The Sum of Christian Religion, Catechism · Part 2 · creation of the world · Question 27

The Sum of Christian Religion · Catechism · Part 2 · creation of the world · Question 27

p. 193ON THE 10. SABBATH.Queſt. 27. What is the Providence of God?

Anſw. The almighty power of God every where preſentaaIſa. 29.15, 16. Jer. 23.23, 24. Ezek. 8.12. Act. 17.25, 27.Isa 29:15Isa 29:16Jer 23:23Jer 23:24Ezek 8:12Acts 17:25Acts 17:27, whereby he doth, as it were with his hand, uphold and govern heaven and earth, with all the creatures thereinbbHeb. 1.3.Heb 1:3: So that thoſe things which grow in the earth, as likewiſe rain and drought, fruitfulneſſe and barrenneſſeccJer. 5.24. Acts 14.17.Jer 5:24Acts 14:17, meat and drinkddActs 14.17.Acts 14:17, health and ſickneſſeeeJohn 9.3.John 9:3, riches and povertyffPro 22.2.Prov 22:2, in a word, all things come not raſhly or by chance, but by his fatherly counſell and willggPro. 16.33. Matth. 10.29.Prov 16:33Matt 10:29.

The Explication.

The reaſon of the connexion of the two places of Creation, and Providence. Providence and creation one and the ſame thing, but diverſe in conſideration.THe doctrine which treateth of Gods providence is joyned with the place which treateth of the creation; becauſe the providence, that is, the preſervation and government of things created, doth not differ from the creation in the thing it ſelf; (for that there is but one and the ſame will or power, or action of God whereby things both begin to be and continue;) but they differ in conſideration only: For the omnipotent will of God is called creation, in reſpect of the beginning, when things, by the force and power of his will, took their being: it is called providence, as by the ſelf-ſame power things are preſerved: Wherefore, Providence is the continuance and accompliſhment of creation, or, creation it ſelfe continuated and perpetuated. For we may not imagine that the creation of the world is like to the building of a ſhip, which the Ship-wright, as ſoon as hee hath finiſhed it, committeth to the government of ſome Pilot: but wee muſt hold this as a grounded truth, that as nothing had ever been, except God had created them; ſo neither could they retaine and keep their being, neither their force of working, neither the very operation it ſelfe or motion, no, not the ſpace of one moment or minute of time, if God did not preſerve and move them effectually: And therefore the Scripture it ſelfe often joyneth the preſervation and continuall adminiſtration of things with their creation; and from hence reaſoneth for Gods providence. And God is called Jehovah, God is called Jehovah, 1. For giving: 2. For maintaining the being of his creatures.not only becauſe hee once gave to every thing, both ſmall and great, their being; but alſo becauſe hee maintaineth it in all, and moveth them ſo, as that he not only ſeeth what is done in all things, but alſo cauſeth and inclineth them to do that which he from everlaſting would every of them to doe. And by this his providence hee governeth, adminiſtreth, ruleth, and preſerveth all things that they be not brought to confuſion. Wee cannot therefore have a full and perfect knowledge of the creation, except we joyn with it the doctrine of providence. Touching providence theſe three things are principally queſtioned:

1. Whether there be any Providence.

2. What Providence is.

3. Why the knowledge thereof is neceſſary.

THe two former of theſe are diſcuſſed here under this twenty ſeventh Queſtion of the Catechiſm: the third is reſolved in the twenty eighth Queſtion immediatly following.

p. 1941. Whether there be any providence of God.

Philoſophers errours concerning Gods providence.COncerning this point of doctrine, three diverſe erroneous opinions are found amongſt Philoſophers. 11. The Epicures will have either no providence at all, or onelyonly of thoſe things which are, and are done in the lower parts of the world. 22. The Stoicks have deviſed in ſtead of providence, an abſolute neceſſity and order of all things being in the very nature of things, wherunto not only all other things, but God himſelf alſo is ſubject: which neceſſity they called deſtiny. 33. The Peripateticks did imagine, that God indeed doth behold and underſtand all things: but yet doth not order and rule all things, but moveth the celeſtiall motions, and doth by them ſend down, by way of influence, ſome power and vertue unto the lower parts of nature; but the operations themſelves or motions depend of the matter, and of the wils of men: that is, they will have the providence of God to be a preſcience or fore-knowledge of God in all things, but not a will decreeing, cauſing, and ruling all things.

The opinion of the Church touching providence.Contrarily, the Church teacheth out of the word of God, That nothing is extant and cometh to paſſe in the whole world, but by the certain and definite, though yet most free and moſt good, counſell and purpoſe of God. There are two ſorts of arguments and proofs▪ whereby is confirmed,Two proofes of providence. that there is a providence of God; Teſtimony of Scripure, and force of argument. 1Scripture.Teſtimonies of Scripture are theſe: Hee giveth to all life, and breath▪ and all things.Acts 17.25, 28.Acts 17:25Acts 17:28 In him we live, and move, and have our being. Are not two ſparrows ſold for a farthing, Mat. 10.29, 30.Matt 10:29Matt 10:30and one of them ſhall not fall to the ground without your Father? Yea, Epheſ. 1.11.Eph 1:11and all the hairs of your head are numbred. God worketh all things after the counſell of his own will. Like to theſe are found infinite teſtimonies in the Scripture, by which both Gods univerſall and particular providence are eſtabliſhed: for there is almoſt no point of heavenly doctrine which is more diligently inculcated and urged in the old Teſtament, then the doctrine of Gods providence. So in Jeremy, God reaſoneth from the generall to the particular; that is, from the rule it ſelf to the example: The generall is,Chap. 27.5, 6. I have made the earth, the man, and the beaſt that are upon the ground, and have given it unto whom it pleaſed mee. And preſently hee adjoyneth the particular: Now have I given all theſe lands into the hands of Nebuchadnezzar the king of Babel, my ſervant.

2Reaſon.The arguments whereby the Providence is avouched are of two ſorts; whereof one demonſtrateth the thing that is in queſtion, à poſteriori, that is, from the works or effects of God: the other à priori, that is, from the attributes, or properties, or nature of God, whereon, as their proper cauſe, thoſe effects depend: yet more known proofs, and more common and obvious are thoſe which are drawn from the works or effects of God: For by theſe, as being more known unto us, we learn and know the cauſe it ſelfe, even the nature and properties of God: then, after we know the cauſe, we return back again from it to the effects, and demonſtrate them by this, and have diſtinct and perfect knowledge thereof. And both theſe proofes and reaſons are demonſtrative, neceſſarily and irrefragably proving that which is in queſtion, and common to Philoſophy with Divinity. But the properties and works of God are better known of them which are in the Church, then of them which are without. And further, the providence of God is proved almoſt by the ſame arguments whereby it is ſhewed that there is a God.

The reaſons drawne from the works of God for proofe of his Providence.

1. Order.THe order which is in the nature of things, that is, the moſt apt diſpoſing of all the parts, and the ſucceſſion of motions and actions continuing by certain and perpetuall lawes and courſes, and ſerving for the preſervation of the whole. and for thoſe ends whereunto things were ordained: for where there is order, there is neceſſarily a cauſe ordaining and diſpoſing the ſame.Pſal. 89. & 10. & 135. & 147. & 148.Ps 89 Now this order proceedeth not p. 195from a meer ſenſible nature neither cometh it by chance or fortune: but contrarily he muſt needs be moſt wiſe who appointed and ſetled this order in the nature of things, and ſo he alſo who by his providence governeth and ruleth nature.

2The minde.The minde and understanding which is in Angles and men. Man, which as it were a little world, is ruled by a mind and underſtanding: much more then is the great world governed by divine providence; as in the adminiſtring whereof more wiſdome is required. Whence it is ſaid, He that planted the ear, ſhall he not hear? Pſal. 94.9.Ps 94:9Or hee that formed the eye; ſhall he not ſee?

3The naturall knowledge of the law.The naturall notions or principles ingraffed in our minds, or the law of nature, or the difference between things honest and diſhonest. Hee that hath ingraved in the minds of men the rule of directing their life, he will have men to live according to that rule, and thereafter reſpecteth and governeth their life, actions, and events. But God hath ingraved in the minds of men ſuch a rule, whereby to diſcern that which is honeſt from things diſhoneſt: Therefore hee is both the beholder and Judge of mans life: As many as have ſinned without the law, ſhall periſh alſo without the law: Rom. 2.12, 13, 14, 15.Rom 2:12Rom 2:13Rom 2:14Rom 2:15and as many as have ſinned in the law ſhall be judged by the law. (For the hearers of the law are not righteous before God, but the doers of the law ſhall be juſtified, &c.) Plant. captiv. Hom. in foreign.And Plautus ſaith, There is verily a God who both heareth and ſeeth what we doe. And Homer, God hath an upright eye.

4The terrours of conſcience.The terrours and torments of conſcience in the wicked, which generally enſue upon ſin committed by them. Theſe feares cannot be ſtricken into any without ſome intelligent and underſtanding nature, which beholdeth and reſpecteth all humane affairs, eſpecially ſeeing the wicked cannot eſcape: Therefore there is ſome revenger of ſins and wickedneſſe, who is God, and who inflicteth thoſe horrours,Rom 1.18. & 2.15.Rom 1:18Rom 2:15 and alſo who knoweth and regardeth all things, even the ſecrets of men: The wrath of God is revealed from heaven againſt all ungodlineſſe and unrighteouſneſſe of men. And Juvenal writing unto a friend of his, ſome way to comfort him for the loſſe which hee had ſuffered by truſting too much a couſening and perjured Merchant: Why, ſaith hee, doſt thou think ſuch fellowes to have eſcaped, whoſe mind, being conſcious and guilty of the deed, poſſeſſeth them with astoniſhment? &c.

5Rewards and puniſhments.Rewards and puniſhments. He that at all times and in all places adorneth vertue with rewards, and draweth the wicked to puniſhment, he muſt needs rule all mankind with his providence: But God yeeldeth more pleaſant ſucceſſes and events to the good, which live with moderation and ſoberly, even to thoſe that are without the Church, and puniſheth hainous offences with grievous puniſhments in this life; yea, when men wink at them: Therefore God ruleth and governeth the whole world by his providence. The righteous ſhall rejoyce when hee ſeeth the vengeance: Pſal. 58.9, 10. & 94 10.Ps 58:9Ps 58:10Ps 94:10hee ſhall waſh his feet in the bloud of the wicked. And men ſhall ſay, Verily there is fruit for the righteous; doubtleſſe there is a God that judgeth in the earth. He that nurtureth the heathen, ſhall not he puniſh? Like unto this is the heathen Poets Axiome; Such things as a man doth, ſuch an end and fruit thereof ſurpriſeth him.

6The maintenance and preſervation of Common-weals.The order and preſervation of Common-weals. He that ordereth and ſetleth the Empires and States of the whole world, preſerveth and maintaineth them againſt the power, hatred, ſleights, furies of divels, tyrants, and wicked men (which are far moe in number then the good, and wiſh rather the ſuppreſſion, then the maintenance of lawes,) and at his pleaſure altereth and tranſlateth them; it muſt needs be that he taketh care of, and guideth the affairs, counſels, and actions of men: But it is God, who alone is able to perform, and doth perform theſe things; for none, beſides him, is mightier then the divell; and the order of Common-weales and Kingdoms doth alwaies continue: Therefore God governeth all things by his providence. By me Kings reign, and Princes decree juſtice. Prov. 8.15. Dan. 4.14.Prov 8:15Dan 4:14That living men may know, that the moſt High hath power over the kingdome of men, and giveth it to whomſoever hee will, and appointeth over it the moſt abject among men. And Tully ſaith in a certain Oration,Pro Rabir. Common-weals are governed far more by the aid and aſſistance of God, then by mans reaſon and counſell.

7Heroicall inſtincts.The vertues and ſingular gifts, or heroicall inſtincts, and the excellency of Artificers, p. 196which God beſtoweth for the univerſall good and preſervation of mans ſociety. And theſe things are far greater, then that they can proceed from a thing meerly ſenſible, without underſtanding; and more excellent, then that they ſhould be given of nothing, or gotten by men: nay rather, when God will do things for the preſerving of mans ſociety, hee giveth us men indued with heroicall and noble vertues, inventers of arts and ſciences, Princes valiant, good, and wiſe, and other the like fit and able inſtruments: and contrary, when he will puniſh us for our deſerts, he taketh away again ſuch profitable and preſerving inſtruments from us: Therefore there is ſome diſpoſer of theſe good things, and ſo the governour of humane affairs: The Lord ſtirred up the ſpirit of Cyrus. Eſdras 1.1. Iſa. 3.2. Dan. 2.21.Isa 3:2Dan 2:21The Lord taketh away the ſtrong man, and the man of war, the judge, and the prophets. He giveth wiſdome to the wiſe, and underſtanding to thoſe that underſtand.

8Fore-telling of things to come.The prediction and ſignification of events, or of things to come, and the excecution or accompliſhment thereof. He that of himſelf doth fore-ſhew certainly unto men things to come, doth not only fore-ſee thoſe things, but alſo cauſeth them, and hath the whole nature of things ſo in his power, that nothing can be done without his will and pleaſure: But God alone doth of himſelf certainly fore-ſhew things to come: Therefore he doth not only fore-ſee them, but alſo cauſeth them, either by his own proper effecting them or permitting them to be effected by others; and therefore governeth humane affairs:…m 23.19. De Divinat. Hath he ſaid, and ſhall he not do it? And Tully ſaith, Are there gods, and do they not ſignifie or fore-tell things?

9The ends or finall cauſes of all things.All things in the whole world, both great and ſmall, are not onelyonly ordained, but are alſo done, and tend to their certain and appointed ends: Therefore it is God, who by his wiſdome and power, as hee deſtineth all things to their ends, ſo alſo doth bring them thereunto:Matth. 4.4.Matt 4:4 Man liveth not by bread onelyonly, but by every word that proceedeth out of the mouth of God.

Reaſons drawn from the properties or nature of God.

