examples. Wherefore it will hauehave all the indiuiduals & ſingulars of the whole ſpecials & generals, to be ſubiect to the diuine prouidence of God. Of particular teſtimonies ſome belong to reaſonable creatures, or ſuch as hauehave a wil in working, be they good, or bee they bad; ſome to thoſe which are without reaſon, whether they be thinges liuing, or not liuing. Some likewiſe intreat of thinges contingent, fortuning, and caſuall, which ſoothly are ſuch in reſpect of vsus: Some ſpeake of neceſſarie thinges. Nowe to all theſe heades as it were and principals, adde we ſome ſuch teſtimonies, as are moſt cleare and famous: for there are infinite.

Gods general prouidence confirmed.The vniuerſal and generall prouidence of God is witneſſed by theſe, Eph. 1.11. Hee woorketh all thinges after the counſell of his owne will. Actes. 17.25. Hee giueth to all life and breath, and all thinges. Num. 23.19. Hath hee ſaide, and ſhall hee not doe it? And hath hee ſpoken? And ſhall be not accompliſh it? Nehem. 9.6. Thou haſt made heauen and earth, and all things that are therein, the ſeas and all that are in them: And thou preſerueſt them all. Eſai. 45.7. I forme the light, and p. 399create darkenes: I make peace, and create euill; I the Lord doe all theſe things.

Of the prouidence of God ouer reaſonable creatures, the hiſtorie of Ioſeph yeeldeth vsus notable teſtimonies. Gene. 45.18.Gods particular prouidence ouer creatures indued with reaſon. You ſent not me hither but God. Gene. 50.20. When ye thought euill againſt me, God diſpoſed it to good. Likewiſe, the indurating and hardening of Pharao. Exodus. 3.4.7.8.9.10.14. Exodus. 4.11. Who hath giuen the mouth to man, or who hath made the dumme, or the deafe, or him that ſeeth? HaueHave not I the Lord? Therefore goe now, and I will bee with thy mouth. Iohn. 9.3. it is ſaide, that GOD woulde that hee ſhoulde bee borne blinde, to whom CHRIST reſtored his ſight. Ioſ. 11.6. The LORD ſaide vntounto Ioſua, bee not afraide for them; for to morrowe about this time will I deliuer them all ſlaine before Iſrael. Ioſua. 21.45. There failed nothing of all the good thinges which the LORD ſaide vntounto the houſe of Iſraell, but all came to paſſe. 2. Samuel. 16.10. The LORD hath bidden him curſe Dauid. 1. Kinges 22.20. Who ſhall intiſe Ahab that hee may goe and fall at Ramoth Gilead, and ſo foorth. Thou ſhalt entiſe and ſhalt alſo preuaile. Prouerbes. 21.1. The Kinges heart is in the hand of the LORD: hee turneth it whither ſoeuer it pleaſeth him. Prou. 19.14. A prudent wife commeth of the LORD. Prou. 22.14. The mouth of ſtraunge women is as a deepe pit. Hee with whom the LORD is angrie ſhall fall therein. Eſd. 10.5. The LORD calleth the king of Aſſyrians the rodde of his fury. Lament. 3.37. Who is hee then that ſaith, and it commeth to paſſe, and the LORD commaundeth it not? Daniel. 4.32. According to his will hee woorketh in the armie of heauen, and in the inhabitauntes of the earth, and none can ſtaie his hand nor ſaie vntounto him, what doeſt thou? Actes. 4.27. Herode and Pontius Pilate with the gentiles and the people of Iſraell gathered themſelues together to do whatſoeuer thine hand and thy counſel had determined before to be done.

Of his prouidence in creatures which are without reaſon whether they bee liuing or not liuing, His prouidence ouer creatures voide of reaſon.teſtimonies are extaunt euerie where in the ſacred Scriptures. Iob. 37. Pſalme. 34.20. The Lord keepeth all the iuſt mans bones. Pſalm. 104. throughout the whole Pſalme. Likewiſe, Pſalme. 134.7. Hee bringeth vp the clouds from the ends of the earth, and makeeth the lightnings with the rain, he draweth forth the wind out of his treaſures. p. 400Gen. 8.1. God remembred Noah, and made a wind to paſſe vponupon the earth. Pſal. 147.8.9. Which giueth to beaſts their food, and to the young Rauens that crie. Mat. 6 26.30. Your heauenlie father feedeth the foules of the Aire. And a little after, If god ſo clothe the graſſe of the field, ſhall he not doe much more vntounto you?

His prouidence ouer thinges caſual and fortuning.Of the prouidence of god gouerning things contingent, fortuning and caſual, theſe places of ſcriptures ſpeak, Exod. 21.13. Jf a man hath not laide wait, but God hath offered him into his hand, then I will appoint thee a place whither he ſhall flee. Math. 10.29.30. Are not two ſparrowes ſolde for a farthing, and one of them ſhall not fall on the grounde without your father? Yea, and all the haires of your head are numbered. Iob. 1.21. The Lord hath giuen, and the Lord hath taken it, bleſſed bee the name of the Lord. Prou. 16.33. The lot is caſt into the lap, but the whole diſpoſition thereof is of the Lord. Ioſ. 7. God openeth the theft of Achan by lot.

His prouidence in neceſſarie euentes.Laſtly, that neceſſarie euents (whether ſuch come by a naturall neceſſitie, or by the order ſo ſetled of God in nature, or whether they be by a conditional neceſſitie, as in reſpect of Gods decree or other cauſes comming betweene) are wrought and ruled by the prouidence of God, theſe ſayinges doe prooue, Iob. 37.5. God thundereth maruelouſlie with his voice: he ſaith to the ſnow, bee thou vponupon the earth, likewiſe the ſmall raine and to the great rain of his power. The whirle wind commeth out of the ſouth, and the cold from the Northwind. At the breath of God the froſt is giuen. Iob. 38.27. He cauſeth the bud of the hearb to ſpring forth by raine: he begetteth the dewe, the froſt, the ice: he bringeth forth mazzareth in their time, hee guideth Arcturus, hee guideth the motions of heauen, & effectuallie woorketh by them in theſe lower regions. Pſal. 104.14. He cauſeth the graſſe to growe for the cattell, and hearbe for the vſe of man, that he may bring forth breade out of the earth, &c. Prou. 20.12. The Lord hath made both theſe, euen the eare to heare, and the eie to ſee, that is, God made not onelyonly the power, but the very act alſo of hearing and ſeeing. So not one bone of Chriſt was broken, Iohn. 19.36. Becauſe that was decreed and foretolde by God, Exod. 12.46. So Chriſt according to the determinate counſell of God was deliuered vp to be ſlaine of the Iewes. Act. 3.23. Iſai. 46.10. My counſaile ſhall ſtand, and I will doe whatſoeuer I will: I call a byrd from the Eaſt, and the man of my counſel from far. As I hauehave p. 401ſpoken it, ſo will I bring it to paſſe. J hauehave purpoſed it, and I will doe it. To theſe and the like teſtimonies of ſcriptures thoſe places alſo may be added, which confirme the reſurrection & raiſing again frō the dead of thoſe bodies which we carry about with vsus in this life, as Philip. 3.21. Who ſhall change our vile bodie, that it may be faſhioned like vntounto his glorious bodie, according to the woorking whereby he is able euen to ſubdue all things vntounto himſelfe. 1. Cor. 15.53. This corruptible muſt put on incorruption, & this mortal muſt put on immortalitie. For ſeeing we ſee the ſubſtāce of our bodies to be ſo many waies chā ged & ſcattered after death, when as they ar mouldred into duſt, Gen. 3. Iob. 10. it foloweth thereof neceſſarily that there is a prouidence of god which taketh a moſt ſtrait and exact care euen of the ſmalleſt duſt, whereby the ſubſtance of our bodies ſo often altered & diſſipated into infinite forms & parts is again in ſuch wiſe to be recollected, gathered together, & reduced to their firſt maſſe & forme, as that not other, but the ſelfe ſame bodies which wee hauehave in this life ſhall riſe again. Againſt theſe places of ſcripture alleadged ſome make exception, that the examples, whereof theſe places ſpeake, are particular & prophetical euents adminiſtred by the ſpeciall counſell of god, and that therefore there may not bee framed a general rule vniuerſallie extēding to al euents. But againſt theſe we returne a threefold anſwere. For firſt, The like cauſes are found in al euents, for which the ſcripture affirmeth thoſe euents afore recited to hauehave beene done or to be done by the counſel & decree of god; namely the glorie of god, and the ſafetie of his choſen. The cauſes therfore of al euents being like, we are to iudge alike of all. For all wiſe men confeſſe that a generall is well gathered out of the enumeration or numbering of many ſingulars or particulars, then, when as there cannot be alleaged any different or vnlike example. Neither doth any of the godly & ſuch as conceiue aright of the immeaſurable wiſdome of god deny, that god hath moſt good reaſons for al things which are done, albeit they are not known to vsus, whereby al thinges are referred to thoſe two laſt endes. Wherefore thoſe things which god hath not foretolde or hath not by the ſpeciall teſtimonie of his word ſhewed to be done by his wil, are no leſſe to be thought to depende of his ſecrete gouernement than thoſe things which he hath p. 402by plaine wordes expreſſed, that himſelfe either would doe hereafter, or before had done. Secondly, we ſee the ſcripture it ſelfe not onelie to attribute the particular euents of all both ſpecials and generals vntounto gods prouidence, but further to transferre & applie the ſame to al the ſpecials & generals, which it ſpeaketh of ſingular and particular examples. Wherefore the ſcripture will hauehave the ſame alſo to be vnderſtood of all indiuiduals & ſingulars. For as god brought the wind vpō the earth, Gen. 8. ſo doth he bring the wind out of his treaſures, Pſal. 135. As he would that he, of whom it is ſpoken, Ioh. 9. ſhould bee borne blinde, ſo doth he make the deafe and the dumbe, him that ſeeth, and the blind. Exod 4. As he deſtroieth the counſel of Achitophel. 2. Sam. 17. ſo he fruſtrateth the counſels of the gentiles, Pſalm. 53. As he commaunded the Rauens to feede Elias, 1. Kings. 17. ſo one ſparrow falleth not to the ground without him. As Chriſt could not be taken before the time appointed by God: ſo can no euil happen to any of vsus, but at ſuch time and place, and in ſuch maner, as pleaſeth God. For therefore doth the ſcripture, to teache vsus how to collect and gather, recount ſo many examples of Gods prouidence.

