The summe of Christian religion: deliuered by Zacharias Vrsinus in his lectures vpon the Catechism autorised by the noble Prince Frederick, throughout his dominions: wherein are debated and resolued the questions of whatsoeuer points of moment, which haue beene or are controuersed in diuinitie. Translated into English by Henrie Parrie, out of the last & best Latin editions, together with some supplie of wa[n]ts out of his discourses of diuinitie, and with correction of sundrie faults & imperfections, which ar [sic] as yet remaining in the best corrected Latine.

2 WHAT THE PROVIDENCE OF GOD IS.

THe prouidence of god is the eternal, most free, vnchaungeable, most iust, wise, and good counsail of god, whereby he worketh al

good thinges, and permitteth also euil thinges to bee doone, and di∣recteth al things both euill and good to his glorie, and the safety of his chosen.

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

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

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

hand, so are you in mine hand.

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

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

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

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

The working or operation of God is two-fold. General, where∣by hee susteineth and gouerneth al things especially man∣kind: special, wherby he beginneth the saluatiō of his chosē in this life, and perfecteth it in the life to come. 1. Tim. 4.14. God is the sauior of al men, specially of those that beleeue. Ro. 8.14. As many as are led by the spirit of god, they are the sons of god. An other diuisiō there is of gods working, wherby it is diuided

into immediate, and mediate working. Immediate working is, when beside, or contrarie to the meanes and order setled by him in nature he woorketh what he will; as in all miracles which are described and declared to this end, that we might learne that God dooth woorke most freely, either by meanes or without them. For that all those miracles are not wrought without diuine power, both experience teacheth vs (in asmuch as they cannot bee wrought by the power of any creature) and the Scripture witnesseth, as Psalm. 136.4. Which onely dooth great woonders. Exod. 8.19. This is the finger of God.

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

Moreouer the mediate woorking or action of God is doone sometimes by good, sometimes by vitious and sinfull instruments, as wel naturall as voluntary: Yet in such wise, that the work of God in them and by them, is alwaies most good, most iust, and most holy. For the goodnesse of gods works de∣pend not vpon the goodnesse, wisedome, and rightnesse of the instrument, but of god. As touching good instruments, that by thē God worketh verie wel, there is no controuersie among the Godly: but of euill instruments, all thinke not the same. Neuerthelesse yet, except we wil deny 1 the trials and cha∣stisementes of the Godlie, or 2 the punishmentes of the wicked, which are doone by the wicked, both to bee iust, and to proceede from the will, power, and efficacie of God; as also 3 the vertues and such actions and deedes of the wicked as haue beene for the safetie of mankinde, to be the giftes and blessings of God; that is, except we will deny that God is a iust iudge of the world, and power-full in operation, and the efficient of all good thinges; wee must needes doubtlesse confesse that God doth also execute and accomplish his iust and holy works and iudgementes by euill and sinfull instruments. So God,

Numb. 23.8. blesseth Israell by Balaam. Deutr 13.3. tempteth the people by false Prophetes. 1. Sam. 16.14. vexeth Saul by Satan. 2. Sam. 15 12. punisheth Dauid by Absalon.

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

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

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

9 He permitteth also euill things to be doone.] Euill is two∣folde, the one of crime or offence, which is sinne; the other of pain or punishment, which is euerie destruction or affliction, or forsaking of the reasonable creature inflicted by God for sinne. Example of each signification & meaning is. Ier. 18. If this nation against whom I haue pronounced, turne from their wickednesse, I will repent of the plague that I thought to bring vpon them. But now because the euill of paine or punishment, being the exequution of the Law, and declaration of Gods iustice,

is indeed a natural euil, as it is a destruction of the creature, but is in a consideration a moral good, as it is agreeing with the order of gods iustice: this sort of euils also not onely as it is an action or motion, but also as it is a destruction or affliction of sin∣ners, is to bee ascribed to God as autor & efficient thereof: 1 Because hee is the first cause & efficient of al good things (now all euill of punishment or pain, as it is a punishment, dooth partake of the nature of morall good, because the law and order of Gods iustice requireth the punishment of sinne) 2 Because it is the part of a iust iudge to punish sinne: But God is iudge of the world, & wil be acknowledged the maintainer of his iustice and glorie. 2. Chron. 19.6. Ye execute not the iudgements of man, but of the Lorde. 3 Because the whole Scripture with great consent referreth both the punishments of the wic∣ked, and the chastisements and exercises, & Martyrdomes of the godly, as also the passion and death of the Sonne of God himselfe, which is a sacrifice for the sinnes of men, to the effectuall and forcible working of the will of God. As Amos. 3. There is no euill in the Cittie which the Lorde hath not doone. Isay. 47.5. I the Lord make peace and create euill. Where∣fore wee account in the number of good things the punishments of the wicked, and gods iudgements: which God not onely by his vnchangeable decree wil haue doone, but also doth them by his effectuall power and will. For although destruction be euill in respect of the creature who suffereth it: yet is it good in respect of the Law and order of diuine iustice exacting it, and in respect of God most iustly inflicting it, & executing as it were the proper and peculiar woorke of the iudge of the worlde.