1. Becauſe there is a God.THere is a God: Therefore there is providence. For, that God ſhould not rule and govern the world created by him, hath flat repugnancy with the nature of God, (for the world can no more conſiſt without God, then be created without him) and they who deny providence, deny God to be God, and take away all religion. 2From his omnipotency.He is omnipotent, who hath all things ſo in his own power, that with every thing he may do what he will, and without his wil nothing can be done: But God is omnipotent: Therefore he hath the whole nature of things in his power, and effectually moveth and governeth all things at his own pleaſure. 3From his infinite wiſdome.It is the property of a wiſe governour to let nothing of that which hee hath in his power to be done without his will and counſell: God is moſt wiſe, and hath all things in his power, and is preſent with them: Nothing therefore is done in the world without Gods providence. 4From his exceeding juſtice.God is moſt juſt, and Judge of the world: Therefore hee, in ruling the world, giveth rewards unto the good, and inflicteth puniſhments upon the wicked. 5From his perfect goodneſſe.God is moſt good: But that which is moſt good is moſt communicable: Therefore as God of his infinite goodneſſe created the world, to the end he might communicate himſelfe unto it; ſo by the ſame his goodneſſe doth hee preſerve, adminiſter, and rule the world created. 6Becauſe hee is the authour of all good.Every poſitive thing, and all good is from God, as the firſt cauſe and chief good; and not only ſubſtances, but all their motions and actions are a certain poſitive thing, and good: Therefore all motions alſo have God their firſt cauſe, and are done by his will. 7Becauſe he is the maker and diſpoſer of the meanes which bring to every end.He that willeth the end or conſequent of any event, willeth alſo the mean or event which goeth before: But God willeth the ends of all things which are done: Therefore he willeth alſo all precedent events, either ſimply and abſolutely, or in ſome ſort and reſpect. 8Becauſe hee is the firſt cauſe.God is the first cauſe of all things: Therefore all things depend on him. 9From his unchangeable fore-knowledge of all things.An unchangeable preſcience or fore-knowledge dependeth of an unchangeable cauſe: God fore-knoweth all things unchangeably from everlaſting: Therefore this his fore-knowledge muſt depend of an unchangeable cauſe. But there is no unchangeable cauſe beſide the will of God: Therefore all things p. 197depend and are governed of the will of God. The ſumme of all is this: God is almighty, moſt wiſe, moſt juſt, and moſt good: Therefore he ordained and created nothing without ſome eſpeciall end and purpoſe, neither ceaſeth he to guide and direct his works unto thoſe ends for which he hath appointed them, neither ſuffereth he thoſe things to be wrought by chance, which he hath made and ordained to the manifeſtation of his glory: Theſe things haſt thou done, and I held my tongue; Pſa. 50 21. & 77.9Ps 50:21Ps 77:9and thou thoughtest wickedly, that I am even ſuch a one as thy ſelfe, &c. Hath God forgotten to be gracious? My counſell ſhall ſtand, and I will doe whatſoever I will.Iſa. 46. 10.Isa 46:10

2. What the Providence of God is.

PReſcience or fore-knowledge, and providence and predeſtination differ each from other; Preſcience is the knowledge of God whereby he fore-ſaw from all eternity, not only what himſelfe would doe, but alſo what other his creatures by his permiſſion would alſo do: as namely, that they would ſin. Providence and predeſtination, although they both concern the things which God himſelfe would work and accompliſh, yet herein they vary, in that providence extendeth it ſelf unto all the works and creatures of God; but predestination properly reſpecteth reaſonable creatures: For,What predeſtination is. Predeſtination is the moſt wiſe, eternall, and unchangeable decree of God, whereby he deputed and deſtined every man, before he was created, to his certain uſe and end; as hereafter in its due place ſhall be more copiouſly declared. But providence is the eternall, moſt free, unchangeable, What providence is.moſt juſt, wiſe, and good counſell of God whereby he worketh all good things whatſoever are found in all creatures, and permitteth alſo evill things to be done, and directeth all things both evill and good, to his glory, and the ſafety of his choſen.

1. Counſell. Pſal. 33.11. Iſa. 46.10. Heb. 6 17. Iſa. 14.26. & 19.17. & 28.29. Jerem. 32.19. & 50.45. Acts 2.23. Epheſ. 1.11.Ps 33:11Isa 46:10Heb 6:17Isa 14:26Isa 19:17Isa 28:29Jer 32:19Jer 50:45Acts 2:23Eph 1:11The explication and confirmation of each part of this definition ſeverally. Counſell.) The providence of God is called in Scripture the counſell of God: The counſell of the Lord ſhall endure for ever. My counſell ſhall ſtand. God willing to ſhew the ſtableneſſe of his counſell. Out of theſe teſtimonies it is cleer and apparant, that we are to underſtand by the name of providence not only the bare ſcience or knowledge of things preſent and to come, but alſo the decree and effectuall will of God: for the name of counſell comprehendeth both; to wit, An understanding, or preſcience and fore knowledge of things to come, or to be done, and of the cauſes for which they are,Two parts of Gods providence. 1. His knowledge. 2. His decree. or are not to be done. Likewiſe, A will effecting or working a thing for certain cauſes, and that in due time and order. Providence therefore is not the bare fore-ſeeing or fore knowledge, but the fore-knowledge together with the will of God: even as foreign, which wee tranſlate providence, ſignifieth with the Greeks both a knowledge and a care of things.

2. Eternall.Eternall.) Becauſe ſeeing neither the ignorance of any thing, nor increaſe of knowledge, or change of wil… falleth into God, it is certain that hee knew and decreed all things from everlaſting: The Lord hath poſſeſſed me in the beginning of his way. Prov. 8.22. Iſa. 40.10. Epheſ. 1.4. 1 Cor. 2.7.Prov 8:22Isa 40:10Eph 1:41 Cor 2:7Which declare the last things from the beginning, and from old the things that were not done. Hee hath choſen us in Chriſt before the foundation of the world. Wee ſpeak the wiſdome of God which he had determined before the world.

3. Moſt free.Most free.) That is, a decree which was made from everlaſting, of all things and events, as it pleaſed him of his great wiſdome and goodneſſe, when he had perfect power otherwiſe to have directed his counſell, or elſe to have omitted it, or to have things otherwiſe then he decreed to do them by his counſell:Pſal. 115.3. Jer. 18.6.Ps 115:3Jer 18:6 He doth whatſoever he will. As the clay is in the potters hand, ſo are you in mine hand.

4. Unchangeable, 1 Sam. 15.29. Malac. 3.6.1 Sam 15:29Mal 3:6Unchangeable.) Becauſe neither errour of counſell, nor any change or mutation falleth into God; but what he hath once decreed from everlaſting, that, as being moſt good and right, doth he will everlaſtingly, and at length bring to paſſe. The Strength of Iſrael will not lie nor repent. I am the Lord, I change not. So Numb. 33.10. Job 23.13. Pſal. 33.13. Prov. 19.21. Iſa. 14.24, 25, 26, 27. & 46.10. Ezek. 12.28. James 1.17. Rom. 11.29. Heb. 6.17.

5. Moſt wiſe. Job 12.13.Job 12:13Moſt wiſe.) This is ſhewed both by the wonderfull courſe of things and even…s in the world, and by the Scripture it ſelf: With him is wiſdome and ſtrength, hee p. 198hath counſell and understanding. Rom. 11.33.Rom 11:33O the depth of the wiſdome and knowledge of God! So 1 Sam. 16.7. 1 King. 8.39. 1 Chro. 28.9. Pſal. 33.11. Job 36.23. Pſal. 33.15. & 139.1, 2, 3, 4, 5, 6. & 147.5. Prov. 8.30.

6. Moſt juſt.Moſt juſt.) Becauſe the will of God is the only fountain and the chiefe rule of juſtice, and is manifeſted and declared in the law. Whatſoever therefore God will, or hath decreed, or doth work, it is ſimply and in it ſelf juſt, whether wee know, or not know the manner,2 Chron 17.2.2 Chr 17:2 how it is juſt: There is no iniquity with the Lord our God, neither reſpect of perſons. So Nehem. 9.33. Job 9.2. Pſalm. 36.7. & 119.137. Daniel 9.7, 14.

7. Effectuall in working.Whereby God worketh.) This is added, that wee may know the counſell of God not to be idle, but effectuall and forcible in working: For God not only once created things, and beſtowed on them a vertue and force whereby to work, but alſo doth preſerve and move, by his preſence and continuall working, all things at his pleaſure,John 5 17.John 5:17 according as Chriſt ſpeaketh, My Father worketh hitherto, and I worke. No creature, whether great or ſmall, can either be, or move, or doe, or ſuffer any thing,Acts 17.28.Acts 17:28 except God effectually preſerve, move, and govern it. In him wee live, and move, and have our being. And God worketh all things by his ſole and eternall will, without any labour or motion: for to will in him, is both to be able, and to doe: and contrarily, his power and action is his very eternall and unchangeable will: For in God the will is not diſ-joyned from his efficacy and working, as it cometh to paſſe in creatures. The working or operation of God is two-fold; generall, The generall and ſpeciall working of God.whereby he ſuſtaineth and governeth all things, eſpecially mankind. Speciall, whereby he beginneth the ſalvation of his choſen in this life, and perfecteth it in the life to come:1 Tim. 4.10. Rom. 8.14. Pſal. 33.16. The immediate working of God.1 Tim 4:10Rom 8:14Ps 33:16 God is the Saviour of all men, eſpecially of thoſe that beleeve. As many as are led by the Spirit of God, they are the ſons of God. The eyes of the Lord are over the righteous. Another diviſion there is of Gods working, whereby it is divided into immediate and mediate working. Immediate working is, When beſide, or contrary to the meanes and order ſetled by him in nature, hee worketh what hee will; as in all miracles, which are deſcribed and declared to this end, that wee might learn, that God doth work moſt freely, either by means, or without them: For that all thoſe miracles are not wrought without divine power, both experience teacheth us (inaſmuch as they cannot bee wrought by the power of any creature;) and the Scripture witneſſeth:Pſal. 136.4. Exod. 8.19. Gods mediate working. Deut. 8.3. Iſa. 38.21. Syrac. 38.1.Ps 136:4Exod 8:19Deut 8:3Isa 38:21 as, Which only doth great wonders. This is the finger of God. Mediate working is, When God by creatures or ſecond cauſes produceth thoſe effects, to which thoſe creatures or cauſes are by the accuſtomed and common order of nature fit, and ſo made of God: as when hee ſuſtaineth us by nouriſhments▪ and driveth away diſeaſes by medicines. Take a lump of dry figs, and lay it upon the byle, and hee ſhall recover. So likewiſe God by his word written, read, heard▪ ſheweth unto us both his will and himſelfe:Luke 16.26.Luke 16:26 They have Moſes and the Prophets, let them hear them. Moreover, The mediate working or action of God is done ſometimes by good, His mediate working ſometimes by good means, ſometimes by bad.ſometimes by vicious and ſinfull inſtruments, as well naturall as voluntary: Yet ſo, that the work of God in them, and by them, is alwayes moſt good, moſt juſt, and moſt holy: For the goodneſſe of Gods works depends not upon the goodneſſe, wiſedome, and rightneſſe of the inſtrument, but of God. As touching good inſtruments, that by them God worketh very well, there is no controverſie among the godly: but of evill inſtruments, all think not the ſame. Nevertheleſſe yet, except wee will deny, 1. The trials and chaſtiſements of the godly, or, 2. The puniſhments of the wicked, which are done by the wicked, both to be just, and to proceed from the will, power, and efficacy of God; as alſo, 3. The vertues, and ſuch actions and deeds of the wicked as have been for the ſafety of mankinde, to be the gifts and bleſſings of God; that is, except wee will deny that God is a juſt Judge of the world, and powerfull in operation, and the efficient of all good things; we muſt needs doubtleſſe confeſſe, that God doth alſo execute and accompliſh his juſt and holy works and judgments by evill and ſinfull inſtruments:Gen. 37 28. Num 23.8. Deut. 13.3. 1 Sam. 16.14. 2 Sam 15.12. & 16.12.Gen 37:28Num 23:8Deut 13:31 Sam 16:142 Sam 15:122 Sam 16:12 So God ſendeth Joſeph into Egypt by his wicked brethren, and the Midianites: bleſſeth Iſrael by Balaam: tempteth the people by falſe prophets: vexeth Saul by Sathan: puniſheth David by Abſalom, and by the curſes of Shemei: Salomon by rebellious p. 199Jeroboam: Roboam, by the traiterous people of Iſrael: trieth Job by Sathan, and the Chaldees:1 King. 11.31. & 22.15. Job 1. & 2. 1 Chron. 6.15.1 Kgs 11:311 Kgs 22:15Job 11 Chr 6:15 carrieth away into captivity Judah and Jeruſalem by the hand of Nebuchadnezzar.

8All good things done by the will of God.He worketh all good things.) Even in all creatures, both great and ſmall, he worketh good things. So that not only he doth ingender and preſerve in them a generall power and force of working, but doth alſo effectually move them, ſo that without his will being effectuall and working, that power and force never in any thing ſheweth forth it ſelf, or is brought into act; that is, not only all force of working, but alſo the act and operation it ſelf is in all creatures from God, as the efficient thereof, and directer: For, by the name of good are underſtood,What things are ſaid to be good. 1. The ſubſtances and natures of things. 2. Their quantities and qualities, forces or powers, or inclinations. 3. Habits and faculties of the mind conformed to the will of God. 4. Motions, actions, and events, as they are motions, and agree with the law of God. 5. Puniſhments, as they are the execution of Gods juſtice, are inflicted by God the moſt juſt and righteous Judge of the world. All theſe, ſith they are either things created of God, or ſomething ordained by him, and agreeing with his divine law and juſtice, they muſt needs partake both of the nature of good, and proceed from their efficient, and by his providence continue and be directed.