Thirdly, there are alſo places of Scripture, wherein the generall referring of all thinges to the prouidence of God is plainlie expreſſed, or is ſignified by a Synecdoche (which figure of ſpeeche wee vſe when we ſignifie the whole by a part, or a part by the whole) or by the comparing of leſſer things with greater, or greater with leſſer. Ezec. 12.25. The thing that I ſhal ſpeake ſhall come to paſſe. And God ſpeaketh, not onelyonly thoſe things which he reueileth vntounto vsus, but whatſoeuer alſo from euerlaſting hee hath decreed and purpoſed with himſelfe.

Infinit almoſt are the teſtimonies, which demonſtrate that the prouidence of God extendeth it ſelfe to all thinges: but theſe now ſhall eaſilie ſuffice. For by theſe verilie it is apparent, that euen euerie the leaſt and ſmalleſt thing, both good, and bad, is ruled by the prouidence of God: yet in ſuch wiſe, as that thoſe things which partake of the nature of good, are not onelie done according to the prouidēce of god (that is, god not willing, neither commaunding, nor working them, but permitting by his prouidence, and directing them vntounto the ends by him appointed) but alſo by the prouidence of God, as the cauſe: but thoſe thinges which are euil, are done according to the prouidence, p. 403but not by the prouidence of God, that is, God willing, commaunding, and woorking them. For all good thinges are done, God willing them: euill, God permitting them. And God wil thoſe things, by his wil, which he liketh, worketh and commandeth. He permitteth thoſe thinges which he neither liketh, nor commandeth, nor worketh nor furthereth: but which he condemneth, forbiddeth, & puniſheth. That appeareth eſpecially out of thoſe teſtimonies, which were alleaged concerning reaſonable creatures: For they ſhewe that all reaſonable creatures, both Angels, and men, and thoſe both good, and bad, are ruled and gouerned by Gods prouidence: but ſo, that whatſoeuer good is in them, that is from god himſelfe, who worketh this in reaſonable creatures; but whatſoeuer ill is in thē, is of themſelues, being by nature euil, not of God who is moſt good. Al good thinges god woorketh himſelfe in reaſonable creatures, but euill things hee permitteth in reſpect of other things that are good.

The reaſons, whereby is demonſtrated,The reaſons and argumentes to proue all thinges to bee done by the prouidence of God. 1 Gods omnipotencie. 2 His wiſedome. that the prouidence of God extendeth it ſelfe to all things, are almoſt the ſame with thoſe, which proue that there is a prouidence of god.

1 That which is not done if God no way will it, muſt needs be done god ſome way willing it. This is true by the rule of contradiction, where one of the two contradictory propoſitions muſt alwaies bee true. But nothing can bee done, god no way willing it, that is, god ſimplie not willing it becauſe he is omnipotent. And it is proper to omnipotencie, for one to be able to doe what he will, and to forbid, what he wil not hauehave done. Therefore all things are done, god ſome way willing them, to wit, either ſimplie, as good things; or after a ſort, as euil things. For if he would & could not, he ſhould not be omnipotent. Now concerning thoſe, which after a ſort he wil, after a ſort he wil not, he decreeeth of that part, whereof he hath waightier & better reaſons, whether knowen or vnknowen vntounto vsus.

2 It is proper to him that is moſt wiſe, not to ſuffer any thing which is in his power, to be done without his will and counſell. And how much the wiſer he is, ſo much the more largely doth his gouernement extend it ſelfe. But god is a gouernour infinitely wiſe, and hath in his power p. 404al things. Therefore he ſuffereth nothing to come to paſſe without his certain and determined counſel. And further, if the number of things were infinit, yet were god ſufficiēt for the adminiſtring of them: ſeeing he is of an exceeding and infinite wiſedome. And therefore he eaſilie taketh care of all thinges that are created; which although they be many, yet in them-ſelues, and moſt of all in reſpect of Gods infinite wiſedome, they are finite, and limited.

3 God will the ende… of all thinges.3 He that will the end or conſequent of any thing or euent; he wil alſo the meanes or antecedent, or that euent, whereby the end is come vntounto. But God wil the ends of all things and euents, whether good or bad. Therefore he wil vniuerſally all thinges which are, and are done, if not ſimplie, yet in ſome ſort and reſpect. For whatſoeuer thinges are, or are doone in the woorlde, either they are the ende and conſequent, or the antecedent and meane whereby to attaine vntounto the end. The Maior is manifeſt. The Minor is thus prooued. God will all that is good. But of all thinges there are ſome endes moſt good; otherwiſe god by reaſon of his immenſe goodnes would not permit them to be done. Prou. 16 4. The Lord hath made althings for his owne ſake, yea euen the wicked for the daie of euil. Therefore the endes of al euents are wrought by the will of God.

4 God is the firſt cauſe.4 The firſt cauſe is that which doth not depend of anie other, but whereof all ſecond cauſes, and their actions and motions depend and are gouerned. But God is the firſt cauſe of al things. Therefore God and his counſels and woorkes doe not depend or are gouerned of any other, but all other thinges of him, neither according to others actions dooth hee determine of his, but himſelfe decreeth all things ſo to be doone: that is, God hath not therefore determined or decreed any thing, for that hee foreſawe that ſecond cauſes woulde ſo doe; but therefore all thinges ſhall bee ſo, for that they are ſo determined or decreed by him. Nowe to depend of another is, vponupon conſideration firſt had of anothers action, whether preſent, or paſt, or to come, to bee moued thereby to determine and doe a thing.

5 The vnchangeablenes of Gods foreknowledge.5 What God vnchangeablie foreknoweth he alſo vnchangeablie will from euerlaſting. But God from euerlaſting foreknoweth vnchangeablie all things, euen thoſe which are moſt mutable. p. 405Therefore hee woulde from euerlaſting vnchangeablie all thinges, either ſimplie, or in ſome ſort and reſpect. The Minor is manifeſt. The Maior is thus prooued. All certain and vnchangeable preſcience or foreknowledge, dependeth on an vnchangeable cauſe: But there is no vnchangeable cauſe beſides the will of God. For all ſecond cauſes are in themſelues changeable, and might hauehave not beene. Therefore Gods will alone is the cauſe of his vnchangeable preſcience, that is, GOD therefore foreknoweth that a thing ſhall be ſo, becauſe he will and decreeth it to bee done ſo, either ſimplie, or in ſome reſpect. For if he ſimplie woulde it not, it coulde neuer hauehave beene done and foreknowen of him. The ſumme is. Gods will and decree is the cauſe both of the euent and of the foreſeeing or foreknowing of it: but the foreſeeing, is not the cauſe of the effect. Moreouer preſcience in GOD is not ſeuered from his will and woorking, as in creatures: but they are both but one thing differing in conſideration onelyonly. Num. 23.19. Hath hee ſaide it, and ſhall hee not doe it? And hath he ſpoken, and ſhall hee not accompliſh it?

6 All naturall good thinges are from GOD as the firſt cauſe. But all the faculties, motions, actions of all things,6 God the cauſe of all good, as it is good. as they are meerely ſuch, are naturall good thinges, that is, thinges made and ordeined of GOD in nature. Therefore all are from GOD their authour and effectour, and are wrought by GODS prouidence. Acts. 17.28. In him wee liue, and mooue, and hauehave our being.