1 Obiection. Wised. 1.13. God made not death. Answere. True, not before sin, when he created all things. 2 Obiect. Hose. 13.9. Thy destruction is of thy selfe Israel. Answere. True, as concerning the desert: but as concerning the effecting or inflicting of their punishments, it is from God. 3 Obiect. He will not death. Ezech. 18.23. & 33.11. Answere. He wil not death with a desire of destroying, or that he delighteth in the destruction, vexation, or perdition of his creature: nei∣ther would he it, or woulde effect or cause it, if it were no∣thing else, but a destruction and perdition. But he will it, & woorketh it, and delighteth in it, as it is the punishment of

sinne, and the execution of his iustice, or the deliuerie of his Church, or a chastisement, or triall, or Martyrdome, or ransome, Isay. 1.24. Psalm. 2.4. Prouerb. 1.26. 4 Obiection. Hee will that all men shall bee saued. 1. Tim. 2.4. 2. Pet. 3.9. Answere. All men, that is, all sorts of men. For out of all sorts of men he chooseth his chosen.

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

The word permission, in this place is to bee reteined, be∣cause both it and others of the same force, are sometimes found in the Scripture. As Gen. 26. and 31.7. Psal. 105.14. But yet we must expound it aright out of the scriptures; For God neither will, nor will not sinnes simplie, but in some respect he wil, and in some respect hee will not, but onely permitteth them. Which that it may the better be vnderstood, we must knowe, that in euery sin or euil of crime are two things: namely, the material, or subiect, and the formal, that is the corruption it selfe, or defect of rightnes, sticking & inherēt in the sub∣iect. The subiect, is a thing positiue, or a thing of nature, as an inclination, motion, action; & therefore dooth it partake of the nature of good, & is wrought and moued by god, but

corruption is not wrought by God, but came vnto the subiect by the wil of diuels and men forsaking God. Wherefore no sinne can bee, or bee imagined, which is not in some good thing, and hath adioined vnto it some consideration, and respect of good. Otherwise God for his infinit goodnesse would not suffer it to bee doone, neither shoulde it bee desired of any, neither should at al be: so that it is truly saide, that there cannot bee put anie thing which is the chiefe and extreme euill, that is, such, as dooth take away good wholy: for it should not bee desired vnder some shewe and apparancie that it hadde of good, neither shoulde it haue a subiect where∣in in to bee, and so shoulde destroie it selfe. But albeit euill is alwaies ioyned with good, and dooth concurre with it in the same actions or inclinations: yet these two thinges are diligently to bee seuered and discerned, neither is the woorke of the Creatour to be confounded with the worke of the creature sinning least either God thereby bee made the cause of sinne, or the greatest part of the gouerne∣ment of the woorlde and humane affaires bee taken from him.

Heereby wee may vnderstand, howe farre foorth god will sinne, how he wil not, but permitteth it. He wil therefore sinnes, 1 As concerning their matter, that is, the actions themselues of men sinning, motions and inclinations to obiectes, as they are onely such, God wil, woorketh and directeth. For both they partake of the nature of good: and if God simplie would them not, they shoulde not at all bee done. 2. As concerning the endes whereunto God destineth those acti∣ons, which are sinnes: that is, hee wil the actions of sinners, as they are the punishmentes of the wicked, or chastisementes, or trials, or martyrdomes of the godlie, or the Sacrifice of the Sonne of GOD for the sinnes of men. But these endes are most good, and most agreeing with the nature, iustice, and goodnesse of GOD. Therefore GOD, the first cause of al good, will, intendeth, and woorketh these in the sinnes or actions of the wicked: and by a consequent, also the actions them-selues, which the wicked doe in sinning, and by which as meanes GOD attaineth to those endes. 3. As concerning the withdrawing of his grace, that is, his diuine light and rightnesse. This withdrawing is an acti∣on,

proper to god, namely his eternall and forcible woorking will, destining whom it will, to bee forsaken. It is also iust and holie, because GOD is bound to none: and because it is either the exploration and triall of the creature, or the punishment of sin. And this withdrawing once beeing put, the inclinations, motions, actions of the creature cannot but erre and swarue from the Lawe of GOD, and bee sinnes.