9God permitteth evill things.9. He permitteth alſo evill things to be done.) Evill is twofold: the one of crime or offence, which is ſin; the other of pain or puniſhment, which is every deſtruction or affliction, or forſaking of the reaſonable creature, inflicted by God for ſin. Example of each ſignification and meaning is, If this nation, Jerem. 18.8.Jer 18:8against whom I have pronounced, turn from their wickedneſſe, I will repent of the plague that I thought to bring upon them. But now, becauſe the evill of pain or puniſhment, The evill of puniſhment is a morall good, and is done by God for three cauſes.being the execution of the law, and declaration of Gods juſtice, is indeed naturally evill, as it is a deſtruction of the creature; but is, in a conſideration a morall good, as it is agreeing with the order of Gods juſtice: this ſort of evils alſo, not onelyonly as it is an action or motion, but alſo as it is a destruction or affliction of ſinners, is to be aſcribed to God, as authour and efficient thereof: 11. Becauſe hee is the firſt cauſe and efficient of all good things. Now all evill of puniſhment or pain, as it is a puniſhment, doth partake of the nature of morall good, becauſe the law and order of Gods juſtice requireth the puniſhment of ſin, and they are the execution or declaration of Gods juſtice: Therefore God is the authour of puniſhments. 22. Becauſe it is the part of a Judge to puniſh ſin: and becauſe God is Judge of the world, and will be acknowledged the maintainer of his juſtice and glory:2 Chron. 19.6.2 Chr 19:6 Yee execute not the judgments of man, but of the Lord. 33. Becauſe the whole Scripture with great conſent referreth both the puniſhments of the wicked, and the chaſtiſements, and exerciſes, and martyrdomes of the godly, as alſo the paſſion and death of the Son of God himſelfe, which is a ſacrifice for the ſinnes of men, to the effectuall and forcible working of the will of God. As, There is no evill (to wit,Amos 3.6.Amos 3:6 of puniſhment) in the city which the Lord hath not done. I the Lord make peace, and create evill. Iſa. 45.7.Isa 45:7Wherefore wee account in the number of good things the puniſhments of the wicked, and Gods judgments: which God not onelyonly by his unchangeable decree will have done, but alſo doth them by his effectuall power and will. For although the deſtruction be evill in reſpect of the creature who ſuffereth it, yet it is good in reſpect of the law and order of divine juſtice exacting it, and in reſpect of God moſt juſtly inflicting it, and executing as it were the proper and peculiar work of the Judge of the world. Object. 1. God made not death. Anſw. True, not before ſin,Wiſd. 1.13.Wis 1:13 when he created all things. Object. 2. Thy deſtruction is of thy ſelfe, Iſrael. Anſ. True,Hoſ. 13.9.Hos 13:9 as concerning the deſert; but as concerning the effecting or inflicting of their puniſhments, it is from God. Object. 3. He will not death. Anſ. Ezek. 18.13. & 33.11. God will, and will not death.Ezek 18:13Ezek 33:11He will not death with a deſire of deſtroying, or that hee delighteth in the deſtruction, vexation, or perdition of his creature; neither would hee it, or would effect or cauſe it, if it were nothing elſe but a deſtruction and perdition. But he willeth it, and worketh it, and delighteth in it, as it is the puniſhment of ſin, and the execution of his juſtice,Iſa. 1.24. Pſalm 2.4. Prov. 1.26.Isa 1:24Ps 2:4Prov 1:26 or the delivery of his Church, or a chaſtiſement, or tryall, or martyrdome, or ranſome. Obj. 4. He will p. 200that all men ſhall be ſaved. 1 Tim. 2.2, 4. 2 Pet. 3.9. Anſ. All men, that is, all ſorts of men: For out of all ſorts of men he chuſeth his choſen.

Now,Evill of crime, as it is ſuch, God doth only permit, and not will. James 1.13.Jas 1:13 Of evill of crime or offence, there is another conſideration: For, Theſe, as they are ſins, or evils of crime, are not conſidered as good. And Saint James ſaith of them, Let no man, when hee is tempted (that is, when hee is ſolicited to evill) ſay, that hee is tempted of God: Therefore God neither intendeth them in his counſell and purpoſe, neither alloweth, nor worketh, nor furthereth, but only ſuffereth or permitteth them to be done of divels and men; that is, doth not hinder them from being done, when yet he could hinder them: partly to ſhew in puniſhing them his juſtice, and partly to ſhew in pardoning them his mercy:Gal. 3.22. Rom. 9.17.Gal 3:22Rom 9:17 The Scripture hath concluded all under ſin, &c. For the ſame purpoſe have I ſtirred thee up, &c. But in the mean ſeaſon the forſaking of his creature, or depriving him of divine light and rightneſſe, and the action it ſelfe, which divels and men ſinning doe againſt the law and will of God, hee notwithſtanding by his generall providence and efficacy willeth and moveth; but to ſuch an end as doth beſt agree with his nature, law, juſtice and goodneſſe, whether it be known or unknown to us: Therefore ſins are truly ſaid to be done, not by the will or working, but by the permiſſion of God. The word permiſſion in this place is to be retained, becauſe both it and others of the ſame force are ſometimes found in the Scripture;Gen. 20.6. & 31.7. Judg. 3.1. Pſam 105.14. Acts 14.16.Gen 20:6Gen 31:7Judg 3:1Acts 14:16 as, Therefore ſuffered I thee not to touch her. God ſuffered him not to hurt mee. He ſuffered no man to do them wrong. Theſe now are the nations which the Lord left, that hee might prove Iſrael by them. Who in times paſt ſuffered all the Gentiles to walk in their own wayes. But yet wee muſt expound it aright out of the Scriptures, leſt wee detract from God a great part of the government of the world, and humance affairs: For God neither willeth, nor willeth not ſins ſimply; but in ſome reſpect hee willeth, and in ſome reſpect he willeth not, but only permitteth them. Which, that it may the better be underſtood,Sin is alwayes both in a good ſubject, and to a good end directed by God. we muſt know, that in every ſin or evill of crime are two things; namely, The materiall, or ſubject, and the formall; that is, the corruption it ſelfe, or defect of rightneſſe, ſticking and inherent in the ſubject. The ſubject is a thing poſitive, or a thing in nature, as an inclination, action; and therefore doth it partake of the nature of good, and is wrought and moved by God: But corruption is not wrought by God, but came unto the ſubject by the will of divels and men forſaking God: Wherefore no ſin can be, or be imagined, which is not in ſome good thing, and had adjoyned unto it ſome conſideration and reſpect of good. Otherwiſe, God for his infinite goodneſſe would not ſuffer it to be done, neither ſhould it be deſired of any, neither ſhould at all be: ſo that it is truly ſaid, That there cannot be put any thing which is the chief and extreme evill, that is, ſuch as doth take away good wholly: for it ſhould not be deſired but under ſome ſhew and apparency that it had of good; neither ſhould it have a ſubject wherein to be, and ſo ſhould deſtroy it ſelf. But albeit evill is alwayes joyned with good,Sin alwayes is to be diſcerned from good. and doth concurre with it in the ſame actions or inclinations; yet theſe two things are diligently to be ſevered and diſcerned, neither is the work of the Creatour to be confounded with the work of the creature ſinning: leſt either God thereby be made the cauſe of ſin, or the greateſt part of the government of the world and humane affairs be taken from him.

In ſin God effectually willeth,Hereby may we underſtand, How far forth God willeth ſin, and how hee willeth not, but permitteth it. 1The ſubject or matter.He willeth therefore ſins, As concerning their matter, that is, the actions themſelves of men ſinning, motions and inclinations to objects; as they are only ſuch, God willeth, worketh, and directeth them: for both they partake of the nature of good; and if God ſimply would them not, they ſhould not at all be done. 2The ends.As concerning the ends whereunto God deſtineth thoſe actions which are ſins; that is, he willeth the actions of ſinners, as they are the puniſhments of the wicked, or chaſtiſements, or tryals, or martyrdomes of the godly, or the ſacrifice of the Son of God for the ſins of men: But theſe ends are moſt good, and moſt agreeing with the nature, juſtice, and goodneſſe of God: Therefore God (the firſt cauſe of all good) willeth, intendeth, and worketh theſe in the ſins or actions of the wicked; and by a conſequent, alſo the actions themſelves which the wicked doe in ſinning; and by which, as means, God attaineth to thoſe ends. 3The forſaking of his creatures.As concerning the withdrawing of his grace, p. 201that is, his divine light and rightneſſe: This withdrawing is an action proper to God, namely, his eternall and forcible working will, deſtining whom it will to be forſaken. It is alſo juſt and holy, becauſe God is bound to none: and becauſe it is either the exploration & tryall of the creature, or the puniſhment of ſinne. And this withdrawing once being put, the inclinations, motions, and actions of the creature cannot but erre and ſwerve from the law of God, and be ſins. Now as the inclinations, The corruption of the action or inclination, God will not, but permitteth.motions, and actions of ſinners are ſins, that is, are repugnant to order and nature, and ſwerve from the law of God, becauſe they are done without the knowledge of Gods will, & purpoſe of obeying him: ſo God neither willeth, nor ordaineth, nor alloweth, nor commandeth nor worketh, nor furthereth them: but forbiddeth, condemneth, puniſheth, and ſuffereth them to be committed of his creatures, and to concurre with his moſt juſt decrees, judgments, and works: thereby to ſhew, how neceſſary and needfull for the creature is the grace of the holy Ghoſt to flye ſin, and to manifeſt his juſtice and power in puniſhing ſin. Wherefore the permiſsion of ſin is no idle permiſsion, or a ceſſation & ceaſing of Gods providence and working in the actions of the wicked, as if they did depend only upon the will of the creature: but this permiſsion is of efficacy, and worketh. It is permiſsion, as concerning the formall cauſe of ſin, that is, corruption it ſelfe, which the creature hath of it ſelfe, not by any affection or working of God: but it is of efficacy, and working, as concerning the motion and actions of the creature ſinning, which God effectually willeth, and moveth as alſo concerning the withdrawing of his grace, and the ends whereunto he deſtineth, directeth, and bringeth the actions of them that ſin.Three cauſes why God is ſaid to permit ſinne. God then is ſaid to permit ſin, 11. Becauſe his will, whereby he will have ſome one worke done by a reaſonable creature, hee doth not make knowne unto him. 22. Becauſe he doth not correct and incline the will of the creature to obey in that worke his divine will, that is, to doe it to that end which God will, by either generall or ſpeciall commandement. Theſe two are ſignified, when God is ſaid to withdraw from his creature his grace, or ſpeciall working; to forſake him: to deprive him of light or rightneſſe, or of conformity with the law: to leave him in naturall blindneſſe and corruption: to will and permit, that, together with the action (which God worketh by his creature, and in reſpect of God moſt juſt) the ſin of the creature may concurre, by the comming whereof, that action in reſpect of the creature, is made evill, and highly diſpleaſing God. 33. Becauſe notwithſtanding, God ſo moveth, inclineth, and ruleth by his ſecret and generall providence the will and all the actions of the creature ſo forſaken, as that by the creature ſinning, himſelfe doth execute the moſt juſt decree of his owne will. For ſuch is the liberty, wiſedome, goodneſſe, and power of God, that no leſſe by vicious, than by good inſtruments, he mo…t well, juſtly, and holily worketh what he will. Neither is Gods worke, by reaſon of either the goodneſſe, or badneſſe of the inſtrument, more or leſſe good: as neither the worke of the wicked men is made good, for that God doth well uſe it. For God doing in all things what he will, willeth alwayes, & doth that which is right.The creature worketh together with God working well, if God correct him. Now that together with him working well the creature may alſo worke well, it is neceſſary that the ſpeciall working of God therin concurre with his generall working, that is, that he correct the creature by his ſpirit. When as therefore God doth move the creature only by a generall working, and not by a ſpeciall, the creature doth neceſſarily, though yet freely, ſwerve and defect from rightneſſe, God himſelfe notwithſtanding working holily, and accompliſhing by his creature the juſt & good worke of his will and providence.

God correcteth whom he will.If any man demand, why then God doth not correct vicious inſtruments, that God uſing them well, themſelves alſo may worke well? God himſelfe anſwereth him, I will have merry on whom I will have mercy: O man, Exod. 33.19. Rom. 9.15.20. & 11.35Exod 33:19Rom 9:15Rom 9:20Rom 11:35who art thou that pleadest against God? Hath not the Potter power of the clay? who hath given unto him firſt, and it ſhall be recompenced? God performeth nothing of duty, but all of mercy unto his creatures. It is free therfore to him, to do what, and in what ſort, & how far forth, and to whom he will, according as it is ſaid. Is it not lawfull for me to doe as I will with mine owne?Math 20.15. What permiſsion 15.Matt 20:15