A Confutation of certaine Sophiſmes or cauils, which are wont to be obiected againſt the prouidence of god mouing and gouerning al and euerie particular, whether good or bad, great or ſmall, moſt iuſtlie.

The firſt, of confuſions and things diſordered in nature.

No confuſed or diſordered thinges hauehave their being, Confuſions, as they are ſuch, are not from God as efficient of them, but directing them.or are gouerned by the prouidence of god. 1. Cor. 14.33. But whatſoeuer thinges are vnderunder the ſon, are confuſed, becauſe all are vanity. Eccleſ. 1.14. Therefore they are not ruled and gouerned by diuine p. 406prouidence. Anſwere. The Maior propoſition conſiſting of doubtfull termes is to be diſtinguiſhed. No confuſe thinges, true, if they be ſimply confuſe, are gouerned by the prouidence of god, that is, the prouidence of god working them, as they are confuſe. All thinges that are vnderunder the Sonne, that is, humane thinges, are confuſe and vaine: true, but not ſimplie, ſo that no order and good at all lieth hid and is found in that confuſion. For if they were ſuch, god for his great goodnes and iuſtice, would not permit them to be done. Wherefore if by the confuſions of the would they collect and conclude that there is no prouidence, there is more auouched in the concluſion, than was conteined in the premiſſes; or they proceed from that which is in ſome reſpect ſo, to conclude the ſame to be ſimply and abſolutely ſo. For whereas many thinges in the world are well ordered, as the celeſtiall motions, the preſeruation of the kindes of al thinges, commonweals, the puniſhments of wicked men, & many more: it may not by this argument be concluded of al things, but of thoſe onelyonly which are done againſt the order by god appointed, that they are not gouerned by his prouidence: but thoſe things, in which a moſt manifeſt order doth appeare, ſhalbe an euident teſtimony of gods wiſedome & effectual working But if then they conclude that thoſe diſordered thinges are not ruled and gouerned of god; ſo alſo ſhall there bee more ſaid in the concluſion, than was in the premiſſes. For it foloweth thereof, not that the things confuſe & troubled, but that the confuſion or troubling of order, which is in thē, is not of god: As the wicked were created of god: albeit their wickednes proceeded not frō god but from thēſelues. For eueryevery thing is not neceſſarily auouched of the concrete, or ſubiect ſo qualified, which is affirmed of the abſtract or quality it ſelf. Wherefore if it be again replied, putting this Maior, That diſordered things are not, or are not ruled of god, and therfore many things in the world not done by his prouidence; euē thus too is the Maior diuerſly faulty For firſt that it be grā ted, that things diſordered, if they be ſimply ſuch, are not, or are not ruled of god: yet cānot this be granted of them, if both confuſiō & order in diuers reſpects be found in thē.There is order euen in diſordered …hinges. Nowe neither diuels nor men commit any thing ſo repugnant to the order ſetled by god, wherein, albeit in reſpect p. 407of their corrupt wil it be moſt diſordered, there is not yet the moſt wiſe order of diuine iuſtice, power and goodneſſe lieng hidde vnderunder that confuſion, which themſelues hauehave cauſed: and for the moſt part alſo the ſame doth manifeſtly appear, the euent, or god himſelfe by his word declaring it. Great confuſion was there in the Iewes deteſtable murder, when they crucified the ſonne of god: and yet notwithſtanding the hand and counſel of god hath defined & determined nothing with more woonderful order and wiſedome than the death of the ſonne for our ſinnes. Al humane thinges therefore are vaine, not in reſpect of the will and decree, or prouidence of god: for if we reſpect it, they are moſt wel ordered, euen ſuch as in mens iudgementes ſeeme moſt diſordered: but in reſpect of men, as concerning both the fault, and the puniſhment. For firſt, all our thinges, GOD not illightening, correcting, and directing vsus by his ſpirite, are euil, and diſpleaſing GOD. Secondly, they obtaine not their expected and hoped euentes, or thoſe at leaſt-wiſe not firme and ſtable, neither ſuch, wherein ſound and ſolid felicitie and bleſſedneſſe doth conſiſt. Thirdly, That wiſedome alſo, which is the knoweledge of Gods will, and a true deſire to bee obedient thereunto, in this life is ioyned with manifolde errors, ſinnes, and calamities. Therefore humane matters are not ruled of GOD, that is, woorking them, as they are confuſe and ſinnes: but are ruled of GOD permitting ſinnes, euen as they are ſinnes, and directing them to moſt good endes; but woorcking all that is good, euen thoſe thinges which lie did in thinges diſordered and confuſe. Moreouer, the euils which iuſt men ſuffer, and the good which the vniuſt enioie, ſeeme diſordered to mens iudgements, but according to the iudgement of GOD there is a moſt iuſt order in them, for thoſe cauſes which are vttered in the woord of GOD. And thoſe things are to bee remooued from the will and woorking of GOD, not which in our iudgement, but which in the iudgement of God are diſordered.The wicked are not ruled of God ſo manifeſtly as the godly; and they withſtand gods re…e… wil but not his ſecret will.

2 Obiection. They who are againſt God, are not ruled and guided by GOD. Diuels and wicked men are againſt GOD. Therefore they are not ruled and guided by his diuine prouidence. Aunſwere. Wee graunt the whole reaſon in ſome p. 408reſpect, namely, that Diuels and wicked men are not ruled of God by his ſpeciall prouidence, that is, by his holy ſpiritual lightning their minds with the knowledge of Gods wil, and inclining their harts, not to reſpect and execute in their actions their owne luſtes, but the knowen will of God, and ſo themſelues to woork well together with God, who by them woorketh well. But they are ruled and gouerned of GOD by his generall and ſecret prouidence or gouernement, ſo that they cannot doe any thing, but what GOD hath decreed to doe by them, and are the inſtrumentes of his puniſhmentes and benefites, though themſelues think and reſpect ſome other thing. Dan. 4.32. According to his will hee woorketh in the armie of heauen, and in the inhabitantes of the earth, and none can staie his hard, nor ſay vntounto him, what doſt thou? Prouer. 21.1. The Kings heart is in the hande of the Lorde, vsus the riuers of waters: hee turneth it whitherſoeuer it pleaſeth him. Gen. 45. God moueth, enclineth, and ruleth the wicked wil of Ioſephs brethren in ſuch wiſe, as not to kill Ioſeph, but freely to ſell him to the Iſmalites, that by this meanes he might tranſport the family of Iacob into Aegypt, nouriſh, and multiply them, and beeing oppreſſed by long ſeruitude and boundage, gloriouſly deliuer them. Iſai. 10. Aſſur, though a wicked and proud King, yet is called the rod of the Lords wrath. Likewiſe, the Aſſyrians are called, the ſanctified of GOD, his hired ſouldiours, dooing ſeruice to God: whom yet their own ambition, cruelty, and couetouſneſſe carried, to take weapons againſt the Iewes. Likewiſe eueryevery where in Scripture God is ſaid to infatuate, & beſot the wicked, to ſtrike them with a giddines, to mad and amaſe them, to effeminate them, to fil them ful of fear, ſo that their ſpirits faile them at the …oice of the falling of a leafe: to rule the ſwords of the wicked with his hand: to obdurate and harden their hearts. By thoſe and the like it is manifeſt, that euen the deliberations, counſels, actions of the wicked, are ſubiect to his diuine prouidence and gouernement, and that it is not an idle permiſſion in them, but an effectuall woorking of God, inclining their wils, and guiding their actions at his good pleaſure.

p. 409The ſecond ſophiſme, of the cauſe of ſinne.