Nowe as the inclinations, motions, and actions of sinners, are sinnes, that is, are repugnant to order and nature; and swarue from the Lawe of GOD, because they are doone without the knowledge of Gods will, and purpose of o∣beying him: So God neither will, nor ordaineth, nor alloweth, nor commaundeth, nor woorketh, nor furthereth them: but for∣biddeth, condemneth, punisheth and suffereth them to be committed of his creatures, and to concurre with his most iust decrees, iudgementes, and woorkes: thereby to shewe, howe necessary and needefull for the creature is the grace of the holie ghost to flie sinne, and to manifest his iustice and power in punishing sinne.

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

GOD then is saide to permitte sinne. 1. Because his will, where-by hee will haue some one woorke doone by a reasonable creature, hee dooth not make knowen vnto him. 2. Because hee dooth not correct and incline the will of the creature to o∣beie in that woorke his diuine will, that is, to doe it to that end which GOD will, by either general or speciall commaundement. These two are signified, when GOD

is saide, to withdrawe from his creature his grace, or speciall woorking: to forsake him: to depriue him of light and rightnesse, or of conformitie with the Lawe: to leaue him in naturall blind∣nesse and corruption: to will and permit, that together with the action, which God woorcketh by his creatures, and is in re∣spect of GOD most iust, the sinne of the creatures may concur, by the comming whereof that action, in respect of the crea∣tures is made euil, and highly displeasing god. 3. Because not∣withstanding god so moueth, inclineth, and ruleth by his secret and general prouidence the wil and al the actions of the creature so for∣saken, as that by the creatures sinning, himselfe doth execute the most iust decrees of his owne wil. For such is the liberty, wise∣dome, goodnesse, and power of God, that no lesse by vi∣tious than by good instrumentes, he most wel, iustly, and holily woorketh what he wil. Neither is Gods work, by rea∣son of either the goodnesse or badnesse of the instrument, more or lesse good: as neither the woork of wicked men, is made good, for that God dooth well vse it. For God do∣ing in all thinges what he will, will alwaies and doth that which is right. Now that together with him woorking well the creature may also work wel, it is necessary that the spe∣cial working of God therein concur with his general wor∣king, that is, that hee correct the creature by his spirite. Whenas therefore God doth moue the creature only by a generall working and not by a speciall, the creature dooth necessarily, though yet freely, swarue & defect from right∣nes, god himselfe notwithstanding working holily and ac∣complishing by his creature the iust and good worke of his will and prouidence.

If any mā demand, why then God doth not correct viti∣ous instruments, that god vsing thē wel, thēselues also may work wel? God himselfe aunswereth him, Exod. 33.19. and Rom. 9 15. I wil haue mercie on whom I wil haue mercie: And Ro. 9.20. O man, who art thou which pleadest against God? Hath not the potter power of the claie? Rom. 11.35. Who hath giuen vnto him first, and it shall bee recompenced? God perfourmeth no∣thing of duty, but al of mercy vnto his creatures. It is free therefore to him, to doe what, and in what sort, & how far forth, and to whom he wil, according as it is saide, Mat. 20.15. Is it not lawfull for me to doe as I will with mine owne?

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

Neither are there fewer places of Scripture, which teach most clearly that the actions of the wicked, which they doe when they sinne, are done and ruled, though by the secret, yet by the good and iust wil of god: As Gen 45.8. Ioseph saith that he was sent of god into Aegypt. Exod. 7. and 10. & 11. Deut. 2. Ios. 11. Iud. 3. & 4. we learne, that the indurating and hard∣ning of Pharao and other enemies of the Israelites, was wrought by the lord, & that to this end, as thereby to punish his enemies, and to shew forth his glory. 2. Sam. 12.11. & 16.10. and 24. 1. Iob 12 25. Psalme. 119.10. Isaie. 10.6. and 63.17. Lament. 3.37. Ier. 48.10. Acts 2.23. and. 4.28. Rom. 11.8. & 14.23. These and the like places of holy writte doe shewe by two reasons or argumentes, That god did not permit without some woorking also of his owne, but did effectuallie will that working of Pharaos wil and others, whereby they opposed themselues against Israel: First, because these Scriptures referre the cause of their indurating wrought by themselues to an indurating wrought by GOD, that is, that therefore they woulde not the dimissing of the people, or the entering of a peace or league with them, because GOD did incline their willes to this, that they should not will. Secondlie,