Permiſsion therefore is the withdrawing of the grace of God, whereby God, when hee p. 202executeth the decrees of his will by reaſonable creatures, 1. Either doth not open his will, wherby he would have that worke done, to the creatures. 2. Or doth not incline the will of the creature to obey his will in that action. Or, Permiſsion is the ſecret providence, or will & power of God, 1. Whereby he effectually willeth, moveth, and moderateth the motions & actions even of men ſinning, as they are actions and puniſhments both of them and others: 2. But ſin it ſelfe he neither willeth, nor worketh, neither yet hindereth it, but in his juſt judgment ſuffereth it to concurre with their actions. 3. And this alſo he uſeth to the illuſtrating of his glory. This deſcription of Gods permiſsion of ſins, Permiſsion of ſin confirmed by ſundry places of Scripture, according as it was before deſcribed. Pſal. 5.4.Ps 5:4is confirmed by many places of Scripture: For firſt, that God neither, willeth, nor worketh ſins, as they are ſins, is confeſſed by all the godly, and all ſuch as are of found judgment: ſeeing both the infinite goodnes of God cannot be the cauſe of evill, which hath in it no reſpect and quality of good: and God himſelfe doth often avouch this of himſelfe, I am not a God that loveth wickedneſſe: Neither are there fewer places of Scripture, which teach moſt clearly, that the actions of the wicked, which they doe when they ſin, are done and ruled, though by the ſecret, yet by the good and juſt will of God: Joſeph ſaith, Gen. 45.8. That he was ſent of God into Egypt. We learne, Exod. 7. & 10. & 11. Deut. 2. Joſ. 11. Judg. 3. & 4. that the indurating & hardning of Pharaoh & other enemies of the Iſraelites, was wrought by the Lord, and that to this end, thereby to puniſh his enemies, and to ſhew forth his glory. 2 Sam. 12.11. & 16.10. & 24.1. Job 12.25. Pſal. 119.10. Eſay 20.6. & 63.17. Lam. 3.37. Jer. 48.10. Acts 2.23. & 4.28. Rom. 11.8. & 13.23. Theſe & the like places of holy Writ doe ſhew by two reaſons or arguments, That God did not permit without ſome working alſo of his owne, but did effectually will that working of Pharaohs will and others, whereby they oppoſed themſelves againſt Iſrael. For, 1. Theſe Scriptures referre the cauſe of their indurating wrought by themſelves, to an indurating wrought by God, that is, that therefore they would not the diſmiſsing of the people, or the entering of a peace or league with them, becauſe God did incline their wils to this, that they ſhould not will it. 2. Theſe Scriptures adde further the finall cauſes of this counſell and purpoſe of God; even that his enemies might be puniſhed, and the glory of God magnified. For ſeeing God would the ends, hee would alſo moſt juſtly the means, by which he would come unto them: the Kings notwithſtanding, and people themſelves neither reſpecting, nor knowing it, neither being inforced or conſtrained thereto, and therefore ſinning, and periſhing through their owne fault and demerit. Moreover, by theſe few and other infinite places of Scripture, it is apparent, that God, though by his ſecret, yet effectuall conſent, motion, & inſtinct, doth moſt juſtly work thoſe actions or works by his creatures, which they with ſin perform: for becauſe that they being deſtitute of the grace of the holy Ghoſt, either are ignorant of the will of God concerning thoſe works: Or, when they doe them, they reſpect not this, to execute the knowne will or commandements of God, but to fulfill their own luſts, againſt the law of God: Therefore they working together with God, work ill, when God worketh well by them. For neither doe the creatures therefore ſin, for that God doth by their will and actions execute his judgments (for then alſo ſhould the good Angels ſin, by whom God ſometimes puniſheth the wickedneſſe of men) but becauſe in their action they have no reſpect to Gods commandement, neither doe it to that end, as thereby to obey God. Further, that God doth in ſuch ſort permit ſin,Permiſsion is the withdrawing of Gods grace. as that he doth not illighten their minds with the knowledge of his will, or doth not bend their hearts and wils (which by his arcane and ſecret efficacy, he inclineth whither himſelf liſteth) unto this, as, for the obeying of God, to purſue or flie theſe or thoſe objects; that is, doth not conforme the wils of ſinning creatures to his will,Rom. 14.23. Deut. 13.1, 2, 3.Rom 14:23Deut 13:1Deut 13:2Deut 13:3 theſe ſayings of Scripture witnes: Whatſoever is not of faith, is ſin. If there ariſe among you a Prophet or a Dreamer of dreames, ſaying, Let us goe after other gods, thou ſhalt not hearken unto the words of the Prophet; for the Lord your God proveth you. Ye have ſeen all that the Lord did before your eyes in the land of Egypt, &c. Yet the Lord hath not given you an heart to perceive, Deut. 29.2, 4. 1 Sam. 24.14.Deut 29:2Deut 29:41 Sam 24:14and eyes to ſee, and eares to heare, unto this day. Wickedneſſe proceedeth from the wicked, All things preſent, paſt, and to come, are done by God.but mine hand ſhall not be upon thee.

9. And directeth all things both evill and good.) All things, I ſay, whatſoever are paſt ſince the beginning of the world, or are now preſent, or are to come throughout p. 203all eternity. Remember the former things of old: for I am God, Eſay 46.5.Isa 46:5and there is none other God, and there is nothing like me.

10To his glory.To his glory.) That is, to the manifeſting and magnifying of his divine juſtice, power, wiſdome, truth, mercy, and goodneſſe.

11To the ſafety of his choſen.And to the ſafety of his choſen.) That is, to the life, joy, wiſdome, righteouſneſs, glory, & everlaſting felicity of his Church. And that to theſe ends (even to the glory of God, & ſafety of his choſen) all the counſels & works of God, & in them alſo the puniſhments of ſin, are referred of God, ought to be out of controverſie: ſeeing in all them is beheld the glory of God, and his fatherly care towards his Church. The heavens declare the glory of God, and the firmament ſheweth his handy work. Pſal. 19.1. Eſay 48.9. Rom 8.28. John 9 3. Exod. 9.16. Rom. 9.17, 22, 23. Eze. 16.61, 62, 63. Galat. 3.Ps 19:1Isa 48:9Rom 8:28John 9:3Exod 9:16Rom 9:17Rom 9:22Rom 9:23Ezek 16:61Ezek 16:62Ezek 16:63Gal 3For my names ſake will I deferre my wrath. We know that all things work together for the best, unto them that love God. Neither hath this man ſinned, nor his parents, but that the works of God ſhould be ſhewed in him. God uſeth alſo ſin or corruption it ſelf (which yet himſelfe worketh not, but ſufferreth to concurre with his own action in the wicked.) 1. To ſhew forth both his juſtice in puniſhing it, and his mercy in remitting it. 2. To work in us a hatred of ſin, true humilty, and an imploring of Gods grace, and thankfulnes for our delivery from ſin and death. The Lord hath made all things for his owne ſake, Pro. 16.4.Prov 16:4even the wicked but not wickedneſſe) for the day of evill.

The degrees of Gods providence, whereby he tendereth the whole world, and eſpecially mankinde, his choſen.We are further to conſider the degrees of Gods providence. For he reſpecteth indeed, and governeth all his creatures, but eſpecially mankinde, as being the chiefe and principall amongſt his works, and which being created according to his image hee hath adorned with very many benefits above all other creatures: And in mankinde eſpecially thoſe, whom he hath elected and choſen to eternall life, whom with the bleſſed Angels he maketh an everlaſting Church, that in them hee 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 ſerve for their ſafety.

Now have we explicated and made plain the definition of Gods providence, whereout ariſeth a Queſtion greatly to be conſidered: which is, Whether Gods providence extendeth it ſelf to all things. Anſ. Yea.The providence of God is the governing & guiding of every particular thing. to every litle thing doth the providence of God extend it ſelf. And that all things, both the greatest and the ſmalleſt of them, are ruled by the providence of God, and that his providence is extended to all actions and motions of all creatures, even of thoſe that ſin; ſo that all things, whatſoever are done, come not to paſſe but by the eternall counſell and purpoſe of God, either working them, as they have a reſpect and quality of good in them, or permitting them, as they are ſinnes, but moderating and governing all things, even ſin it ſelf, and directing them to his glory, and the ſafety of his choſen, is evident by this definition. But whereas this doctrine is either unknowne unto many, or contradicted by many, it requireth a more ample declaration, and ſounder confirmation out of Scripture. That all things therefore, whether ſmall or great, are ordered by Gods providence, is confirmed both by very many teſtimonies of Scripture, and alſo by reaſons drawne from the nature of God.

Teſtimony of Scripture for Gods providence.Of the teſtimonies which may be alledged for confirmation hereof, there are certain orders and ranks: For, ſome are univerſall and generall, which teach, that all events univerſally are ſubject to Gods providence. Some are particular, which prove, that each particular thing is ruled and guided by God. The former of theſe teſtifie and intimate Gods univerſall providence; the latter avouch and ratifie his ſpeciall providence. Now the particular teſtimonies concern either the creatures, or the events which daily befall the creatures: And the creatures which they concern are either unreaſonable, whether living, or without life; or reaſonable and voluntary agents, working either well or ill. The events alſo which they reſpect, are either contingent, or caſuall, or neceſſary. For the things which happen in the world are either caſuall, and depending on chance, in reſpect of us, who diſcry not their true cauſes: or contingent, in regard of their cauſes, which worke but with contingency: or neceſſary, by reaſon of their cauſes working neceſſarily in nature. Now to God nothing is caſuall or contingent but all things are neceſſary; although this neceſſity have a divers manner in reſpect of good and evill action.

p. 204A briefe Table of things ſubject unto Gods divine Providence.

The whole world is governed by Gods providence; and in the whole world

1. All things univerſally and generally: which Providence is called univerſall, or Generall Providence.

2. Each particular thing ſpecially: which kind of Providence is termed Speciall or Particular Providence: And by this are directed in ſpeciall,

1. Every ſingular creature

1. Unreaſonable, of which ſort, ſome are

1. Living.

2. Without life.

2. Reaſonable, ſuch as are

1. Angels,

1. Good, working freely and willingly good.

2. Evill, working freely and willingly evill.

2. Men,

1. Good, working freely and willingly good.

2. Evill, working freely and willingly evill.

2. Every ſingular event,

1. Caſuall,

1. Good.

2. Evill.

2. Contingent,

1. Good.

2. Evill.

3. Neceſſary,

1. Good.

2. Evill.

Now to all theſe heads, as it were, and principles, adde we ſome ſuch teſtimonies as are moſt cleere and famous: for there are infinite.

1Gods generall providence confirmed. Epheſ. 1.11. Acts 17.25. Num. 23.19. Nehem. 9.6. Eſay 45.7. Wiſd. 18.1.Eph 1:11Acts 17:25Num 23:19Neh 9:6Isa 45:7Wis 18:1The univerſall and generall providence of God is witneſſed by theſe: Hee worketh all things after the counſell of his owne will. Hee giveth to all life and breath, and all things. Hath hee ſaid, and ſhall he not doe it? and hath hee ſpoken, and ſhall hee not accompliſh it? Thou hast made heaven and earth, and all things that are therein, the ſeas, and all that are in them. And thou preſerveſt them all. I forme the light, and create darknes: I make peace, and create evill; I the Lord doe all theſe things. Wiſedome reacheth from one end to another mightily, and comely doth ſhee order all things.

2Gods particular providence over creatures renewed with reaſon. Ge. 45.8. & 50.20. Exod. 4.11. Joſ. 11.6. & 21.45. 2 Sam. 16.10. 1 Kings 22.20. Pro. 21.1. & 19.14 & 22.14. Eſay 10.5. Lament. 2.37. Dan. 4.32.Exod 4:11Josh 11:6Josh 21:452 Sam 16:101 Kgs 22:20Prov 21:1Prov 19:14Prov 22:14Isa 10:5Lam 2:37Dan 4:32Of the ſpeciall providence of God over reaſonable creatures, the hiſtory of Joſeph yeeldeth us notable teſtimonies. Ye ſent mee not hither, but God. When ye thought evill againſt mee, God diſpoſed it to good. Likewiſe the indurating and hardening of Pharaoh, Exod. 3.4, 7, 8, 9, 10, 14. Who hath given the mouth to man, or who hath made the dumbe, or the deafe, or him that ſeeth? Have not I the Lord? Therefore goe now, and I will be with thy mouth. The Lord ſaid unto Joſuah, Be not affraid for them, for to morrow about this time I will deliver them all ſlaine before Iſrael. There failed nothing of all the good things which the Lord had ſaid unto the houſe of Iſrael, but all came to paſſe. The Lord hath bidden him curſe David. Who ſhall entiſe Ahab, that he may goe and fall at Ramoth Gilead? and ſo forth: Thou ſhalt entiſe, and ſhalt alſo prevaile. The Kings heart is in the hand of the Lord: he turneth it whither-ſoever it pleaſeth him. A prudent wife cometh of the Lord. The mouth of ſtrange women is as a deep pit. He with whom the Lord is angry, ſhall fall therein. Likewiſe the Lord calleth the King of the Aſſyrians the rod of his fury. Who is he then that ſaith, and it commeth to paſſe, and the Lord commandeth it not? According to his will he worketh in the army of heaven, and in the inhabitants of the earth, and none can ſtay his hand, nor ſay unto him, What doeſt thou? Herod and Pontius Pilate, Acts 4.27.Acts 4:27with the Gentiles, and the people of Iſrael gathered themſelves together, to doe whatſoever thine hand and thy counſell had determined before to be done.

3His providence over creatures voide of reaſon. Pſal. 34.20. Job 37. Pſa. 104. & 134.7. Gen. 8.1. Pſal. 147.8, 9. Mat. 6.20, 30.Ps 34:20Job 37Ps 104Gen 8:1Ps 147:8Ps 147:9Matt 6:20Matt 6:30Of his providence in creatures, which are without reaſon, whether they bee living or not living, teſtimonies are extant every where in the Sacred Scriptures. The Lord keepeth all the juſt mans bones. Likewiſe, Hee bringeth up the clouds from the ends of the earth, and maketh the lightnings with the raine, hee draweth forth the winde out of his treaſures. God remembred Noah, and made a winde to paſſe upon the earth. Which giveth to beaſts their food, and to the young Ravens that cry. Your heavenly Father feedeth the fowles of the aire. If God ſo clothe the graſſe of the field, ſhall hee not doe much more unto you?

p. 2054. Of the providence of God governing things contingent, fortu…ing, and caſuall, theſe places of Scripture ſpeake: If a man hath not laid wait, 2. His providence over things caſuall & fortuning, Exod. 21.11. Mat. 10.21, 30 Jo… 1.21. Prov. 16.33. Joſua 7.Exod 21:11Matt 10:21Matt 10:30John 1:21Prov 16:33Josh 7but God hath offered him into his hand, then I will appoint thee a place whither he ſhall flee. Are not two Sparrowes ſold for a farthing, and one of them ſhall not fall to the ground without your Father? Yea and all the haires of your head are numbred. The Lord hath given, and the Lord hath taken it, bleſſed be the Lords Name. The lot is caſt into the lap, but the whole diſpoſition thereof is of the Lord. Thus God openeth the theft of Achan by lot.