1 OBiection. All the actions and motions of all creatures are done by the wil and working of God. Manie actions (as the ſelling of Ioſeph, the Aſſyrians warring againſt the Iewes) are ſinnes. Therefore ſinnes are done by the wil and working of god. Actions are not ſinnes in them ſelues, but by an accident.Aunſwere. There is a fallacy of the accident in the Minor propoſition. Actions are ſins, not in themſelues, and as they are actions, but by an accident, by reaſon of the corruption of the inſtrument, in thoſe actions, which God woorketh moſt iuſtly by him, he not reſpecting this, as to obey therin the knowen wil of God. This corruption or defect of the creature, & the action, which god worketh by the creature concur together by an accident. For neither is eſſentiall to other, neither the cauſe of other, but each is to other accidentary. For both god could hauehave wrought that ſelfeſame puniſhment, which hee inflicted iuſtly on the Iewes by the Aſſyrian ſinning, by an inſtrument not ſinning: and the Aſſyrian, if it had pleaſed god to correct his wil, might hauehave been notwithſtanding the inſtrument of gods wrath, and yet good, how great ſoeuer ſeueritie hee had exerciſed towarde the Iewes: As when GOD by his good Angell ſlaieth the wicked hoſt of the Aſſyrians. Sinne therefore, which is in the actions of the creature, is not doone by the will and woorking of GOD, but by an accident, to witte, as God will and woorketh thoſe actions, which are ſinnes by the fault of the creature. The ſumme of all commeth to this: The moſt good action of GOD exerciſed by an euill and corrupt inſtrument, is no otherwiſe the ſinne of the bad inſtrument, than water which commeth pure out of the fountaine, is made impure, running thorough vncleane places: or the beſt wine comming out of a good veſſell waxeth ſowre and eger, being put in a corrupt veſſell, according to that of Horace, Lib. 1 Epist. 2. Vnleſſe the veſſell bee pure, whatſoeuer thou powreſt in, ſowreth: or further than the good woorke of a good iudge is the euill woorke of an euill ſeruant or miniſter: or the riding of a good horſe man is the haulting of a lame horſe. In al theſe is a Paralogiſme or fallacy of the accident, that is, there is a proceeding from the eſſence or thing it ſelfe, to that, which is but an accident to the thing, and dooth but by an accident concurre with p. 410it: after this manner. The going of a lame horſe is a plain haulting. The horſe-man will and woorketh the going of the lame horſe. Therefore hee will and woorketh the haulting. In like ſort, the Diuell is created and ſuſteined by God. The Diuell is wicked. Therefore the wickedneſſe of the Diuel is from God as the author and effector thereof. Both which reaſons are a like ſophiſticall & falſe.

Many thinges in reſpect of the creatures are ſinnes in them ſelues.1 Reply. Thoſe thinges which are in their own kind ſinnes, or vntounto which the definition of ſin agreeth, they are in themſelues ſinnes. Many actions are in their own kind ſinnes, as theft, lying, adulterie, murder. Therefore they are ſinnes in themſelues. Anſwer. It is a fallacie, reaſoning from that which is in ſome reſpect ſo, to that which is ſimply ſo. For the whole argument is graunted concerning actions prohibited by God, in reſpect of the creature, as they are committed by them againſt the will of God, knowen vntounto them either by generall or ſpeciall commaundement; or as they are not doone to that end principally, as thereby to doe and execute the knowen will of God. The reaſon thereof is certaine, and expreſſe in the Scriptures; becauſe the wil of God, reueiled in his word, is the only and ſureſt rule of goodneſſe & rightneſſe in the creatures. Wherefore whoſe motions and actions accord with the wil of god, they are in themſelues good & pleaſing to God; but thoſe actions which diſagree from his will, are in themſelues ſinnes, which God abhorreth and puniſheth. Rom. 14.23. Whatſoeuer is not of faith is ſinne, that is, whatſoeuer reſteth not vponupon the certaine commaundement of God, neither is doone to that end, as thereby to obey the knowen will of God.No action euil in it ſelfe, in reſpect of God. But the argumēt on the other ſide is falſe, if we reſpect the wil of god moouing and woorking all the motions and actions of all creatures. The reaſon is; for that God alone by his own nature can will, appoint or doe nothing that is vniuſt, whether he worke by the good, or by the wicked: Becauſe ſeeing he is moſt good, his will onelyonly is the rule of iuſtice: and ſeeing be oweth nothing to any man, he cannot to any man bee iniurious. Wherefore to ſpoile another, againſt the law & commandement of God, is ſinne in it ſelfe and theft. But god commanding, Exo. 11.2. by an eſpecial commandement the Iſraelits, to ſpoile the Aegyptians, it was not theft, but a worke p. 411good in it ſelfe, both in reſpect of God, by this meanes puniſhing the iniuſtice of the Aegyptians: as alſo of the Iſraelits doing to this end, that they might obay therin the ſpecial wil & commandement of god, which if they had done without this commandement, they had committed th…ir.

2 Reply. He that will and woorketh an action, which is in it ſelfe ſinne, will and woorketh ſinnes: God will thoſe actions, God will thoſe thinge, which are ſinnes in themſelues in reſpect of mans will, but not in reſpect of his wilwhich in themſelues are horrible ſins, as are the hainous offences of Abſalon, 2. Sam. 12. The lying of the Prophets, 1. Kings. 22.23. The crueltie of the Aſſyrians making waſte of Iurie, Iſay. 10. Therefore God will & worketh ſinne. Aunſwere. The Maior is true of one who worketh an action, which is ſinne, & diſagreeth from the law of God in reſpect of his will who worketh it, and not of others: But the actions of the Aſſyrians, and of others ſinning, which God effectually would, were ſins not in reſpect of the wil of god, but of the will of the men themſelues ſinning: For though god would the ſame thing, yet would hee it not in the ſame ſort that they.A rule to be obſerued of good and euil cauſes of one and the ſame effect. But that this anſwer, as alſo the former, may be the better vnderſtood, & may bee with greater certainty oppoſed againſt the like ſophiſmes, which humane reaſon in great number frowardly wreſteth againſt gods prouidence, this generall rule is to be obſerued, the truth whereof is manifeſt, and the vſe great in Philoſophie both Naturall, and Morall, as alſo in Diuinitie. One & the ſame woorke, or action, or effect in ſubiect or matter, is in conſideration, manner, & forme made moſt diuerſe, good and bad, according to the diuerſitie of the cauſes both efficient, and finall. For in conſideration and reſpect of a good cauſe, it is good: & in reſpect of a bad cauſe, bad: & a good cauſe is in it ſelfe a cauſe of good, by an accident a cauſe of an euill & bad effect or of vice, which is inherent and remaining in the effect, by reaſon of a bad & vitious cauſe, concurring in the producing of that effect: & contrary: a bad & euil cauſe is in it ſelfe a cauſe of euill but by an accident, of good, which good is in the effect, by reaſon of a good cauſe concurring therewith to the producing of that effect. Now then, whatſoeuer God doth, cannot be but moſt good, & moſt iuſt: ſeeing both himſelfe is moſt good, & hath no ſcope or ends of his counſels & works, but ſuch as are moſt good, alwaies agreeing with his nature & law, namely his glory, & the ſafety and ſaluation of his choſen. p. 412But the creatures action is then good, when both themſelues are good, & hauehave a good end propoſed vntounto them of their action: which end they hauehave, when as they execute the commandement of God either generall or ſpeciall, being moued by the cogitation of this commandement, whether they hauehave or hauehave not any knowledge of the counſell and purpoſe of God, why hee commaundeth this or that thing to be done. And the action of creatures is euil, when both thē ſelues are euil, as alſo when being forſaken and not corrected by God, they do a thing without his cōmandement, or not to that end, as thereby to obay him. Wherfore that worke, the working and dooing whereof is aſcribed by the Scripture both to God and to a corrupt & euill creature, muſt needs be good in reſpect of God, & euill in reſpect of the creature: neither what is euill in that woorke, may bee attributed to God, neither what is good, vntounto the corrupt creature, but by an accident. So the afflicting or waſting of the Iewes was in ſubiect and matter one and the ſame worke, which both God would, ordeined, and wrought, & the Aſſyrians: yet in conſideration and reſpect it was not the ſame, but moſt diuerſe. For in reſpect of God, purpoſing by this meanes to puniſh the ſins of the Iewes, it was the proper and moſt holy woorke of God: in reſpect of the Aſſyrians, who were both wicked, cruell, rauenous, and bent not vponupon the will of God, which they were ignorant of, but on the fulfilling of their owne rapacity & hatred, againſt the Law of God, it was wicked robberie, the proper woorke of the Aſſyrians (as it is expreſſely ſhewed, Jſay. 10.7. &c.) which God neither would, nor intended, nor wrought in the Aſſyrians. Wherefore neither the proper woorke of the Aſſyrians can be attributed to God, nor the proper woorke of God vntounto the Aſſyrians, but by an accident, becauſe namely in one and the ſame loſſe and waſte, which God brought vponupon the Iewes by the Aſſyrians, the vniuſt woorke of the Aſſyrians did, by an accident, concur with the moſt iuſt worke of God. Euen as a iudge is not therefore made a theefe, nor a theefe made a iudge, becauſe a iuſt iudge putteth to death a robber, by an euill executioner & a theefe; but one and the ſame ſlaughter is a iuſt puniſhment, in reſpect of the iudge, and murther in p. 413reſpect of the executioner beeing a theefe. So a Captaine lawfully waging warre, and laying waſte the country of his enimies, doth well: but the wicked ſouldiers, who fulfill therein and follow their owne luſts, ſinne. So God afflicting Iob thereby to trie him, doth iuſtly: Satan and the Chaldeans, ſpoiling & vexing him for to fulfill their own luſts, & to deſtroy him, do wickedly. Wherefore it is a moſt true rule: The end maketh the kinde of action either the ſame or diuerſe.