because these scriptures adde further the final causes of this coun∣sel and purpose of god; euen that his enimies might be punished, and the glorie of god magnified. For seeing God woulde the ends, he woulde also most iustly the meanes, by which hee woulde come vnto them: the kinges notwithstanding and people themselues neither respecting, nor knowing it, nei∣ther being inforced or constrained thereto, and therefore sinning, and perishing through their owne fault and de∣merite. Moreouer by these fewe and other infinite places of scripture, it is apparent, that God, though by his secret, yet effectual consent, motion, and instinct, doth most iustly worke those actions or workes by his creatures, which they with sinne performe: for because that they being destitute of the grace of the holy Ghost, either are ignoraunt of the will of God concerning those woorkes: Or, when they doe them, they respect not this, to execute the knowen will or commaundements of God, but to fulfill their owne lusts, a∣gainst the lawe of God: Therefore they working together with God, worke ill, when God worketh well by them. For neither do the creatures therefore sinne, for that God doth by their will and actions execute his iudgements: for then also should the good Angels sinne, by whom God sometimes punisheth the wicked∣nes of men: but because in their action they haue no respect of gods commandement, neither doe it to that end, as thereby to obey god.

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

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

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

Now haue we explicated and made plaine the definiti∣on of gods prouidence: whereout ariseth a Question great∣ly to be considered, which is, whether gods prouidence exten∣deth it selfe to all things. Aunswere. Yea to euery little thing

dooth the prouidence of GOD extende it selfe. And that all thinges, both the greatest, and the smallest of them are ruled by the prouidence of GOD, and that his prouidence is extended to all actions and motions of all creatures, euen of those that sinne, so that all thinges, whatsoeuer are done, come not to passe but by the eternall counsell and purpose of GOD, either woorking them, as they haue a respect and qualitie of good in them, or permitting them, as they are sinnes, but moderating, and gouerning all thinges, euen sinne it selfe, and directing them to his glorie, and the safetie of his chosen; is confirmed both by verie manie testi∣monies of Scripture, and also by reasons drawen from the nature of God.

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

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

create darkenes: I make peace, and create euill; I the Lord doe all these things.

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

Of his prouidence in creatures which are without reason whether they bee liuing or not liuing, testimonies are extaunt euerie where in the sacred Scriptures. Iob. 37. Psalme. 34.20. The Lord keepeth all the iust mans bones. Psalm. 104. through∣out the whole Psalme. Likewise, Psalme. 134.7. Hee bring∣eth vp the clouds from the ends of the earth, and makeeth the light∣nings with the rain, he draweth forth the wind out of his treasures.

Gen. 8.1. God remembred Noah, and made a wind to passe vpon the earth. Psal. 147.8.9. Which giueth to beasts their food, and to the young Rauens that crie. Mat. 6 26.30. Your heauenlie father feedeth the foules of the Aire. And a little after, If god so clothe the grasse of the field, shall he not doe much more vnto you?

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

Lastly, that necessarie euents (whether such come by a natu∣rall necessitie, or by the order so setled of God in nature, or whe∣ther they be by a conditional necessitie, as in respect of Gods decree or other causes comming betweene) are wrought and ruled by the prouidence of God, these sayinges doe prooue, Iob. 37.5. God thundereth maruelouslie with his voice: he saith to the snow, bee thou vpon the earth, likewise the small raine and to the great rain of his power. The whirle wind commeth out of the south, and the cold from the Northwind. At the breath of God the frost is giuen. Iob. 38.27. He causeth the bud of the hearb to spring forth by raine: he begetteth the dewe, the frost, the ice: he bringeth forth mazzareth in their time, hee guideth Arcturus, hee guideth the motions of heauen, & effectuallie woorketh by them in these lower regions. Psal. 104.14. He causeth the grasse to growe for the cat∣tell, and hearbe for the vse of man, that he may bring forth breade out of the earth, &c. Prou. 20.12. The Lord hath made both these, euen the eare to heare, and the eie to see, that is, God made not onely the power, but the very act also of hearing and see∣ing. So not one bone of Christ was broken, Iohn. 19.36. Because that was decreed and foretolde by God, Exod. 12.46. So Christ according to the determinate counsell of God was deliuered vp to be slaine of the Iewes. Act. 3.23. Isai. 46.10. My counsaile shall stand, and I will doe whatsoeuer I will: I call a byrd from the East, and the man of my counsel from far. As I haue