5Gods providence in neceſſary events. John 19.36. Exod 12.46. Luke. 24.46. Marke 18.7. Mat. 24.2…. John 10.2…. Two neceſsities depending on Gods decree. Job 37.5, 6, 9, 10. Job 38.27, 28, 32. Pſal. 104.13, 14, 15.John 19:36Exod 12:46Luke 24:46Matt 24:2John 10:2Job 37:5Job 37:6Job 37:9Job 37:10Job 38:27Job 38:28Job 38:32Ps 104:13Ps 104:14Ps 104:15Of Gods providence in neceſſary events, if their neceſſity depend on the decree of God revealed in his word, we have theſe evidences: Theſe things were done, that the Scripture ſhould be fulfilled, Not a bone of him ſhall be broken. Thus it is written, and thus it behoved Christ to ſuffer, and to riſe again from the dead the third day. It must needs be that offences ſhall come. If it were poſsible, they ſhould deceive the very Elect. My ſheep ſhal never periſh, neither ſhall any pluck them out of mine hand. If their neceſsity depend on the order ſettled by God in nature, that i…, on naturall cauſes working by a naturall neceſsity, we have alſo theſe proofes thereof: God thundreth marvellouſly with his voice: he ſaith to the ſnow, Be thou upon the earth; likewiſe to the ſmall raine, and to the raine of his power. The whirle wind cometh out of the South, and the cold from the Northwind. At the breath of God the froſt is given. He cauſeth the bud of the herbe to ſpring forth by raine: he begetteth the deaw, the frost, the ice: he bringeth forth Mazzaroth in their time, he guideth Arcturus, he guideth the motions of heaven, and effectually worketh by them in theſe lower regions. Hee watereth the mountaines from his chambers, and the earth is filled with the fruit of thy workes. He cauſeth the graſſe to grow for the cattell, and herbe for the uſe of man, that he ma… bring forth bread out of the earth, and wine that maketh glad the heart of man, and oyle to make the face to ſhine, and bread that ſtrengtheneth mans heart. He appointed the Moone for certaine ſeaſons: the Sun knoweth his going downe. Thou makeſt darkneſſe, and it is night.

To thoſe teſtimonies of Scripture which ratifie Gods providence in ſuch neceſſary events, as depend on his decree revealed in his word, thoſe places alſo may be added, which confirme the reſurrection and raiſing again from the dead of thoſe bodies, which we carry about with us in this life: as, Who ſhall change our vile body, that it may be faſhioned like unto his glorious body, Geneſ. 3. Job 10.Gen 3Job 10according to the working whereby he is able even to ſubdue all things unto himſelfe. This corruptible muſt put on incorruption, and this mor…all muſt put on immortality. For ſeeing we ſee the ſubſtance of our bodies to be ſo many waies changed and ſcattered after death, when as they are moldred into duſt; it followeth therefore neceſſarily, that there is a providence of God, which taketh a moſt ſtrait and exact care even of the ſmalleſt duſt, whereby the ſubſtance of out bodies ſo often altered and diſsipated into infinite formes and parts, is againe in ſuch wiſe to be recollected, gathered together, and reduced to their firſt maſſe and forme, as that not other, but the ſelfe ſame bodies which wee have in this life, ſhall riſe againe. Againſt theſe places of Scripture alledged, ſome make exception, That the examples whereof theſe places ſpeake, are particular and propheticall events, administred by the ſpeciall counſell of God and that therefore there may not be framed a generall rule univerſally extending to all events. But againſt theſe we returne a threefold anſwer: For, 1. The like cauſes are found in all events, for which the Scripture affirmeth thoſe events afore recited to have beene done, or to be done by the counſell and decree of God: namely, the glory of God, and the ſafety of his choſen. The cauſes therefore of all events being like, we are to judge alike of all. For all wiſe men confeſſe, that a generall is well gathered out of the enumeration or numbring of many ſingulars or particulars, then, when as there cannot be alledged any different or unlike example. Neither doth any of the godly, and ſuch as conceive aright of the immeaſurable wiſedome of God, deny, that God hath moſt good reaſon for all things which are done, albeit they are not known to us, whereby all things are referred to thoſe two laſt ends. Wherefore thoſe things which God hath not fore-told, or hath not by the ſpeciall teſtimony of his word ſhewed to be done by his will, are no leſſe to be thought to depend upon his ſecret government, than thoſe things which he hath by plaine words expreſſed, p. 206that himſelf either would doe hereafter, or before had done. 2. We ſee the Scripture it ſelf not only to attribute the particular events of all, both ſpecials and generals, unto Gods providence; but further to transferre and apply the ſame to all the ſpecials and generals, which it ſpeaketh of ſingular and particular examples. Wherefore the Scripture will have the ſame alſo to be underſtood of all individuals and ſingulars. For,Gen. 8.1. Pſal. 135.7. John 9.3. Exod. 4.11. 2 Sam. 17.14. Pſal 53. 1 Kings 174. Mat. 10.29.Gen 8:1Ps 135:7John 9:3Exod 4:112 Sam 17:14Ps 53Matt 10:29 As God brought the winde upon the earth; ſo doth he bring the winde out of his treaſures: As he would that he, of whom it is ſpoken, ſhould be borne blinde: ſo doth he make the deafe and the dumbe, him that ſeeth, and the blinde: As he deſtroyeth the counſell of Achitophel; ſo he fruſtrateth the counſels of the Gentiles: As he commanded the Ravens to feed Elias; 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 evill happen to any of us, but at ſuch time and place, and ſuch manner, as pleaſeth God. For therefore doth the Scripture, to teach us how to collect and gather, recount ſo many examples of Gods providence. 3. There are alſo places of Scripture, wherein the general referring of all things to the providence of God, is plainly expreſſed, or is ſignified by a Synecdoche (which figure of ſpeech we uſe, when we ſignifie the whole by a part, or a part by rhe whole) or by the comparing of leſſer things with greater, or greater with leſſer.Ezek. 12.25.Ezek 12:25 The things that I ſhall ſpeake, ſhall come to paſſe. And God ſpeaketh not only thoſe things which he revealeth unto us, but whatſoever alſo from everlaſting he hath decreed and purpoſed with himſelf. Infinite almoſt are the teſtimonies which demonstrate, that the providence of God extendeth it ſelf to all things: but theſe now ſhall eaſily ſuffice. For by theſe verily it is apparent, That even every the leaſt and ſmalleſt thing, both good and bad, is ruled by the providence of God: yet in ſuch wiſe, as that thoſe things that partake of the nature of good, are not only done according to the providence of God (that is, God not willing, neither commanding, nor working them, but permitting by his providence, and directing them unto the ends by him appointed) but alſo by the providence of God, as the cauſe: but thoſe thigns which are evill, are done according to the providence, but not by the providence of God, that is, God willing, commanding, and working them. For all good things are done, God willing them; evill, God permitting. And God willeth thoſe things, by his will, which he liketh, worketh, and commandeth. He permitteth thoſe things, which he neither liketh, nor commandeth, nor worketh, nor furthereth: but which he condemneth, forbiddeth, and puniſheth. That appeareth eſpecially out of thoſe teſtimonies, which are alledged concerning reaſonable creatures. For they ſhew, that all reaſonable creatures, both Angels and men, and thoſe both good and bad, are ruled and governed by Gods providence; but ſo, that whatſoever good is in them, that is from God himſelf, who worketh this in reaſonable creatures: but whatſoever ill is in them, is of themſelves, being by nature evill, not of God who is moſt good. All good things God himſelf worketh in reaſonable creatures: but evill things he permitteth in reſpect of other things that are good.

The reaſons and arguments to prove things to be done by the providence of God.The reaſons, whereby is demonſtrated, That the providence of God extendeth it ſelfe to all things, are almoſt the ſame with thoſe which prove, that there is a providence of God.

1Gods omnipotency.Nothing can be done without his will who is omnipotent: Therefore nothing can be done, God ſimply not willing it, becauſe he is omnipotent. Wherefore whatſoever is done in the world, that muſt needs be done, God willing it either ſimply, as God ſimply willeth good things; or after a ſort, as hee in ſome ſort willeth even thoſe things which are evill.

2His wiſedomeIt 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 government extend it ſelfe: But God is a governour infinitely wiſe,Iſa. 40 2….Isa 40:2 and hath in his power all things. Why ſayeſt thou, O Jacob, and ſpeakest, O Iſrael, My way is hid from the Lord, and my judgment is paſſed over of my God? Therefore he ſuffereth nothing to come to paſſe without his certain and determined counſell. And further, if the number of things were infinite, yet were God ſufficient for the adminiſtring of them: ſeeing he is of an exceeding and infinite p. 207wiſdome. And therefore he eaſily taketh care of all things that are created; which although they be many, yet in themſelves, and moſt of all in reſpect of Gods infinite wiſedome, they are finite and limited.

3God willeth the ends of all things.He that willeth the end or conſequent of any thing or event, he willeth alſo the meanes or antecedent of that event, whereby the end is come unto: But GOD willeth the ends of all things, and events, whether good or bad: Therefore he willeth univerſally all things which are, and are done, if not ſimply, yet in ſome ſort and reſpect. For whatſoever things are, or are done in the world, either they are the end and conſequent, or the antecedent and meane, whereby to attaine unto the end. The Major is manifeſt. The Minor is thus proved: God will that is good: But of all things there are ſome ends moſt good; otherwiſe God, by reaſon of his immenſe goodneſſe, would not permit them to be done.Prov. 16.4.Prov 16:4 The Lord hath made all things for his owne ſake, yea even the wicked for the day of evill: Therefore the ends of all events are wrought by the will of God.

4God is the firſt cauſe.The firſt cauſe is that which doth not depend of any other, but whereof all ſecond cauſes, and their actions and motions depend and are governed: But God is the firſt cauſe of all things: Therefore God and his counſels and works do not depend or are governed of any other, but all other things of him: neither according to others actions doth he determine of his, but himſelf decreeth all things ſo to be done: that is, God hath not therefore determined or decreed any thing, for that he fore-ſaw the ſecond cauſes would ſo doe; but therefore all things ſhall be ſo, for that they are ſo determined or decreed by him. Now, to depend of another, is, upon conſideration firſt had of anothers action, whether preſent, or paſt, or to come, to be moved thereby to determine, and doe a thing.

5The unchangeableneſſe of God. fore-knowledge.What God unchangeably fore-knoweth, he alſo unchangeably willeth from everlaſting: But God from everlaſting fore-knoweth unchangeably all things, even thoſe things which are moſt mutable: Therefore hee would from everlaſting unchangeably all things, either ſimply, or in ſome ſort and reſpect. The Minor is manifeſt. The Major is thus proved: All certain and unchangeable preſcience or fore-knowledge, dependeth on an unchangeable cauſe: But there is no unchangeable cauſe beſides Gods will: for all ſecond cauſes are in themſelves changeable; and might not have been: Therefore Gods will alone is the cauſe of his unchangeable preſcience; that is, God therefore fore-knoweth that a thing ſhall be ſo, becauſe he willeth and decreeth it to be done ſo, either ſimply, or in ſome reſpect. For if he ſimply would it not, it could never have been done and fore-known of him. The ſumme is, Gods wil and decree is the cauſe both of the event, and of the foreſeeing or knowing of it: but the fore-ſeeing is not the cauſe of the effect. Moreover, preſcience in God is not ſevered from his will and working, as in creatures: but they are both but one thing, differing in conſideration only. Hath he ſaid it, Mum, 23, 19.and ſhall he not doe it? And hath he ſpoken, and ſhall he not accompliſh it?

6God the cauſe of all good, as it is good.All naturall good things are from God, as the firſt cauſe: But all the faculties, motions, actions of all things, as they are meerly ſuch, are naturall good things; that is, things made and ordained of God in nature: Therefore all are from God their authour and effecter, and are wrought by Gods providence. In him, we live, Acts 17.28.Acts 17:28and move, and have our beeing.

A confutation of certaine Sophiſmes or Cavils, which are wont to be objected againſt the providence of God, moving and governing all and every particular, whether good or bad, great or ſmall, moſt juſtly.

The firſt, of confuſions, and things diſordered in nature.