3 Reply. That which is doone, God ſimply not willing it, God doth not will or worke ſinne it ſelfe, but only permitteth it.is doone, God willing it. But ſinne, is it is ſinne, can not be doone, god ſimplie not willing it: Becauſe God is omnipotent. Therefore ſinne muſt needes be doone, God willing it. And ſo it followeth, that not only euils of paine and puniſhment, but euils of crime and offence alſo are doone by the prouidence of God. Anſwere. The conſequence of this argument is to be denied: becauſe the Maior hath not a ſufficient enumeration: for this member is wanting, namely, God permitting it. For that which is not doone, God not willing it, may be done, God either willing it, or permitting it. Or wee may aunſwere, that the Maior hath an ambiguity and doubtfull meaning in it. For, God to will a thing, is taken ſometimes, as for him to approue and woorke it: ſometimes, for his permitting, or not hindering a thing from being doone. This, to permit, is in ſome ſort to will, as that he will not inhibit it, although he diſlike and puniſh it. Sinne then is ſaid to be doone, GOD willing it, not as if hee dooth intend, like, and work ſinne, as it is ſinne, but becauſe he doth permit it: that is, he by his iuſt iudgement ſuffereth ſinne, which riſeth from the corruption of his inſtruments, to concurre in the action, which he exerciſeth by vitious & corrupt creatures, with his holy woork, while he indeede mooueth and bendeth them by obiectes whither himſelfe will, but dooth not correct them by his ſpirit, that ſo with God working well, they alſo may worke well, that is, according to the knowledge of his diuine wil, and with purpoſe of beeing obedient thereunto.

4 Reply The priuation or bereauing of the knowledge of gods wil, & of rightneſſe, is from god, Not to bereaue but to be bereaued of Gods knowledge is ſinne.as worker and effect or thereof. This priuation is ſinne. Therefore ſinne is from god as efficient thereof. Aunſwere. There are foure termes in this p. 414Syllogiſme. For priuation in the Maior is taken actiuely, to depriue, bereaue, forſake, to withdrawe the grace of his ſpirite, not to keep the creature in that goodneſſe, wherein hee was created, nor to reſtore him to it, beeing loſt. This woorke of GOD is moſt iuſt, nothing repugnaunt to his nature and Lawe: either becauſe it is the moſt iuſt puniſhment of ſinne, or becauſe God oweth nothing to any creature, and therefore cannot be iniurious to any or an accepter of perſons, whatſoeuer hee dooth determine of his creatures. In the Minor priuation is taken paſſiuely, and ſignifieth as much as to want, or the want of rightneſſe, which ought by the right of their creation to be in reaſonable creatures. This want, bicauſe it is receiued & is in the creatures, they themſelues willing & procuring it, againſt the lawe of god, it is ſinne in them, and is not wrought by god, but, God not continually ruling theſe reaſonable creatures by his holy ſpirit, it is in them voluntarily without god either furthering or enforcing it.

To rule ſinnes, is not to worke them.2 Obiection. When a creature is ſaid to be ruled of God, it is meant that his actions are from God, and are directed to the glorie of God, and the ſafetie of his choſen. But the creatures, euen when they ſinne, are ruled of God. Therefore ſinnes are wrought by god. Anſwere. The concluſion pulleth in more, than was in the premiſſes. For this only foloweth of them: therfore the actions alſo of ſinners, as they are actions, that is, as they are not ſins, but motions wrought by god, are frō god, & are ruled of him: for he wil the action, but the prauity & naughtines of the action, which is from men, he wil not. Moreouer, God through his great goodnes ruleth & guideth ſins alſo, as they are ſins, yet not by woorking them, but by permitting them, and deſtining and directing them to certain ends, and thoſe moſt good,

3 Obiection. Of thoſe thinges which are done by Gods prouidence, God himſelfe is autor and efficient. But all euils, euen of crim…ded offence are doone by the prouidence of God. Therefore God … author of all that is euill. Aunſwere. The Maior is to be diſtinguiſhed: Thoſe thinges which are doone by Gods prouidence, that is, Gods prouidence working them, or are done a… proceeding from it, God worketh them. But al euil thinges are doone by gods prouidence; yet not all alike. p. 415Euils of puniſhment, becauſe they hauehave in them a reſpect and conſideration of good, are doone as proceeding from the prouidence of god: for god hath from euerlaſting decreed them, and in time, order, and maner determined by him, woorketh them. Euils of crime or ſinnes, as they are ſuch, are not done as from or of the prouidence of God, but according vntounto the prouidence of god, that is, they are done by the prouidence of god, not working them, but permitting, determining and directing them to moſt good endes, and moſt agreeable to his nature and Lawe. For god did not decree or wil woorke them, but he decreed to permit them, and not to hinder them from being done by others, & from concurring in actions with the holy and ſacred word of god.

The third ſophiſme, of contradictory wils.

HE that will that to bee done, which hee forbiddeth, hath in him contradictorie and flat repugnant willes: But God will that to be done which he forbiddeth in his law, as robberies, ſpoils, rapes, murthers. Therefore hee hath contradictorie wils. Aunſwere The Maior is to be diſtinguiſhed. He contradicteth, or is contrary to himſelfe, who will and will not the ſame woorke, that is, in the ſame manner and reſpect: GOD will and will not the ſame, but in a diuerſe manner and reſpect. Hee will and woorketh it, as it is a motion and action, and alſo a puniſhment of ſinne, or any thing agreeing with his Lawe and iuſtice, as a triall, or exerciſe, or martyrdom of the godly. He wil not, neither alloweth, nor commandeth, nor woorketh anie thing, as, by reaſon of the corruption of the inſtrument, by which he exerciſeth his woork, it ſwarueth from his diuine iuſtice and Lawe. Nowe in a diuerſe manner and reſpect to will, and not to wil the ſame, and yet to determine on that part, whereof the reaſons ſeeme ſtrongeſt, is not in vsus, much leſſe in GOD abſurde or repugnaunt. The waſte of Iſrael, which the Aſſyrians wrought, GOD wil as a puniſhment, which his iuſtice of right did require: hee wil not, but condemneth, and afterwardes moſt grieuouſlie reuengeth in the Aſſyrians, in as much as it was p. 416not the execution of Gods wrath,God will the obediēce of all, as concerning his commaunding it vntounto all, but not as concerning his ſecret working of it in whom hee will. but a fulfilling of their owne wrath and luſtes againſt his Lawe. So God will, that all ſhould obeie his worde and bee ſaued. 1. In reſpect of his louelove towardes al. for he is delited with the death of no man. 2. In reſpect of his commaundement, and inuiting of al to repentaunce. But he wil not that al be conuerted & ſo be ſaued, in reſpect of his working or efficacy: that is, he commaundeth al men indeed to repent and beleeue, and promiſeth life to all that beleeue; but he doth not any where promiſe that hee will work by his ſpirit in al, that they ſhould beleeue and be ſaued. For if he would this, it muſt needs bee that either all ſhould obey Gods commaundements and be ſaued, or that God ſhould not be omnipotent Reply. If god wil one thing in ſignification or by his commaundement, and will effectuallie or by his efficacie and working another,God no diſſembler. he ſhal be changeable and diſſembler. Aunſwere. This doth not thereof followe. For euen when he wil effectually thoſe actions which are ſinnes, hee doth indeed deteſt them, as they are ſinnes: and when he commaundeth obedience, he doth in earneſt exact it of al. But this wil of ſignification, or commaundement of God, doth not teſtifie, or declare, what he wil woorke in all: but what agreeth with his mind, what he alloweth, what he requireth, & what eueryevery one oweth vntounto him. God therefore diſſembleth not, neither is contrary to himſelfe: becauſe he doth not in al places nor at al times manifeſt his will vntounto his creatures: and his will of puniſhing is not diſagreeing from his Law.

The fourth Sophiſme, of Contingency and liberty or freeneſſe.