spoken it, so will I bring it to passe. J haue purposed it, and I will doe it. To these and the like testimonies of scriptures those places also may be added, which confirme the resurrection & raising again frō the dead of those bodies which we car∣ry about with vs in this life, as Philip. 3.21. Who shall change our vile bodie, that it may be fashioned like vnto his glorious bo∣die, according to the woorking whereby he is able euen to subdue all things vnto himselfe. 1. Cor. 15.53. This corruptible must put on incorruption, & this mortal must put on immortalitie. For seeing we see the substāce of our bodies to be so many waies chā∣ged & scattered after death, when as they ar mouldred into dust, Gen. 3. Iob. 10. it foloweth thereof necessarily that there is a prouidence of god which taketh a most strait and ex∣act care euen of the smallest dust, whereby the substance of our bodies so often altered & dissipated into infinite forms & parts is again in such wise to be recollected, gathered to∣gether, & reduced to their first masse & forme, as that not other, but the selfe same bodies which wee haue in this life shall rise again. Against these places of scripture alleadged some make exception, that the examples, whereof these places speake, are particular & prophetical euents administred by the spe∣ciall counsell of god, and that therefore there may not bee framed a general rule vniuersallie extēding to al euents. But against these we returne a threefold answere. For first, The like causes are found in al euents, for which the scripture affirmeth those euents afore recited to haue beene done or to be done by the counsel & de∣cree of god; namely the glorie of god, and the safetie of his chosen. The causes therfore of al euents being like, we are to iudge alike of all. For all wise men confesse that a generall is well gathered out of the enumeration or numbering of many singulars or particulars, then, when as there cannot be al∣leaged any different or vnlike example. Neither doth any of the godly & such as conceiue aright of the immeasura∣ble wisdome of god deny, that god hath most good reasons for al things which are done, albeit they are not known to vs, whereby al thinges are referred to those two last endes. Wherefore those things which god hath not foretolde or hath not by the speciall testimonie of his word shewed to be done by his wil, are no lesse to be thought to depende of his secrete gouernement than those things which he hath

by plaine wordes expressed, that himselfe either would doe hereafter, or before had done. Secondly, we see the scripture it selfe not onelie to attribute the particular euents of all both spe∣cials and generals vnto gods prouidence, but further to transferre & applie the same to al the specials & generals, which it speaketh of singular and particular examples. Wherefore the scripture will haue the same also to be vnderstood of all indiuiduals & singulars. For as god brought the wind vpō the earth, Gen. 8. so doth he bring the wind out of his treasures, Psal. 135. As he would that he, of whom it is spoken, Ioh. 9. should bee borne blinde, so doth he make the deafe and the dumbe, him that seeth, and the blind. Exod 4. As he destroieth the counsel of Achitophel. 2. Sam. 17. so he frustrateth the counsels of the gentiles, Psalm. 53. As he commaunded the Rauens to feede Elias, 1. Kings. 17. so one spar∣row falleth not to the ground without him. As Christ could not be taken before the time appointed by God: so can no euil happen to any of vs, but at such time and place, and in such maner, as pleaseth God. For therefore doth the scripture, to teache vs how to collect and gather, recount so many examples of Gods prouidence.

Thirdly, there are also places of Scripture, wherein the gene∣rall referring of all thinges to the prouidence of God is plainlie ex∣pressed, or is signified by a Synecdoche (which figure of speeche wee vse when we signifie the whole by a part, or a part by the whole) or by the comparing of lesser things with greater, or greater with les∣ser. Ezec. 12.25. The thing that I shal speake shall come to passe. And God speaketh, not onely those things which he reuei∣leth vnto vs, but whatsoeuer also from euerlasting hee hath decreed and purposed with himselfe.

