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LINEAMENT. III.
The Spirit of Detraction conuicted for measuring Gods prouidence by their owne humane prouidence.
THose naturallists doe greatly erre which measure the diuine prouidēce by their own humane prouidence, or rather by their wanton affections. Little doe they thinke that their naturall computation of time causeth this vnnatural imputation, for with God all times be one, and a thousand yeares in his sight are but as yester∣day. With him who is the beginning and end of all things there is no time past, nor time to come, in respect of his foresight, by reason that his foresight is his present sight, so as he beholdeth at once, at one instant which in∣stant with him is alwaies and eternall, not onely all things which euer happened or euer shall happen, but al∣so euery particular thing as then presently done; and loo∣keth so earnestly, so cleerely vpon it, as though his eye were fixed intentiuely on that thing, and on nothing else. The reason is, because there is no distinct differen∣ces of time in the eternitie, seeing that at one looke he seeth all the world ouer. And his intent to doe a thing, and his doing of a thing, is all one and the selfesame, in respect of his eternall knowledge, though it be otherwise in respect of mans naturall know∣ledge. Let this suffice for Gods generall foresight or pur∣pose of all things, which we call his Prouidence that ex∣tends vniuersally to all the world, and to all the creatures thereof. Now it remaines that I discourse somewhat of Predestination, which is not a thing seuered from his Prouidence, but onely that noble part thereof, which belongs to his noblest creature vnder the co••e of hea∣uen, for whose sake he created all the world, ma∣king him his Deputie or Bayliffe to vse the same for his glory, and not to abuse the same for his owne luxurious∣nesse.