Gods gouernment doeth not take away, but eſtabliſh the liberty of the creatures will.THat which is doone by the vnchangeable decree of god, is not done contingentlie and freely. But al thinges are doone by the vnchaungeable decree, or counſel, or prouidence of god. Therefore nothing is done contingently and freely. Aunſwere. The Maior is either particular, and ſo concludeth nothing: or beeing generally vnderſtoode is moſt falſe. For an effect which is the ſome in ſubiect and matter, is chaungeable and vnchaungeable, neceſſary and contingent, in reſpect not of the ſame cauſe, but of diuerſe, of which togither it is produced & doth depend, and whereof ſome are chaungeable, ſome vnchaungeable. p. 417In reſpect therefore of ſecond and neereſt cauſes, ſome effects are neceſſarie and certaine, which are produced out of cauſes alwaies woorking after one ſort, ſome are changeable. which hauehave a changeable cauſe, that is, ſuch as is not alwaies woorking after one ſort, and producing the ſame effects. In reſpect of the firſt cauſe, namely the decree of god, which is vnchangeable, all effects are vnchangeable and moſt certaine, euen thoſe, which in reſpect of ſecond cauſes, are moſt vncertaine. As, that the bones of Chriſt ſhould not be broken, it was a thing contingent in reſpect both of the bones, which in their own nature might as well hauehave beene broken, as not broken, as alſo of the ſouldiers, who as concerning the nature of their will, might hauehave choſen to doe either; but in reſpect of the decree of god it was neceſſary: for by his decree were the wils of the ſouldiours ſo ruled, that they could not then neither would chooſe the contrary. Wherfore the vnchangeablenes of the decree of God, which is a neceſſity by ſuppoſition, or conditional, dooth not take away either the contingency of euentes, or the libertie and freeneſſe of a created will, but rather maintaineth and confirmeth it. For GOD accompliſheth his decrees by reaſonable creatures, according to the condition of their nature, when as by obiectes repreſented and ſhewed to their vnderſtanding hee enclineth and bendeth their will, that it ſhoulde with free and inwarde motion chooſe or refuſe that, which ſeemed good from euerlaſting to GOD, and was decreed of him. For if, when God worketh well by euill creatures, there is not taken away in them, through the decree or prouidence of God, and his good woorking, that which is accidentall to them, that is, corruption: how much leſſe ſhall that bee taken away which is eſſentiall vntounto them, euen to woorke freely? So the bleſſed Angels are chaungeably good, as concerning their nature: but they are vnchaungeably and neceſſarily onelyonly good, according to Gods decree and directing of them, and yet freely, ſo that howe much the more effectually they are mooued by the ſpirite of God, ſo much the more freely, and with greater alacritie and propenſion they will and doe onelie that which is good. Iudas, the Iewes, Herode, Pilate, the ſouldiours p. 418deliuered and crucified Chriſt freely & with great willingnes & pleaſure, & yet they did whatſoeuer the hande & counſel of god had determined before to be doone. Acts. 4 28.

2. Ob. That which is done by the vnchangeable decree of god, is not don cōtingently, but neceſſarily: Al things are don by the vnchangeable decree of god: nothing therefore is doone contingently, neither by fortune or chance, but al neceſſarily: which is the Stoicks doctrin of fate or deſtiny. Here before we anſwere to this obiectiō, we muſt know the ſignificatiō of the words, & the difference between the opinion of the Stoicks and Chriſtians.

NECESSARY is that which cannot be otherwiſe, than it is. CONTINGENT is that, The difference between neceſſarie and contingent thinges.which is indeede, or is done, but might notwithſtanding not hauehave bin, or hauehave bin done otherwiſe. Neceſſity therefore and contingency is the order which is between the cauſe and the effect, vnchaungeable or changeable. And becauſe the effectes followe of their cauſes vnchaungeably, either in reſpect of the nature it ſelfe of the cauſes, or in reſpect of ſom external cauſe, which deſigneth and appointeth another cauſe to a certaine effect: and becauſe alſo the effects themſelues cannot be more vnchāgeable, than are their cauſes: therefore there is ſaid to be a double neceſſity; The difference betweene abſolute neceſſitie, and neceſſitie of conſequence or ſuppoſition.One abſolute or ſimple, which is of them, whoſe oppoſites or contraries are ſimply vnpoſſible, in reſpect of the nature of the cauſe or ſubiect whereof it is affirmed. As are the eſſential & perſonal properties of god, to wit, god is, god liueth, god is iuſt wiſe, &c. God is the eternal father, ſon, & holy ghoſt. The other is neceſsity of conſequence or by ſuppoſition, which is the immutability and vnchangeablenes of thoſe effects which follow of cauſes: which cauſes being ſuppoſed or put, the effect muſt neceſſarily follow, but the cauſes notwithſtanding themſelues might either not hauehave beene, or might hauehave been changed. So are thoſe things neceſſary which god hath decreed that they ſhuld be don, in reſpect of the vnchangeablenes of his decree, which decree yet god moſt freely made, that is, he might from euerlaſting either not hauehave decreed it at al, or hauehave decreed it otherwiſe, according to thoſe words, Mat. 26.53. Thinkeſt thou that I cānot now pray to my father, & he wil giuegive me mo thā twelue legions of Angels? How then ſhould the ſcriptures be fulfilled? Likewſe thoſe things are ſaid to be neceſſary, which are done indeed by ſuch ſecond cauſes, as are ſo made of god, that by their p. 419owne nature they cannot doe otherwiſe than they doe, but yet they maie bee by God himſelfe either taken away, or hindered, or altered and chaunged. As the Sunne and the ſhadow going forward, in conſequence or order of nature, with the Sunne, and yet conſiſting and ſtanding ſtill in that battaile of Ioſua, and returning backwards in the dayes of Ezechias: the fire burning bodies within the reach thereof which are capeable of burning, & yet not burning the three children in the fornace of Babylō: or thoſe things which are indeed in their owne nature apt to produce a contrary or diuerſe thing, or to forbeare producing of their effect: and yet notwithſtanding cannot do otherwiſe, becauſe they are ſo moued by god, or by other cauſes, which although they be not changed, yet might hauehave bin changed, or when they work ſo, cannot withall not worke, or work otherwiſe, becauſe two contradictories cannot bee both at one time true.

FORTVNE and CHANCE are ſometimes taken for the euents themſelues or effects which follow cauſes that are cauſes but by an accident, by reaſon of ſuch cauſes, Fortune and chaunce.as are cauſes by and in themſelues, but not knowen to vsus: as when wee ſay, good or euil fortune, happy or vnhappy chance: ſometimes they ſignify the cauſes of ſuch euents, either the manifeſt cauſes, which are cauſes but by an accident (as when any thing is ſaid to be don by fortune or by chance) or the hidden and vnknowen cauſes, which are cauſes by and in themſelues: As it is ſaid in the Poet: Omnipotent fortune and fate ineuitable. And they are wont to cal that fortune which is a cauſe by an accident in voluntary agents, whoſe actions hauehave ſome euent, that ſeldom happeneth, beſides their appointment: As he that digging with purpoſe to builde, findeth treaſure. Chaunce they call an accidentall cauſe in naturall agentes, whoſe motions hauehave effects neither proper to them, neither alwaies hapning, & that without any manifeſt cauſe directing it, as if a tile falling from a houſe kill one that paſſeth by.

By the name of FATE or deſtiny, Fate or deſtinie. The difference between the ſtoickes and th… churches doctrine concerning Gods prouidence.ſomtimes is vnderſtoode the decree & prouidence of God: As that of the Poet, Leaue off to hope that the fates of the gods are moued with entreaty. But the Stoickes by this woorde vnderſtoode the immutable connexion and knitting of all cauſes & effectes, depending of the nature of the cauſes themſelues, ſo that neither the ſecond cauſes are able to woorke otherwiſe than they woorke, p. 420neither the firſt cauſe can woorke otherwiſe, than doe the ſecond, and therefore all effectes of all cauſes are abſolutelie neceſſarie. This opinion of the Stoickes, becauſe it ſpoileth God of his libertie and omnipotency, and aboliſheth the order and manner of woorking in ſecond cauſes diſpoſed by Gods diuine wiſedome, not onelyonly founder Philoſophy, but the Church alſo reiecteth and contemneth, and doth openly profeſſe her diſſenting from the Stoickes. Firſt, becauſe the Stoicks tie god to ſecond cauſes, as if it ſhould be neceſſary for him ſo to woorke by them, as their nature dooth beare and ſuffer. But the Church teacheth, that God worketh not according to the rule or lore of ſecond cauſes, but ſecond cauſes according to the preſcript of GOD as beeing the chiefe and moſt free gouerner and lord, and therefore are ſubiect and tied to his wil & pleaſure. Secondly, the Stoikes were of opinion, that neither God nor ſecond cauſes can doe any thing of their owne nature otherwiſe than they do. The church affirmeth, that not only ſecond cauſes are made & ordained by god, ſome to bring forth certaine & definit effects, ſome variable and contrary; but God himſelfe alſo coulde from euerlaſting either not hauehave decreed, or hauehave decreed & wrought otherwiſe, either by ſecond cauſes, or without them, and by them either changeable in their own nature, or vnchangeable, al things whoſe contrary are not repugnant to his nature: & that hee hath ſo decreed them, and doth ſo work them, not bicauſe he could not otherwiſe, but becauſe it ſo pleaſed him, as it is ſaid Pſ. 115.3. Our god is in heauen, he doth whatſoeuer he wil. And Luk. 1.37. With god ſhal nothing be impoſſible: that is, which is not againſt his nature, or whereby his nature is not ouerthrowen, as it is ſaide 2. Tim. 2.