Infinit almost are the testimonies, which demonstrate that the prouidence of God extendeth it selfe to all thinges: but these now shall easilie suffice. For by these verilie it is apparent, that euen euerie the least and smallest thing, both good, and bad, is ruled by the prouidence of God: yet in such wise, as that those things which partake of the nature of good, are not onelie done according to the prouidēce of god (that is, god not willing, nei∣ther commaunding, nor working them, but permitting by his prouidence, and directing them vnto the ends by him appointed) but also by the prouidence of God, as the cause: but those thinges which are euil, are done according to the prouidence,

but not by the prouidence of God, that is, God willing, com∣maunding, and woorking them. For all good thinges are done, God willing them: euill, God permitting them. And God wil those things, by his wil, which he liketh, worketh and commandeth. He permitteth those thinges which he neither liketh, nor commandeth, nor worketh nor furthereth: but which he condemneth, forbiddeth, & punisheth. That ap∣peareth especially out of those testimonies, which were al∣leaged concerning reasonable creatures: For they shewe that all reasonable creatures, both Angels, and men, and those both good, and bad, are ruled and gouerned by Gods prouidence: but so, that whatsoeuer good is in them, that is from god himselfe, who worketh this in reasonable crea∣tures; but whatsoeuer ill is in thē, is of themselues, being by nature euil, not of God who is most good. Al good thinges god woorketh himselfe in reasonable creatures, but euill things hee permitteth in respect of other things that are good.

The reasons, whereby is demonstrated, that the prouidence of God extendeth it selfe to all things, are almost the same with those, which proue that there is a prouidence of god.

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

2 It is proper to him that is most wise, not to suffer a∣ny thing which is in his power, to be done without his will and counsell. And how much the wiser he is, so much the more largely doth his gouernement extend it selfe. But god is a gouernour infinitely wise, and hath in his power

al things. Therefore he suffereth nothing to come to passe without his certain and determined counsel. And further, if the number of things were infinit, yet were god sufficiēt for the administring of them: seeing he is of an exceeding and infinite wisedome. And therefore he easilie taketh care of all thinges that are created; which although they be ma∣ny, yet in them-selues, and most of all in respect of Gods infinite wisedome, they are finite, and limited.

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

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

5 What God vnchangeablie foreknoweth he also vnchange∣ablie will from euerlasting. But God from euerlasting foreknoweth vnchangeablie all things, euen those which are most mutable.

Therefore hee woulde from euerlasting vnchangeablie all thinges, either simplie, or in some sort and respect. The Minor is mani∣fest. The Maior is thus prooued. All certain and vnchange∣able prescience or foreknowledge, dependeth on an vnchange∣able cause: But there is no vnchangeable cause besides the will of God. For all second causes are in themselues changeable, and might haue not beene. Therefore Gods will alone is the cause of his vnchangeable prescience, that is, GOD therefore foreknoweth that a thing shall be so, because he will and decreeth it to bee done so, either simplie, or in some respect. For if he simplie woulde it not, it coulde ne∣uer haue beene done and foreknowen of him. The summe is. Gods will and decree is the cause both of the euent and of the foreseeing or foreknowing of it: but the fore∣seeing, is not the cause of the effect. Moreouer presci∣ence in GOD is not seuered from his will and woorking, as in creatures: but they are both but one thing differing in consideration onely. Num. 23.19. Hath hee saide it, and shall hee not doe it? And hath he spoken, and shall hee not accom∣plish it?

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

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

The first, of confusions and things disordered in nature.

No confused or disordered thinges haue their being, or are go∣uerned by the prouidence of god. 1. Cor. 14.33. But whatsoe∣uer thinges are vnder the son, are confused, because all are vanity. Eccles. 1.14. Therefore they are not ruled and gouerned by diuine