NO confuſed or diſordered things have their beeing, or are governed by the providence of God: But whatſoever things are under the Sunne, are confuſed, 1 Cor. 14.3. Eccleſ. 1.4.1 Cor 14:3Eccl 1:4becauſe all are vanity: Therefore they are not ruled and governed by divine providence. Anſw. The p. 208Confuſions, as they are ſuch, are not from God as efficient of them, but directing them.Major propoſition, conſiſting of doubtfull termes, is to be diſtinguiſhed. No confuſe things (true, if they be ſimply confuſe) are governed by the providence of God, that is, the providence of God working them, as they are confuſe. All things that are under the Sunne, that is, humane things are confuſe and vaine: true, but not ſimply, ſo that no order and good at all lyeth hid, and is found in that confuſion. For if they were ſuch, God, for his great goodneſſe and juſtice, would not permit them to be done. Wherefore, if by the confuſion of the world they collect and conclude, that there is no providence, there is more avouched in the concluſion, then was contained 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 things in the world are well ordered, as the celeſtiall motions, the preſervation of the kinds of all things, common-weals, the puniſhments of the wicked men, & many more, it may not by this argument be concluded of all things, but of thoſe only, which are done againſt the order by God appointed, that they are not governed by his providence: but thoſe things, in which a moſt manifeſt order doth appeare, ſhall be an evident teſtimony of Gods wiſedome and effectuall working. But if then they conclude, that thoſe diſordered things are not ruled and governed of God; ſo alſo ſhall there be more ſaid in the concluſion, than was in the premiſſes. For it followeth thereof, Not that the things confuſe and troubled, but that the confuſion or troubling of order, which is in them, is not of God: As the wicked were created of God, albeit their wickedneſſe proceeded not from God, but from themſelves. For every thing is not neceſſarily avouched of the concrete, or ſubject ſo qualified, which is affirmed of the abſtract, or quality it ſelfe. Wherefore, if it be again replied, putting this Major, That diſordered things are not, or are not ruled of God: and therfore many things in the world not done by his providence; even thus too, is the Major diverſly faulty. For, 1. Be it that it be granted, that things diſordered, if they be ſimply ſuch, are not, or are not ruled of God:There is order even in diſordered things. yet cannot this be granted of them, if both confuſion and order in divers reſpects be found in them. Now neither Divels nor men commit any thing ſo repugnant to the order ſettled by God, wherein, albeit in reſpect of their corrupt will it be moſt diſordered, there is not yet the moſt wiſe order of divine juſtice, power, and goodneſſe lying hid under that conſuſion, which themſelves had cauſed: and for the moſt part alſo the ſame doth manifeſtly appeare; the event, or God himſelfe by his word declaring it. Great confuſion was there in the Jewes deteſtable murther, when they crucified the Sonne of God, and yet notwithſtanding the hand and counſell of God hath defined and determined nothing with more wonderfull order and wiſedome, than the death of his Sonne for our ſins. All humane things therefore are vaine; not in reſpect of the will and decree, or providence of God (for if we reſpect it, they are moſt well ordered, even ſuch as in mens judgements ſeeme moſt diſordered) but in reſpect of men, as concerning both the fault and puniſhment. For, 1. All our things, God not illightning, correcting, and directing us by his Spirit, are evill, and diſpleaſing God. 2. They obtaine not their expected and hoped events, or thoſe at leaſtwiſe not firme and ſtable, neither ſuch, wherein ſound and ſolide felicity and bleſſedneſſe doth conſiſt. 3. That wiſdome alſo, which is the knowledge of Gods will, and a true deſire to be obedient thereunto, in this life is joyned with manifold errours, ſinnes, and calamities: Therefore humane matters are not ruled of God, that is, working them, as they are confuſe, and ſins: but are ruled of God permitting ſinnes, even as they are ſins, and directing them to moſt good ends; but working all that is good, even thoſe things which lye hid in things diſordered and confuſe. Moreover, The evils which juſt men ſuffer, and the good which the unjuſt enjoy, ſeem diſordered in mens judgements: but according to the judgment of God, there is a moſt juſt order in them, for thoſe cauſes which are uttered in the word of God. And thoſe things are to be removed from the will and working of God, not which in our judgement, but which in the judgement of God are diſordered. Repl. They who are againſt God, are not ruled and guided by God. Divels and wicked men are againſt God: Therefore they are not ruled and guided by his divine providence. Anſw. Wee grant the whole reaſon in ſome reſpect, namely, that Divels and wicked men are not ruled of God p. 209by his ſpeciall providence, that is,The wicked are not ruled of God ſo manifeſtly as the godly; & they withſtand Gods revealed will, but not his ſecret wil. by his holy Spirit lightning their mindes with the knowledge of Gods will, and inclining their hearts not to reſpect and execute in their actions their owne luſts, but the knowne will of God, and ſo themſelves to worke well together with God, who by them worketh well. But they are ruled and governed of God, by his generall & ſecret providence or government, ſo that they cannot doe any thing but what God hath decreed to doe by them; and are the inſtruments of his puniſhments and benefits, though themſelves thinke and reſpect ſome other thing. According to his will he worketh in the army of heaven, Dan. 4 3….Dan 4:3and in the inhabitants of the earth, and none can ſtay his hand, nor ſay unto him, What doest thou? The Kings heart is in the hand of the Lord, as the rivers of waters: Prov. 21.1.Prov 21:1he turneth it whither ſoever it pleaſeth him. God moveth, inclineth,Gen. 45.5, 7.Gen 45:5Gen 45:7 and ruleth the wicked wil of Joſephs brethren in ſuch wiſe, as not to kill Joſeph, but freely to ſell him to the Iſmaelites, that by this means he might tranſport the family of Jacob into Egypt, nouriſh, & multiply them, and being oppreſſed by long ſervitude and bondage, gloriouſly deliver them. 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, hired ſouldiers, Eſay 10.5.Isa 10:5doing ſervice to God: whom yet their own ambition, cruelty and coveteouſneſſe carried, to take weapons againſt the Jewes. Likewiſe, every-where in Scripture God is ſaid to infatuate and beſot the wicked, to ſtrike them with a giddineſſe, to mad and amaſe them, to effeminate them, to fill them full of feare, ſo that their ſpirits faile them at the noiſe of the falling of a leafe: to rule the ſwords of the wickedwith his hand, to obdurate and harden their hearts. By theſe and the like it is manifeſt, that even the deliberations, counſels, and actions of the wicked, are ſubject to his divine providence and government: and that it is not an idle permiſsion in them, but an effectuall working of God, inclining their wils, and guiding their actions at his good pleaſure.

The ſecond Sophiſme, of the cauſe of ſinne.

OBject. 1. All the actions and motions of all creatures are done by the will and working of God. Many actions (as the ſelling of Joſeph, the Aſſyrians warring against the Jewes) are ſinnes: Therefore ſinnes are done by the will and working of God, and by force of conſequent, the opinion of univerſall providence maketh God the authour of ſin. Anſ. There is a fallacy of the accident in the Minor propoſition. Actions are ſinnes, Actions are no ſins in themſelves, but by an accident.not in themſelves, and as they are actions, but by an accident, by reaſon of the corruption of the inſtrument in thoſe actions, which God worketh moſt juſtly by him, he not reſpecting this, as to obey therein the known will of God. This corruption or defect of the creature, and the action which God worketh by the creature, concurre together by an accident. For neither is eſſentiall to other, neither the cauſe of other, but each is to other accidentary. For both God would have wrought that ſelfe ſame puniſhment, which he inflicted juſtly on the Jewes by the Aſſyrians ſinning, by an inſtrument not ſinning: and the Aſſyrian, if it had pleaſed God to correct his will, might gave been notwithſtanding the inſtrument of Gods wrath, and yet good, how great ſoever ſeverity he had exerciſed toward the Jewes: As when God by his good Angels ſlayeth the wicked hoast of the Aſſyrians. Sin therefore, which is in the actions of the creature, is not done by the will and working of God, but by an accident, to wit, as God willeth and worketh thoſe actions, which are ſins by the fault of the creature. The ſumme of all cometh to this: The good action of God, exerciſed by an evill and corrupt inſtrument, is no otherwiſe the ſinne of the bad instrument, than water which cometh pure out of the fountaine, is made impure, running through uncleane places: or the beſt wine coming out of a good veſſell, wexeth ſowre and eager, being put in a corrupt veſſell, according to that of Horace, Ʋnleſſe the veſſell bee pure, Horat. lib. epiſt. 2.whatſoever thou powreſt in, ſowreth: or further, than the good worke of a good Judge, is the evill worke of an evill ſervant or miniſter: or the riding of a good horſe-man, is the halting of a lame horſe. In all 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 doth but by an accident concurre with it: after this manner, The going p. 210of a lame horſe is a plaine halting. The horſe-man willeth and worketh the going of the lame horſe: Therfore he willeth and worketh the halting. In like ſort, the Divel is created and ſuſtained by God. The Divel is wicked: Therefore the wickednes of the Divel is from God, as the author and effecter thereof. Both which reaſons are alike ſophiſticall and falſe.

Many things in reſpect of the creatures are ſins in themſelves.Repl. 1. Thoſe things which are in their owne kind ſinnes, or unto which the definition of ſin agreeth, they are in themſelves ſins. Many actions are in their own kind ſins, as theft, lying, adultery, murder: Therfore they are ſins in themſelves. Anſ. It is a fallacy, reaſoning from that which is in ſome reſpect ſo, to that which is ſimply ſo. For, the whole argument is granted concerning actions prohibited by God, in reſpect of the creatures, as they are committed of them againſt the law of God knowne unto them, either by generall or ſpecial commandement, or they are not done to that end principally, as thereby to doe and execute the known will of God. The reaſon thereof is certain, and expreſſe in the Scriptures; becauſe the will of God, revealed in his word, is the only and ſurest rule of goodneſſe and rightneſſe in the creatures. Wherefore, if thoſe motions and actions accord to the will of God, they are in themſelves good and pleaſing to God: but thoſe actions which diſagree from his will, are in themſelves ſins, which God abhorreth and puniſheth. Whatſeever is not of faith, is ſinne: that is,Rom. 14.23.Rom 14:23 whatſoever reſteth not on the certain commandement of God, neither is done to that end,no action evill in it ſelfe, in reſpect of God. as thereby to obey the knowne will of God. But the argument on the other ſide is falſe, if we reſpect the will of God moving and working 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 unjust, whether he worke by the good, or by the wicked: Becauſe ſeeing he is moſt good, his will only is the rule of juſtice: and ſeeing he oweth nothing to any man, he cannot to any man be injurious. Wherefore to ſpoyle another againſt the law and commandement of God, is ſinne in it ſelfe, and theft. But God commanding, by an eſpeciall commandement, the Iſraelites to ſpoyle the Egyptians, it was not theft, but a worke good in it ſelfe, both in reſpect of God,…xod, 12.… by this meanes puniſhing the unjuſtice of the Egyptians: as alſo of the Iſraelites doing it to this end, that they might obey therein the ſpeciall will and commandement of God: which if they had done without this commandement, they had committed theft.

Repl. 2. He that willeth and worketh an action, which is in it ſelfe ſin, willeth and worketh ſins: God willeth thoſe things which are ſins in themſelves in reſpect of mans will, but not in reſpect of his will.God willeth thoſe actions, which in themſelves are horrible ſinnes; as are the hainous offences of Abſolon, the lying of the Prophets, the cruelty of the Aſſyrians making waſte of Jury: Therefore God willeth and worketh ſin. Anſw. The Major is true of one, who worketh an action which is ſin, and diſagreeth from the law of God in reſpect of his will, 1 Kin. 22.23. Eſav 10.1 Kgs 22:23who worketh it; and is not true of others: but the Aſſyrians actions, and of others finning, which God effectually would, were ſins, not in reſpect of the will of God, but of the will of the men themſelves ſinning: For, though God would the ſame thing; yet he would it not in the ſame ſort that they. But that this anſwer, as alſo the former, may be the better underſtood, & may be with greater certainty oppoſed againſt the like ſophiſms, which humane reaſon in great number frowardly wreſteth againſt Gods providence, this generall rule is to be obſerved, the truth whereof is manifeſt, and the uſe great in Philoſophy, both Naturall, and Morall, as alſo in Divinity. One and the ſame worke or action, A rale to be obſerved of good and evill cauſes, of one and the ſame effect.or effect in ſubject or matter, is in conſideration, manner, and forme made most diverſe, good and bad, according to the diverſity 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: and a good cauſe is in it ſelf a cauſe of good; by an accident a cauſe, of an evill and bad effect, or vice, which is inherent and remaining in the effect, by reaſon of a bad and vicious cauſe, concurring in the producing of that effect: and contrary, a bad and evil cauſe is in it ſelf a cauſe of evill; but by an accident, of good: which good is in the effect, by reaſon of a good cauſe concurring there-with to the producing of that effect. Now then, whatſoever God doth, cannot be but most good, and moſt just: ſeeing both himſelfe is moſt good, and hath no ſcope or ends of his counſels and works, but ſuch as are moſt good, alwaies agreeing with his nature and Law: namely, his glory, and the ſafety p. 211and ſalvation of his choſen. But the creatures action is then good, when both themſelves are good, and have a good end propoſed unto them of their action: which end they have, when as they execute the commandement of God either generall or ſpecialls being moved by the cogitation of his commandement, whether they have, or have not any knowledge of the counſell and purpoſe of God, why he commandeth this or that thing to be done. And the action of creatures is evill, when hoth themſelves are evill, as alſo when, being forſaken and not corrected by God, they doe a thing without his commandement, or not to that end; as thereby to obey him. Wherefore that worke, the working and doing whereof is aſcribed by the Scripture both to God and to a corrupt and evill creature, muſt needs be good, in reſpect of God; and evill, in reſpect of the creature: neither what is evill in that worke, may be attributed to God; neither what is good, unto the corrupt creature, but by an accident. So the afflicting or waſting of the Jewes was in ſubject and matter one and the ſame worke, which both God would, ordayned, and wrought; and the Aſſyrians executed: yet in conſideration and reſpect, it was not the ſame, but moſt diverſe. For, in reſpect of God, purpoſing by this meanes to puniſh the ſins of the Jewes, it was the power and moſt holy worke of God: in reſpect of the Aſſyrians, who were both wicked, cruell, ravenous, and bent not upon the will of God, which they were ignorant of, but on the fulfilling of their whole rapacity and hatred againſt the law of God, it was wicked robbery, the proper work of the Aſſyrians (as it is expreſly ſhewed, Eſay 10.7.) which God neither would nor intended, nor wrought in the Aſſyrians. Wherefore neither the proper worke of the Aſſyrians, can be attributed to God, nor the proper worke of God unto the Aſſyrians, but by an accident; becauſe namely in one and the ſame loſſe and waſte which God brought upon the Jewes by the Aſſyrians, the unjuſt worke of the Aſſyrians did, by an accident, concurre with the moſt juſt worke of God. Even as a Judge is not therefore made a thiefe, nor a thiefe made a Judge, becauſe a juſt Judge putteth to death a robber by an evill executioner, and a thiefe; but one and the ſame ſlaughter is a juſt puniſhment, in reſpect of the Judge; and murther, in reſpect of the executioner being a thiefe. So a Captaine lawfully waging warre, and laying waſte the country of his enemies, doth well: but the wicked ſouldiers, who fulfill therein, and follow their owne luſts, ſinne. So God afflicting Job, thereby to try him, doth juſtly: Satha… and the Caldeans, ſpoyling and vexing him, for to fulfill their owne luſts, and to deſtroy him, doe wickedly. Wherefore it is a moſt true rule: The end maketh the kind of action either the ſame or diverſe.