Out of this then which hath beene ſpoken we anſwere vntounto the argument which was, That which is done by the vnchaungeable decree of God, is not done contingently but neceſſarily. All thinges are doone by the vnchangeable decree of God; nothing therefore is doone contingently, neither by fortune, or chaunce, but all neceſſarily. Firſt wee ſay, there is more in the concluſion than in the premiſſes, when the opinion of the Stoicks is obiected to the Church. For albeit the church confeſſeth al euents, in reſpect of gods prouidence, to be p. 421neceſſary; yet this neceſſity is not a Stoical fate & deſtiny, becauſe the church defendeth againſt the Stoikes both liberty in god gouerning things at his pleaſure, & a chāgeablenes in ſecond cauſes, & ſheweth out of gods word that god could both nowe doe, and from euerlaſting hauehave decreed many things, which neither hee doth, nor hath decreed. And therefore the church alſo hath abſteined from the name of fate, Neceſſitie of conſequence or ſuppoſition doth not take away contingency.leaſt any ſhould ſuſpect her to maintaine with the Stoicks an abſolute neceſſity of al things. Secōdly if remouing ſtoiciſme, yet notwithſtāding the neceſſity of al things & the aboliſhing of cōtingency, fortune, & chance, be obiected: we make aunſwere to the Maior by diſtinguiſhing the words, For thoſe things that are done by the prouidence & decree of god, are done indeed neceſſarily, but by that neceſſity which is by ſuppoſition, or of conſequence, not by ſimple neceſſity or abſolute. Wherefore it followeth that all things come to paſſe, not by ſimple & abſolute neceſſity, but by that of ſuppoſition or conſequence. And neceſſitie of conſequence doth not at al take away contingency. The reaſon hereof is this: Becauſe the ſame effect may hauehave cauſes whereof ſome may produce it by an order changeable, ſome by vnchangeable order, & therefore in reſpect of ſome it is contingent, & in reſpect of ſome, neceſſary. For as the originals or cauſes of contingency in things are that liberty which is in the will of god, and Angels, and men, and the mutable nature of the matter of the elementes, together with the readineſſe or inclination thereof to diuers motions and formes: ſo the cauſe of abſolute neceſſitie in God is the very vnchangeable nature of god; but the cauſe of that neceſſitie which is onelyonly by conſequent, is the diuine prouidence or decree comming between thoſe things which are in their own nature mutable, & alſo the nature of things created, which is framed and ordained of god to certaine effects, and yet ſubiect to the moſt free wil & gouernment of god, either according, or beſides, or contrary to this order which himſelfe hath made. In reſpect therefore of ſecond cauſes, ſome things are neceſſary, which are done by cauſes woorking alwaies after one ſort, as the motion of the ſon, the burning of any matter put vntounto the fier, if it be capeable of burning: ſome thinges are contingent, which hauehave cauſes working contingently, p. 422that is, apt and fit to produce or to forbeare producing diuerſe & contrary effects: as the blaſts of windes, the locall motions of liuing creatures, the actions of mens wils. But in reſpect of the firſt cauſe: that is, of the wil of god, all thinges which are, or are doone in Gods externall and outward woorks, are partly neceſſary, partly cōtingent: neceſſary, as euē thoſe things which hauehave ſecond cauſes moſt chaungeable: as that the bones of Chriſt on the croſſe were not broken by the ſouldiers, by reaſon of the vnchangeablenes of the decree & prouidence of God: contingent, (by reaſon of the liberty of his eternal and vnchangeable decree, and the execution thereof) euen thoſe thinges which, as concerning their owne nature, hauehave ſecond cauſes moſt vnchangeable, as the motion of the ſunne & ſhadowes.

What contingencie is denied.If therefore by contingency they meane the changeableneſſe of effects, which they hauehave by the nature of ſecond cauſes, or by the power and libertie of God; it doth not follow that things are not contingent, becauſe of that neceſſity which they hauehave by the prouidence of God. For this dooth not take away, but preſerueth rather the nature, order, & maner of woorking in ſecond cauſes ordeined by God. But if by contingency they mean the changeablenes of ſecond cauſes and effects, ſo floting and wauering, that they are not ruled and gouerned by Gods prouidence, any ſuch contingency the Scripture dooth not admit or approue.

Whether the motions of a creature are contingent or neceſſarie.Hereby we alſo vnderſtand, when it is demanded concerning the motions & effects of creatures, whether they are to be termed neceſſarie or contingent, that ſome verily are more rightly & properly called contingent than neceſſarie, though both contingent & neceſſary are wrought by diuine prouidēce. For they are rather to bee called ſuch as they are of their own nature & by the nature of their neereſt cauſes, than as they are in reſpect of Gods prouidence, which is a cauſe more remoued, & farther off. And nothing is more either certaine or manifeſt, than that according to the nature of ſecond cauſes, ſome thinges ſhould bee changeable, ſome vnchangeable: yet by the power of God, though al things in the creatures may bee changed, they are made notwithſtanding vnchangeable, becauſe of the certaintie of his decree and diuine prouidence.

p. 423So likewiſe we anſwere. concerning fortune & chance. What fortune and chaunce is denied.For if by theſe names be vnderstood ſuch cauſes or euents by accident, as hauehave no cauſe which is proper and by it ſelfe a cauſe, they ought to be far abandoned from the church of Chriſt. But if wee vnderſtand thereby a cauſe which is by it ſelfe a cauſe & proper, though vnknowen to our ſenſes and reaſon, or ſuch cauſes by accident which hauehave notwithſtanding ſome ſecret proper cauſe adioined, nothing hindereth (in reſpect of ſecond cauſes, which are cauſes by accidēt, & in reſpect of our iudgemēt whereby we attain not to the proper, & that which is by it ſelfe the cauſe of theſe euents) that to be, or to be a thing fortuning or don by chance, which in reſpect of gods prouidēce commeth to paſſe by his moſt accurate and vnchangeable counſel & decree; according to thoſe ſayings, Matth. 10.29. One ſparowe ſhal not fal on the ground without your father. And Pro. 16 33. The lot is caſt into the lap, &c.

The fifth Sophiſme, of the mutility or vnprofitableneſſe of meanes.

THat which ſhal be vnchaungeably and neceſſarily, God is effectual in working by meanes which himſelfe hath freely ordained.by the wil & prouidence of god; in vain to the furdering or hindering of that are means applied, as the vſe of the miniſtery, the magiſtrate, lawes, exhortations, promiſes, threatnings, puniſhmēts, praier, our ſtudy & endeuors. But al things are done by the decree of god vnchangeably, neither can they which woorke by the prouidence of God, worke otherwiſe than they doe. Therefore al thoſe means are vaine & fruitleſſe. Anſ. It is not neceſſary, that, the firſt & principal cauſe being put, the ſecond & inſtrumētal cauſe ſhould be remoued and taken away. In vain are ſecond cauſes & means applied, if god had determined to execute his decrees without meanes, neither had commaunded vsus to vſe them. But ſeeing god hath decreed, by thoſe means, in ſome to worke faith & conuerſion, ſome to bridle & keep vnderunder, & ſome to leaue excuſeleſſe; & hath for that cauſe commanded vsus in his word to vſe thē; they are not in vain vſed and applied. Yea when there commeth no profit by theſe meanes, yet they profit to this that they leaue the wicked without excuſe. As therefore the ſunne doth not in vaine daily riſe and ſet, neither are the fieldes in vaine ſowed, or watered with the raine, neither bodies in vaine with foode refreſhed, though God createth light p. 424and darckneſſe, bringeth forth the corne out of the earth, and is the life & length of our daies: ſo neither are men in vaine taught, or ſtudy to conform their life vntounto doctrine, though all auaileable actions and euentes proceede not from any but from God. For God from euerlaſting decreeed, as the endes, ſo the meanes alſo, and preſcribed them vntounto vsus, whereby it ſeemed good to him, to bring vsus vntounto them. Wherefore we vſing thoſe meanes doe well, and obtaine profitable and frutefull euentes: but if wee neglect them; either by our fault we depriue our ſelues or others of thoſe bleſſings offered by God; or if God euen in this contempt of his woorde hauehave merciemercy of vsus or others, yet our conſcience accuſeth vsus of open and grieuous ſinne. Wherefore wee muſt vſe meanes,Why wee muſt vſe meanes. firſt, that we may obay God therein, who both hath decreed endes, and ordained meanes to thoſe ends, and preſcribed them vntounto vsus; neither tempt him, by contemning theſe, to our owne peril and danger. Secondly, that we may obtaine thoſe bleſſings decreed for vsus, according to his promiſe, and that to our ſaluation. Thirdly, that we may retaine a good conſcience in vſing the meanes, although the expected euent doe not alwaies followe, either in our ſelues, or others.

The ſixth Sophiſme, of the merit of good & euill.

