The substance of Christian religion soundly set forth in two bookes, by definitions and partitions, framed according to the rules of a naturall method, by Amandus Polanus professor of diuinitie. The first booke concerneth faith. The second concerneth good workes. The principall pointes whereof are contained in a short table hereunto annexed. Translated out of Latin into English by E.W.

Thus much concerning the subiect of Gods pro∣uidence: now concerning the parts thereof.

* 1.1Of the prouidence of God there are two parts: Action, and permission.

Augustine in his booke called Enchiri∣deon to Laurentius. There is not any thing

done, but that which the almighty would haue to be done, either suffering it to be done, or he him selfe doing it (and now no∣thing could be done, if he did not suffer it, neither doth he suffer any thing to be done against his will but willingly.) Nothing ther∣fore is done but that which either God him selfe doth, or suffereth to be done.

* 1.2The action respecteth good things which God himselfe doth, amongst which are num∣bred the euill of the punishments (as men call them) because they tend to that which is good morally.

The action of God is either by meanes or without meanes.

The action by meanes, is when God for the performing of certaine workes vseth the ministery of secōdary causes as instruments.

* 1.3And the instruments which God vseth are either good or euill.

God doth alwayes vse well both of them, that is to say, both the good, and the euill in∣struments also.

God vseth the euill, either to exercise and try the faith, patience, and constancy of the elect, as it is manifest by the example of Iob: or else to chasten the elect: so doubtlesse Ab∣salom was vsed by God to chasten Dauid: or to punish euill men, that the euill might be punished by the euill. Esay. 21.2.

Now although he vse euill instruments, yet he is not the author or partaker of any

sin at all: which appeareth euen by this, that at the length he doth most seuerely punish those wicked instruments whose helpe he vsed. Esa. 14.5.6.29.

Although also euill men do nothing nei∣ther can doe any thing, but that which is de∣creed of God: yet they cannot be excused, neither can they haue any excuse, & then are worthily punished, because they doe not re∣gard the decree and glory of God, neither that end which God hath purposed with himselfe: but their owne euill purpose, that they might bring that to effect, that is to say, that they may do those things which their natural ma∣lice doth suggest vnto thē, they being filled, with anger, enuy, harred, desire of reuenge & set no other end before them, but that they might satisfie their own desire, couetousnes, and ambitiō, that they might preserue or en∣crease their own estate, that they might ouer∣throw the good, and that they might reuenge thēselues. Hereof there is a notable example, Esa. 50.5.6. and so forward. Esa. 14.5. and 5.7.6.

For the wicked do alwayes set before them selues an euill end. Gene. 50.20.

Now though God moue and stirre vp the euill, that he might doe some good thing by thē: they notwithstanding moue themselues with a contrary motion, to do wickedly, and that they might will that which is euill, and performe the same also.

Yet in the meane while, God doth direct

those euill things which the vngodly do, to a good end, namely to his owne glory, and the saluation of the elect.

For God knew that it did rather pertaine to his most omnipotēt goodnesse to turne e∣uil to good, thē to suffer euill not to be at all.

Wherfore in that Sathan, and the wicked sin, it is of themselues, that they in sinning do this or that, it is by the power of God, that is to say, in that the euill are moued and doe worke, it is by the power of God, but that they worke euilly, that is to say, are moued and worke, with euill affections, euill coun∣sels, in euill manner, and with an euill end, that is of themselues: for naughtinesse is to be distinguished from the action it selfe, with which the naughtinesse is adioyned.

Euery action, as it is an action, is of God: for in him we liue, we moue, and haue our be∣ing. Acts. 17.28. and he performeth all things by the counsell of his will. Ephes. 1.11. but the naughtinesse of the action, doth arise from the will of man, neither doth it touch God, who can so vse euill and wicked instruments, that in the meane space, he is not so much as once touched with any infection of euill.

What sin soeuer therefore is in the action, it doth cleaue vnto the instruments, by whom although those things are done, which God would haue to be done, yet they are not alwayes done after that manner which plea∣seth him: & they set before thēselues another

end then that which God respecteth.

Both these kindes of instruments, to wit, both good and euill, are either ordinary or extraordinary.

Ordinary instruments, are those instru∣ments which God vseth ordinarily to exe∣cute his decree.

Extraordinary are those which are contra∣ry to the former.

Againe instruments, are either liuing or without life.

Liuing instruments, are either reasonable or voyde of reason.

Reasonable instruments, as for example Angels. 2. King. 6.17. Iob. 2.7.

And men. Genesis. 45.4. 2. Sam. 16.10. Ierem. 25.9. Ezech. 21.21. Iohn. 19.11. Actes. 2.23. and 4.27.

Instruments voyde of reason: as for exam∣ple, beastes. 2. Pet. 2.16. Ezech. 14.2. King. 2.24. Gene. 8.2. Exod. 8.2.

Instruments without life are these: brim∣stone, fire. Genesis. 19.24. Hayle. Exod. 9.22. Manna. Exodus. 16.4. flesh. Exodus. 16.13. meate and drinke. 1. Kings. 14.4. also drought, famine, disease, pestilence, the sword, warre, death. Esay. 13.4.17. For all these are the ministers of God.

Notes

• * 1.1

  The partes of the prouidence of God.
• * 1.2

  Of the action of God.
• * 1.3

  Of Gods in∣struments.