God doth not will or worke ſinne it ſelfe, but onelyonly permitteth it.Repl. 3. That which cannot be done, God ſimply not willing it, is done, God willing it: But ſin, as it is ſin, cannot be done, God ſimply not willing it: becauſe God is omnipotent, Therefore ſin muſt needs be done, God willing it. And ſo it followeth, that not onelyonly evils of paine and puniſhment, but evils of crime and offence alſo, are done by the providence of God. Anſ. The conſequence of this argument is to be denyed: becauſe the Major hath not a ſufficient enumeration: for this member is wanting, namely, God permitting it. For that which is not done, God not willing it, may be done, God either willing it or permitting it: Or wee may anſwer, that the Major hath an ambiguity and doubtfull meaning in it. For, God to will a thing, is taken ſometimes, as for him to approve and worke it: ſometimes, for his permitting, or not hindering a thing from being done. This, to permit, is in ſome ſort to will, and that he will not inhibit it, although he diſlike and puniſh it. Sinthen is ſaid to be done, God willing it; not as if he doth intend, like, and worke ſin, as it is ſin; but becauſe he doth permit it: that is, he by his juſt judgment ſuffereth ſinne, which riſeth from the corruption of his inſtruments, to concurre in the action, which he exerciſeth by vicious and corrupt creatures, with his holy worke; while hee indeed moveth and bendeth them by objects whither himſelfe will, but doth not correct them by his ſpirit, that ſo with God working well, they alſo may work well, that is, according to the knowledge of his divine will, and with purpoſe of being obedient thereunto.

not to bereave, but to be bereave of Gods knowledge is ſinRepl. 4. The privation or bereaving of the knowledge of Gods will, and of rightneſſe, is from God, as worker and effecter thereof. This privation is ſin. Therefore ſinne is from p. 212God as efficient thereof. Anſ. There are foure termes in this Syllogiſrne: For, privation in the Major is taken actively, to derive, bereave, forſake, to withdraw the grace of his ſpirit, not to keepe the creature in that goodneſſe, wherein he was created, nor to reſtore him to it, being loſt. This worke of God is moſt juſt, nothing repugnant to his nature and lawes: either becauſe it is the moſt juſt puniſhment of ſin, or becauſe God oweth nothing to any creature, & therefore cannot be injurious to any, or an accepter of perſons, whatſoever he doth determine of his creature. In the Minor privation is taken paſſively, & 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, becauſe it is received, & is in the creatures, they themſelves willing & procuring it, againſt the law of God, it is ſin in them, & 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. Briefly privation commeth from God, as it is a puniſhment; and commeth not of God, as it is ſin, and repugnancy in the creatures againſt the Law of God.

To rule ſinn is not to work them.Obj. 2. When a creature is ſaid to be ruled of God, it is meant, that his actions are from God, and are directed to the glory of God, and the ſafety of his choſen: But the creatures, even when they ſin, are ruled of God. Therefore ſins are wrought by God. Anſ. The concluſion pulleth in more, than was in the premiſſes. For this only followeth of them: therefore the actions alſo of ſinners, as they are actions (that is, as they are not ſins; but motions wrought by God) are from God, and are ruled of him. For he will the actions: but the pravity and naughtineſſe of the action, which is from men, he will not. Moreover, God through his great goodneſſe ruleth and guideth ſins alſo, as they are ſins: yet not by working them, but by permitting them, and deſtining and directing them to certain ends, and thoſe moſt good.

Obj. 3. Of thoſe things which are done by Gods providence, God himſelf is author and efficient. But all evils, even of crime and offence, are done by the providence of God. Therefore God is author of all that is evill. Anſ. The Major is to be diſtinguiſhed: Thoſe things which are done by Gods providence, that is, Gods providence working them, or are done as proceeding from it, God worketh them. But all evill things are done by Gods providence; yet not all alike. Evils of puniſhment, becauſe they have in them … reſpect and conſideration of good, are done as proceeding from the providence of God: for God hath from everlaſting decreed them, and in time, order, and manner determined by him, worketh them. Evils of crime, or ſins, as they are ſuch, are not done as from or of the providence of God, but according unto the providence of God; that is, they are done by the providence of God, not working them, but permitting, determining, and directing them to moſt good ends, and moſt agreeable to his nature and law. For evils of crime, or ſins as they are ſuch, have not a reſpect & conſideration of good in them, as evils of puniſhments have. Therefore God did not decree or will to worke them, but he decreed to permit them, and not to hinder them from being done by others, and from concurring in actions with the holy and ſacred work of God, partly to exerciſe his juſtice in puniſhing ſome, and partly to declare his mercy in forgiving others.

The third Sophiſme, of contradictory Wils.

HEe that in his ſecret will will that to be done which he forbiddeth in his law, hath in him contradictory & flat repugnant wils: But God in his ſecret will will that to be done which he forbiddeth in his law, as robberies, ſpoyles, rapes, murthers: Therefore he hath contradictory wils. Anſ. I. We grant the whole argument, if therein bee meant theſe evill actions in ſuch ſort as they are committed againſt the Law by the creatures, and ſo become ſinnes. For in this ſenſe God neither willeth them, nor alloweth of them, but onelyonly as they are certaine motions, and puniſhments of ſinne.Anſw. 2. The Major is to be diſtinguiſhed: He contradicteth, or is contrary to himſelfe, who will and will not the ſame work, that is, in the ſame manner and reſpect: God will and will not the ſame, but in a diverſe manner and reſpect. Hee will and worketh it, as p. 213it is a motion and action, and alſo a puniſhment of ſin, or any thing agreeing with his Law and juſtice, as a triall, or exerciſe, or martyrdome of the godly. He willeth not, neither alloweth or commandeth, nor worketh any thing, as by reaſon of the corruption of the inſtrument, by which he exerciſeth his work: it ſwerveth from his divine juſtice and law. Now in a divers manner and reſpect, to will, and not to will the ſame, and yet to determine on that part, whereof the reaſons ſeeme ſtrongeſt, is not in us, much leſſe in God, abſurd or repugnant. The waſte of Iſrael, which the Aſſyrians wrought, God willeth as a puniſhment, which his juſtice of right did require: he willeth it not, but condemneth, and afterwards moſt grievouſly revengeth it in the Aſſyrians, in aſmuch, as it was not the execution of Gods wrath, but a fulfilling of their own wrath and luſts againſt his law. So God willeth, that all ſhould obey his word and be ſaved: 1. In reſpect of his love towards all: for he is delighted with the death of no man. God willeth the obedience of all, as concerning his commanding it unto all: but not as concerning his ſecret working of it in whom he will.2. In reſpect of his commandement, and inviting of all to repentance. But he will not that all be converted and ſo be ſaved, in reſpect of his working or efficacy: that is, he commandeth all men indeed to repent and beleeve, and promiſeth life to all that beleeve; but he doth not any where promiſe that he will work by his ſpirit in all, that they ſhould beleeve and be ſaved. For if he would this, it muſt needs be, that either all ſhould obey Gods commandements and be ſaved, or that God ſhould not be omnipotent. Repl. If God willeth one thing in ſignification, or by his commandement, and willeth effectually, or by his efficacy and working, another; he ſhall be changeable and a diſſembler. Anſw. This doth not thereof follow.God no diſſembler. For even when he willeth effectually thoſe actions which are ſins, he doth indeed deteſt them, as they are ſins: and when he commandeth obedience, he doth in earneſt exact it of all. But this will of ſignification, or commandement of God, doth not teſtifie, or declare, what he will work in all; but what agreeth with his mind, what he alloweth, what he requireth, and what every one oweth unto him. God therefore diſſembleth not, neither is contrary to himſelf: becauſe he doth not in all places, nor at all times manifeſt his will unto his creatures: and his will of puniſhing is not diſagreeing from his law.

The fourth Sophiſme, of contingency and liberty or freeneſſe.

Gods government doth not take away, but eſtabliſh the liberty of the creatures will.THat which is done by the unchangeable decree of God, is not done contingently and freely. But all things are done by the unchangeable decree, or counſell, or providence of God: Therefore nothing is done contingently and freely. Anſw. The Major is either particular, and ſo concludeth nothing, or being generally underſtood, is moſt falſe. For, An effect which is the ſame in ſubject and matter, is changeable and unchangeable, neceſſary and contingent, in reſpect not of the ſame cauſe, but of divers, of which together it is produced and doth depend, and whereof ſome are changeable, ſome unchangeable. In reſpect therefore of the ſecond and neereſt cauſes, ſome effects are neceſſary and certain, which are produced out of cauſes alwaies working after one ſort; ſome are changeable, which have a changeable cauſe, that is, ſuch as is not alwaies working after one ſort, and producing the ſame effects. In reſpect of the first cauſe, namely, the decree of God, which is unchangeable, all effects are unchangeable and moſt certain, even thoſe, which in reſpect of ſecond cauſes are moſt uncertain. As, That the bones of Chriſt ſhould not be broken, it was a thing contingent, in respect of the bones, which in their own nature might as well have been broken, as not broken; as alſo of the Souldiers, who, as concerning the nature of their will, might have choſen to doe either; but in reſpect of the decree of God, it was neceſſary: for by his decree were the wils of the Souldiers ſo ruled, that they could not then, neither would chuſe the contrary. Wherefore the unchangeableneſſe of the decree of God, which is a neceſsity by ſuppoſition, or conditionall, doth not take away either the contingency of events, or the liberty and freeneſſe of a created will, but rather maintaineth, and confirmeth it. For God accomp…iſheth his decrees by reaſonable creatures according to the condition of their nature, when as by objects repreſented and ſhewed to their underſtanding, he inclineth and bendeth their will, that it ſhould with free and inward motion chuſe or refuſe that which p. 214ſeemed good from everlaſting to God, and was decreed of him. For, if when God worketh well by evill creatures, there is not taken away in them, through the decree or providence of God, and his good working, that which is accidentall to them, that is, corruption: how much leſſe ſhall that be taken away, which is eſſentiall unto them, even to work freely? So the bleſſed Angels are changeably good, as concerning their nature: but they are unchangeably and neceſſarily only good, according to Gods decree and directing of them; and yet freely: ſo that how much the more effectually they are moved by the Spirit of God, ſo much the more freely, and with greater alacrity and propenſion they will, and doe onelyonly that which is good. Judas, the Jewes, Herod, Pilate, the Souldiers delivered and crucified Chriſt freely,Acts 5.28.Acts 5:28 and with great willingneſſe and pleaſure, and yet they did whatſoever the hand and counſell of God had determined before to be done.

Object. 2. That which is done by the unchangeable decree of God, is not done contingently, but neceſſarily. All things are done by the unchangeable decree of God: nothing is therefore done contingently, neither by Fortune nor Chance, but all neceſſarily: which is the Stoickes doctrine of fate or deſtiny. Here, before wee anſwer to this objection, wee muſt know the ſignification of the words, and the difference between the opinion of the Stoickes and Chriſtians. Neceſſarily is that which cannot be otherwiſe than it is.The difference between neceſſary and contingent things. Contingent is that, which is indeed, or is done, but might notwithſtanding not have been, or have been done otherwiſe. Neceſsity therefore and contingency is the order which is between the cauſe and the effect, unchangeable or changeable. And becauſe the effects follow of their cauſes unchangeably, either in reſpect of the nature it ſelfe of the cauſes, or in reſpect of ſome externall cauſe, which deſigneth and appointeth another cauſe to a certain effect: and becauſe alſo the effects themſelves cannot be more unchangeable, than are their cauſes: therefore there is ſaid to be a double neceſsity:The difference between abſolute neceſsity, and neceſsity of conſequence, or ſuppoſition. One abſolute or ſimple, which is of them, whoſe oppoſites or contraries are ſimply unpoſsible, in reſpect of the nature of the cauſe or ſubject whereof it is affirmed: as are the eſſentiall and perſonall properties of God: to wit, God is, God liveth, God is juſt, wiſe, &c. God is the eternall Father, Sonne, and holy Ghoſt. The other is neceſſity of conſequence or by ſuppoſition, which is the immutability and unchangeableneſſe of thoſe effects which follow of cauſes, which cauſes being ſuppoſed or put, the effect muſt neceſſarily follow; but the cauſes notwithſtanding themſelves might either not have been, or might have been changed. So are thoſe things neceſſary which God hath decreed that they ſhould be done, in reſpect of the unchangeableneſſe of his decree, which decree yet God moſt freely made; that is, hee might from everlaſting either not have decreed it at all, or have decreed it otherwiſe, according to thoſe wordes: Thinkeſt thou that I cannot now pray to my Father, and hee will give mee moe than twelve legions of Angels? Mat. 26.53.Matt 26:53How then ſhould the Scripture be fulfilled? Likewiſe, Thoſe things are called neceſſary, which are done indeed by ſuch ſecond cauſes as are ſo made of God, that by their owne nature, they cannot doe otherwiſe than they doe; but yet may be by God himſelfe either taken away, or hindered, or altered and changed: As the Sun, and the ſhadow going forward in conſequence (or order of nature) with the Sun; and yet conſiſting and ſtanding ſtill in that battell of Joſhua, and returning backwards in the daies of Ezechias: the fire, burning bodies within the reach thereof, which are capable of burning; and yet not burning the three Children in the furnace of Babylon: or thoſe things which are indeed in their own nature apt to produce a contrary or diverſe thing, or to forbeare producing of their effect; and yet notwithſtanding, cannot doe otherwiſe, becauſe they are ſo moved by God, or by other cauſes; which although they be not changed, yet might have been changed; or when they worke ſo, cannot withall not worke, or worke otherwiſe, becauſe two contradictories cannot be both at one time true.

Fortune and Chance.Fortune and Chance are ſometimes taken for the events themſelves, or effects, which follow cauſes that are cauſes but by an accident, by reaſon of ſuch cauſes as are cauſes by and in themſelves, but not knowne to us: as when we ſay, good or evill fortune, happy or unhappy chance. Sometimes they ſignifie the cauſes of ſuch events: either p. 215the manifeſt cauſes, which are cauſes but by an accident (as when any thing is ſaid to be done by fortune, or by chance) or the hidden and unknown cauſes, which are cauſes by and in themſelves: As it is ſaid in the Poet: Omnipotent fortune and fate inevitable. And they are wont to call that fortune, which is a cauſe by an accident in voluntary agents, whoſe actions have ſome event, that ſeldome happeneth, beſides their appointment: As he that digging with purpoſe to build, findeth treaſure. Chance they call an accidentall cauſe in naturall agents, whoſe motions have effects, neither proper to them, neither alwaies happening, and that without any manifeſt cauſe directing it: as if a tyle falling from an houſe, kill one that paſſeth by.