WHatſoeuer is neceſſarie, doth not merit rewardes or puniſhmentes. But all morall good and euill is doone neceſſarilie. Therefore neither the good meriteth reward, nor the euill puniſhment. Aunſwere. This argument is handled by Ariſtotle in his Ethicks, Lib. 3. Cap. 5. But the aunſwere thereto is eaſie.No good worke of the creature meriteth reward. Firſt, the maior is either particular, and ſo there is no conſequence or ſequele; or beeing generally taken, is falſe, and that euen in morall or ciuil conſideration, to wit, in reſpect of thoſe thinges, which are neceſſarie by ſuppoſition, and yet are done freely, as, the actions of men. Secondly, we grant the reaſon, in reſpect of the iudgement of god, concerning good works. For the creature cannot merit any thing, no not by his beſt workes, of God: Becauſe both they are due; and are the effects of God in vsus. And therefore the more good things God woorketh in vsus, ſo much the more he bindeth and endebteth vsus to him. Wherefore in the p. 425godly,Eu… workes merit puniſhment iuſtly. God crowneth and rewardeth of his free bountifulneſſe not their merites, but his owne giftes. But as touching euill woorkes, we deny the reaſon: for they merit puniſhment, and that moſt iuſtly. For although men forſaken of God cannot but ſinne: yet the neceſſity of ſinning, both was purchaſed by their owne fault, as who freely and willingly departed from God, and remaineth in them ioyned and accompanied with great deſire & delight. Wherefore to this, that they ſhould merite puniſhment, their own will ſufficeth, whereas eſpecially the puniſhment was before denounced. This ſolution or aunſwere Ariſtotle himſelfe in the ſame fifth Chapter giueth vsus, when as he ſheweth that men are diſeruedly reprehended and puniſhed for vices, either of minde or bodie, though they can not auoid them or leaue them: becauſe themſelues are the cauſe of their owne vices, and hauehave purchaſed them vntounto themſelues of their owne accorde and voluntarilie.

Laſtly of all they wreſt alſo certaine places of Scripture, by falſe interpretations,Certaine places of ſcripture wreſted againſt Gods prouidence. againſt gods vniuerſal prouidence. As Iohn 8.44. When the Diuel ſpeaketh a lie, then hee ſpeaketh of his owne: and Iam. 1. God tempteth no man. Eccleſ. 15.20. He hath commaunded no man to doe vngodly, as alſo other the like places, which denie God to bee the author of ſinne. But thoſe places attribute vntounto the wicked and remooue from GOD the ſinnes, as lies, and temptations to ſinne; but the actions themſelues of the wicked, as they are not ſinnes, but operations and motions ſeruing for the exerciſing and manifeſting of Gods goodneſſe or iuſtice, the whole Scripture ſheweth to bee doone by the will of God, and alſo, as they are ſinnes, by his iuſt permiſſion: As of ſatan deceiuing the Prophetes of Achab: of the falſe Prophets by whom god trieth and openeth the hypocriſie or conſtancy of men in true religion.

Acts 5. Satan filled the hart of Ananias. 2. Cor. 4. The god of this world hath blinded the harts of vnbeleeuers. In theſe & the like ſaiengs alſo is diſcerned the work of the diuel vniuſtly blinding men, to deſtroy them; and of God, iuſtly blinding them by the diuel, to puniſh them. Act. 5.38. If this counſel be of men, it wil come to nought. And Iſa. 30. Woe to the rebellious children, that take counſel, but not of mee. The counſels p. 426of men are ſaid to be not of God, but of themſelues, in reſpect of the endes, which men, letting paſſe the wil of God reuealed vntounto them, reſpect and attaine not vntounto: but not in reſpect of the ends which god doth reſpect, & attaineth vntounto, as wel by the wicked, not knowing, or contemning his wil, as by the godly: or, which is in effect the ſame, the coū ſels of men are ſaid to bee of them, not of God, as they are ſins, that is, as they ſwarue from the known wil of god, but not as they are the execution of Gods either ſecret or knowen wil.

1. Cor. 9. God doth not take care for Oxen: Not principally, or not in ſuch ſort as for men. For he giueth alſo to beaſtes their meat. Thoſe words thē, Thou ſhalt not muſſel the mouth of the Oxe that treadeth out the Corne, was therefore ſpoken eſpecially, that God might thereby ſhewe, what hee would hauehave by men vntounto men to be performed.

So the wicked are often ſaid to be caſt out of the ſight of God. not that the prouidence of God is not extended to them, but that he doth not tender them with his mercy & bountie, as he doth the godly. For the godly alſo complaine, that they are neglected of god, when they are afflicted: not that god is not preſent with them in affliction, but that humane ſenſe & iudgement ſuggeſteth this vntounto vsus. And God is ſaide to ſet his face againſt the wicked, to cut them off, Leu. 20.5.

3 Why the knowlege of this doctrine concerning Gods prouidence is neceſſary.

The cauſes why this doctrine is to bee knowen. 1 The Glorie of God.THis doctrin is neceſſarily to be known, 1 For the glory of god. For he wil hauehave vsus to aſcribe vntounto him moſt great liberty, goodnes, wiſedome, power & iuſtice: & this he wil hauehave vsus to acknowlege & profes againſt the dreams & dotings of Epicures, Manichees, and Stoicks. But if the prouidence of god in mouing & guiding al things, euen the leaſt, both good & bad, be denied, theſe alſo his properties are denied. And if theſe bee denied, god is not worſhipped and magnified of vsus, but denied.

2 Our comfort and ſaluation.2 For our own comfort & ſaluation, that by this means there maie bee ſtirred vp in vsus, Firſt, patience in aduerſitie: becauſe all thinges come to paſſe by the moſt wiſe, iuſt, and moſt auaileable counſell and will of our heauenlie father. And whatſoeuer either good or bad god ſendeth vsus, in thē p. 427we conſider the fatherly will of god towardes vsus. Whatſoeuer commeth vntounto vsus by the counſel and will of god, and is profitable for vsus: that we ought to beare patiently: but all euils come vntounto vsus by the counſell and will of god, and are profitable for vsus: Therefore wee ought to beare all euils patiently. Secondly, That wee may bee thankefull for benefites receiued of god. Wee ought to bee thankeful, becauſe of whom wee receiue all good thinges both corporal and ſpirituall, great and ſmall, to him wee ought to bee thankefull, and to ſerue and worſhip him: But from god the author of all good thinges we hauehave all thinges. Therefore wee ought to bee thankefull vntounto god, and to worſhip him. Nowe thankefulneſſe hath two partes. 1. Truth, to acknowledge his benefite, and to be thankefull both in worde and minde vntounto him. 2. Iuſtice, to remunerate and make recompence. Or, Thankefulneſſe conſiſteth. 1. In acknowledging of the benefit. 2. Jn celebrating it. 3 In remunerating it. Thirdly, That we may conceiue a good hope and confidēce of things to come, when as god by his prouidēce deliuereth vsus out of euils: He that hath decreed vnchangeablie to ſaue & is able & will ſaue beleeuers, doth neuer ſuffer thē to periſh. Hope here ſignifieth ſuch a hope, as reſolueth al things ſo to be gouerned of god, as that alſo they ſhall hence forward be profitable for our ſafetie, & that he will neuer ſuffer vsus to be pulled away or withdrawen from his louelove; nor will euer ſo forſake vsus, that we periſh: Becauſe his will and power in preſeruing & ſauing vsus is vnchangeable & far aboue the forces of al his enimies. Fourthly, the deſire & ſtudy of godlines, praier, and labour, becauſe although god indeed alone giueth all good things, yet he giueth them with this rule and order, that they bee deſired, and expected from him, and ſought by our labour and ſtudy, which muſt bee guided by his word.

By this it appeareth,Al the groundes of religion ſhaken in peeces, if the prouidence of God bee denied. that all the grounds and foundations of godlines or religion are pulled aſunder, if the prouidence of god be once denied, ſuch as before it hath been deſcribed out of the ſcripture. For, 1. We ſhall neuer be patient in aduerſitie, except we know it to come from God our Father, vntounto vsus. 2 Wee ſhall neuer bee thankefull for his benefites, except wee acknowledge them to bee giuen vntounto vsus from aboue. p. 4283 Wee ſhall neuer hauehave certaine hope of our future deliuerie from all euill both of crime and paine to be perfected and accompliſhed, except we reſolue, that the will of God, of certainelie ſauing all the elect, is vnchangeable. 4 Wee ſhall neuer with aſſured confidence craue of God his bleſſings promiſed vsus, eſpeciallie thoſe which are neceſſarie to ſaluation, neither ſhall wee ſtriue thereto with right indeuours and agreeable to Gods word, except we be aſſured that God both hath from euerlaſting decreed for vsus thoſe bleſſinges themſelues, and hath deſtined and appointed the meanes, whereby they are receiued, and doth alſo moſt certainely beſtow thoſe decreed and promiſed bleſſinges vponupon all to whom hee giueth thoſe meanes and the lawfull vſe of them.