Fate or deſtiny. The difference between the Stoickes & the Churches doctrine concerning Gods providence.By the name of Fate or Deſtiny, ſometimes is underſtood the decree and provide…ce of God: As that of the Poet, Leave off to hope that the fates of the Gods are moved with entreaty. But the Stoickes by this word underſtood the immutable connexion and knitting of all cauſes and effects, depending of the nature of the cauſes themſelves; ſo that neither the ſecond cauſes are able to work otherwiſe than they work, neither the firſt cauſes can worke otherwiſe than doth the ſecond; and therefore all effects of all cauſes are abſolutely neceſsary. This opinion of the Stoickes, becauſe it ſpoyleth God of his liberty and omnipotency, and aboliſheth the order and manner of working in ſecond cauſes, diſpoſed by Gods wiſedome, not only ſounder Philoſophy, but the Church alſo rejecteth and condemneth, and doth openly profeſſe her diſſenting from the Stoickes: 11. Becauſe the Stoickes tie God to ſecond cauſes, as if it ſhould be neceſſary for him to work by them, as their nature doth bear 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 being their chiefe and moſt free Governour and Lord; and therefore are ſubject and tied to his will and pleaſure. 22. The Stoickes were of opinion, that neither God, n…r ſecond cauſes, can doe any thing of their own nature otherwiſe than they doe. The Church affirmeth, that not only ſecond cauſes are made and ordained by God, ſome to bring forth certain and definite effects, ſome variable and contrary; but God himſelf alſo could from everlaſting either not have decreed, or have decreed and wrought otherwiſe, either by ſecond cauſes, or without them, and by them either changeable in their own nature, or unchangeable, all things, whoſe contrary are not repugnant to his nature: and that he hath ſo decreed them, and doth ſo work them, not becauſe he could not doe otherwiſe; but becauſe it ſo pleaſed him, as it is ſaid: Our God is in heaven, he doth whatſoever he will. With God ſhall nothing be impoſſible: that is, which is not againſt his nature,Pſal. 115.3. Luke 1.37.Ps 115:3Luke 1:37 or whereby his nature is not overthrowne, as it is ſaid, 2 Tim. 2.

Out of this then which hath been ſpoken, we anſwer unto the argument, which was, That which is done by the unchangeable decree of God, is not done contingently, but neceſsarily: All things are done by the unchangeable decree of God: nothing therefore is done contingently, neither by fortune or chance, but all neceſſarily. Firſt, wee ſay, there is more in the concluſion than in the premiſſes, when the opinion of the Stoickes is objected to the Church: For albeit the Church confeſſeth all events in reſpect of Gods providence, to be neceſſary: yet this neceſsity is not a Stoicall fate and deſtiny; becauſe the Church detendeth againſt the Stoickes, both liberty in God governing things at his pleaſure, and a changeablenes in ſecond cauſes; and ſheweth out of Gods word, that God could both now doe, and from everlaſting have decreed many things, which neither he doth, nor hath decreed. And therefore the Church alſo hath abſtained from the name of fate, leſt any ſhould ſuſpect her to maintaine with the Stoickes an abſolute neceſsity of all things. Secondly,neceſsity of conſequence or ſuppoſition, doth not take away contingency. If removing Stoiciſme, yet notwithſtanding the neceſsity of all things, and the aboliſhing of contingency, fortune, and chance, be objected: wee make anſwer to the Major by diſtinguiſhing the words. For thoſe things, which are done by the providence and 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 and abſolute neceſsity, but by that of ſuppoſition or conſequence. And neceſsity of conſequence doth not at all take p. 216away contingency. The reaſon of this is: Becauſe the ſame effect may have cauſes, whereof ſome may produce it by an order changeable, ſome by an unchangeable order; and therefore in reſpect of ſome it is contingent, and 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 elements, together with the readineſſe or inclination thereof to divers motions and formes: ſo the cauſe of abſolute neceſsity in God, is the very unchangeable nature of God; but the cauſe of that neceſsity, which is only by conſequent, is the divine providence or decree coming between thoſe things which are in their owne nature mutable; and alſo the nature of things created, which is framed and ordained of God to certaine effects, and yet ſubject to the moſt free will and government 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 alwaies working after one ſort; as the motion of the Sun, the burning of any matter put into the fire, if it be capable of burning: ſome things are contingent, which have cauſes working contingently, that is, apt and fit to produce, or to forbeare producing divers and contrary effects: as the blaſts of windes, the locall motions of living creatures, the actions of mens wils. But in reſpect of the firſt cauſe, that is, of the will of God, all things which are, or are done in Gods externall or outward workes, are partly neceſſary, partly contingent. Neceſſary, as even thoſe things which have ſecond cauſes moſt changeable: as that the bones of Chriſt on the Croſſe were not broken by the Souldiers, by reaſon of the unchangeableneſſe or the decree and providence of God: Contingent (by reaſon of the liberty of his eternall and unchangeable decree, and the execution thereof) even thoſe things, which, as concerning their own nature, have ſecond cauſes moſt unchangeable, as the motion of the Sun and ſhadowes. If therefore by contingency they meane the changeableneſſe of effects, What contingency is denied.which they have by the natures of ſecond cauſes, or by the power and liberty of God, it doth not follow that things are contingent, becauſe of that neceſsity which they have by the providence of God. For, this doth not take away, but preſerveth rather the nature, order and manner of working in ſecond cauſes ordained by God. But if by contingency they meane the changeableneſſe of ſecond cauſes and effects, ſo floating and wavering, that they are not ruled and governed by Gods providence, any ſuch contingency the Scripture doth not admit or approve.Whether the motions of a creature are contingent or neceſſary. Hereby we alſo underſtand, When it is demanded concerning the motions and effects of creatures, whether they are to be termed neceſſary or contingent, that ſome verily are more rightly and properly called contingent, than neceſſary, though both contingent and neceſſary, are wrought by divine providence. For they are rather to be called ſuch as they are of their own nature, and by the nature of their neereſt cauſes, than as they are in reſpect of Gods providence, which is a cauſe more removed, and farther off. And nothing is more either certain or manifeſt, than that, according to the nature of ſecond cauſes, ſome things ſhould be changeable, ſome unchangeable: yet by the power of God, though all things in the creatures may be changed, they are made notwithſtanding unchangeable, becauſe of the certainty of his decree and divine providence.

So likewiſe we anſwer concerning fortune and chance. What fortune and chance is denied.For if by theſe names be underſtood ſuch cauſes or events by accident, as have 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 underſtand thereby a cauſe which is by it ſelfe a cauſe and proper, though unknowne to our ſenſes and reaſon; or ſuch cauſes by accident, which have notwithstanding ſome ſecret proper cauſe adjoyned; nothing hindereth (in reſpect of ſecond cauſes, which are cauſes by accident, and in reſpect of our judgment, whereby we attain not to the proper, and that which is by it ſelfe the cauſe of theſe events) that to be, or to be a thing fortuning, or done by chance, which in reſpect of Gods providence cometh to paſſe by his moſt accurate and unchangeable counſell and decree: according to thoſe ſayings.Mat. 10.29. Pro. 16.33.Matt 10:29Prov 16:33 One Sparrow ſhall not fall on the ground without your Father. And, The lot is caſt into the lap, &c.

p. 217The fifth Sophiſme of the inutility or unprofitableneſſe of means.

God is effectuall in working by means which himſelf hath freely ordained.THat which ſhall be unchangeably and neceſſarily by the will and providence of God, in vain to the furthering or hindering of that are means applyed; as the uſe of the miniſtery, the magistrates, lawes, exhortations, promiſes, threatnings, puniſhments, prayer, our ſtudy and endeavours: But all things are done by the decree of God unchangeably, neither can they which work by the providence of God work otherwiſe then they doe: Therefore all thoſe means are vain and fruitleſſe. Anſw. It is not neceſſary that the firſt and principall cauſe being put, the ſecond and inſtrumentall cauſe ſhould be removed and taken away. In vain are ſecond cauſes and means applyed, if God had determined to execute his decrees without means, neither had commanded us to uſe them: But ſeeing God hath decreed, by thoſe means, in ſome to work faith and converſion, ſome to bridle and keep under means, and ſome to leave excuſeleſſe, and hath for that cauſe commanded us to uſe them; they are not in vain uſed and applyed: yea, when there cometh no profit by theſe, yet they profit to this, that they leave the wicked without excuſe. As therefore the Sun doth not in vain daily riſe and ſet, neither are the fields in vain ſowed and watered with the rain, neither bodies in vain with food refreſhed; though God createth light and darkneſſe, bringeth forth the corn out of the earth, and is the life and length of our dayes; ſo neither are men in vain taught, or do ſtudy to conform their life unto doctrine, though all available actions and events proceed only from God: for God from everlaſting decreed, as the ends, ſo the means alſo, and preſcribed them unto us, whereby it ſeemed good to him to bring us unto them. Wherefore, we uſing thoſe means, doe well,Three cauſes why we muſt uſe means. and obtain profitable and fruitfull events: but if wee neglect them, either by our fault we deprive our ſelves or others of thoſe bleſſings offered by God; or if God, even in this contempt of his word have mercy on us or others, yet our conſcience accuſeth us of open and grievous ſin. Wherefore we muſt uſe means, 1. That wee may obey God therein, who both hath decreed ends, and ordained means to thoſe ends, and preſcribed them unto us; neither tempt him, by contemning theſe, to our own perill and danger. 2. That we may obtain thoſe bleſſings decreed for us according to his promiſe, and that to our ſalvation. 3. That we may retain a good conſcience in uſing the means, although the expected events do not alwaies follow, either in our ſelves or others.

The ſixth Sophiſme of the merit of good and evill.

WHatſoever is neceſſary doth not merit rewards or puniſhments: But all morall good and evill is done neceſſarily: Therefore neither the good meriteth reward, nor the evill puniſhment. Anſw. This argument is handled by Ariſtotle in his Ethicks:Lib. 3. cap 5. No good work of the creature meriteth reward. But the anſwer thereto is eaſie. First, The Major is either particular, and ſo there is no conſequence or ſequel; or being generally taken, is falſe, and that even in morall or civill conſideration, to wit, in reſpect of thoſe things which are neceſſary by ſuppoſition, and yet are done freely, as the actions of men. Secondly, Wee grant the reaſon, in reſpect of the judgement of God, concerning good works: For the creature cannot merit any thing, no not by his best works, of God; Rom. 4.1.Rom 4:1becauſe both they are due, and are the effects of God in us: And therefore the more good things God worketh in us, ſo much the more hee bindeth and indebteth us to him. Wherefore in the godly, God crowneth and rewardeth of his free bountifulneſſe not their merits, but his owne gifts. But as touching evill works, we deny the reaſon: For, they merit puniſhment, and that most justly: Evill works merit puniſhment juſtly.for although men forſaken of God cannot but ſin; yet the neceſſity of finning both was purchaſed by their own fault (as who freely and willingly departed from God,) and remaineth in them joyned and accompanied with great deſire and delight. Wherefore to this, that they ſhould merit puniſhment, their own will ſufficeth, whereas eſpecially the puniſhment was before denounced. This ſolution or anſwer Ariſtotle himſelf giveth p. 218us,Ibid. when as he ſheweth, That men are deſervedly reprehended and puniſhed for vices, either of mind or body, though they cannot avoid them, or leave them, becauſe themſelves are the cauſe of their own vices, and have purchaſed them unto themſelves of their own accord, and voluntarily.

Laſt of all,Certain places of Scripture wreſted againſt Gods providence. John 8.44. James 1.13. Syrac. 15.20.John 8:44Jas 1:13 they wreſt alſo certain places of Scripture, by falſe interpretations, againſt Gods univerſall providence: As, When the divell ſpeaketh a lie, then he ſpeaketh of his own. God tempteth no man. He hath commanded no man to do ungodly, as alſo other the like places, which deny God to be the author of ſin. But, thoſe places attribute unto the wicked, and remove from God the ſinnes, as lies, and temptations to ſ…n: but the actions themſelves of the wicked, as they are not ſins, but operations and motions ſerving for the exerciſing and manifeſting of Gods goodneſſe or juſtice, the whole Scripture ſheweth to be done by the will of God; and alſo, as they are ſins, by his juſt permiſſion: as, Of Sathan deceiving the Prophets of Achab: Of the falſe Prophets, by whom God tryeth and openeth the hypocriſie or conſtancie of men in true religion. Acts 5.3. 2 Cor. 4.4.Acts 5:32 Cor 4:4Sathan filled the heart of Ananias. The god of this world hath blinded the hearts of unbeleevers. In theſe and the like ſayings alſo is diſcerned the work of the Divell unjuſtly blinding men, to deſtroy them; and of God juſtly blinding them by the Divell,Acts 5.38. Iſa. 31.Acts 5:38Isa 31 to puniſh them. If this counſell be of men, it will come to nought. Woe be to the rebellious children, that take counſell, but not of mee. The counſels of men are ſaid to be not of God, but of themſelves, in reſpect of the ends which men, letting paſſe the will of God revealed unto them, reſpect not, and attain not unto: but not in reſpect of the ends which God doth reſpect and attaineth unto, as well by the wicked not knowing or contemning his will, as by the godly: or (which is in effect the ſame) the counſels of men are ſaid to be of them, not of God, as they are ſins, that is, as they ſwerve from the known will of God; but not as they are the execution of Gods either ſecret or known will.2 Cor. 9.9.2 Cor 9:9 God doth not take care for oxen: Not principally, or not in ſuch ſort as for men: For he giveth alſo to beaſts their meat. Thoſe words then, Thou ſhalt not muzzle the mouth of the oxe that treadeth out the corn, were therefore ſpoken eſpecially, that God might thereby ſhew, what hee would have by men unto men to be performed. So the wicked are often ſaid to be caſt out of the ſight of God; not that the providence of God is not extended to them, but that he doth not tender them with his mercy and bounty, as he doth the godly. For the godly alſo complain, That they are neglected of God▪ when they are afflicted: not that God is not preſent with them in affliction; but that humane ſenſe and judgment ſuggeſteth this unto us.Levit. 20 5.Lev 20:5 And, God is ſaid to ſet his face against the wicked, to cut them off.