prouidence. Answere. The Maior proposition consisting of doubtfull termes is to be distinguished. No confuse thinges, true, if they be simply confuse, are gouerned by the prouidence of god, that is, the prouidence of god working them, as they are confuse. All thinges that are vnder the Sonne, that is, hu∣mane thinges, are confuse and vaine: true, but not simplie, so that no order and good at all lieth hid and is found in that confusion. For if they were such, god for his great goodnes and iustice, would not permit them to be done. Wherefore if by the confusions of the would they collect and conclude that there is no prouidence, there is more auouched in the conclusion, than was conteined in the premisses; or they proceed from that which is in some respect so, to conclude the same to be simply and absolutely so. For whereas ma∣ny thinges in the world are well ordered, as the celestiall motions, the preseruation of the kindes of al thinges, com∣monweals, the punishments of wicked men, & many more: it may not by this argument be concluded of al things, but of those onely which are done against the order by god ap∣pointed, that they are not gouerned by his prouidence: but those things, in which a most manifest order doth appeare, shalbe an euident testimony of gods wisedome & effectual working But if then they conclude that those disordered thinges are not ruled and gouerned of god; so also shall there bee more said in the conclusion, than was in the premisses. For it fo∣loweth thereof, not that the things confuse & troubled, but that the confusion or troubling of order, which is in thē, is not of god: As the wicked were created of god: albeit their wickednes proceeded not frō god but from thēselues. For euery thing is not necessarily auouched of the concrete, or subiect so qualified, which is affirmed of the abstract or quality it self. Wherefore if it be again replied, putting this Maior, That disordered things are not, or are not ruled of god, and therfore many things in the world not done by his prouidence; euē thus too is the Maior diuersly faulty For first that it be grā∣ted, that things disordered, if they be simply such, are not, or are not ruled of god: yet cānot this be granted of them, if both confusiō & order in diuers respects be found in thē. Nowe neither diuels nor men commit any thing so repug∣nant to the order setled by god, wherein, albeit in respect

of their corrupt wil it be most disordered, there is not yet the most wise order of diuine iustice, power and goodnesse lieng hidde vnder that confusion, which themselues haue caused: and for the most part also the same doth manifestly appear, the euent, or god himselfe by his word declaring it. Great confusion was there in the Iewes detestable mur∣der, when they crucified the sonne of god: and yet notwith∣standing the hand and counsel of god hath defined & de∣termined nothing with more woonderful order and wise∣dome than the death of the sonne for our sinnes. Al humane thinges therefore are vaine, not in respect of the will and de∣cree, or prouidence of god: for if we respect it, they are most wel ordered, euen such as in mens iudgementes seeme most disordered: but in respect of men, as concerning both the fault, and the punishment. For first, all our thinges, GOD not illightening, correcting, and directing vs by his spi∣rite, are euil, and displeasing GOD. Secondly, they obtaine not their expected and hoped euentes, or those at least-wise not firme and stable, neither such, wherein sound and solid feli∣citie and blessednesse doth consist. Thirdly, That wisedome also, which is the knoweledge of Gods will, and a true desire to bee o∣bedient thereunto, in this life is ioyned with manifolde errors, sinnes, and calamities. Therefore humane matters are not ruled of GOD, that is, woorking them, as they are confuse and sinnes: but are ruled of GOD permitting sinnes, euen as they are sinnes, and directing them to most good endes; but woorcking all that is good, euen those thinges which lie did in thinges disordered and confuse. Moreouer, the euils which iust men suffer, and the good which the vniust enioie, seeme disordered to mens iudgements, but according to the iudgement of GOD there is a most iust order in them, for those causes which are vttered in the woord of GOD. And those things are to bee remooued from the will and woorking of GOD, not which in our iudgement, but which in the iudgement of God are disor∣dered.

2 Obiection. They who are against God, are not ruled and guided by GOD. Diuels and wicked men are against GOD. Therefore they are not ruled and guided by his diuine proui∣dence. Aunswere. Wee graunt the whole reason in some

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

The second sophisme, of the cause of sinne.

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

it: after this manner. The going of a lame horse is a plain haulting. The horse-man will and woorketh the going of the lame horse. Therefore hee will and woorketh the haulting. In like sort, the Diuell is created and susteined by God. The Diuell is wicked. Therefore the wicked∣nesse of the Diuel is from God as the author and effector thereof. Both which reasons are a like sophisticall & false.

1 Reply. Those thinges which are in their own kind sinnes, or vnto which the definition of sin agreeth, they are in themselues sinnes. Many actions are in their own kind sinnes, as theft, lying, adulterie, murder. Therefore they are sinnes in themselues. Answer. It is a fallacie, reasoning from that which is in some respect so, to that which is simply so. For the whole argument is graunted concerning actions prohibited by God, in respect of the creature, as they are committed by them against the will of God, knowen vnto them either by generall or speciall commaundement; or as they are not doone to that end principally, as thereby to doe and execute the knowen will of God. The reason thereof is certaine, and expresse in the Scriptures; because the wil of God, reueiled in his word, is the only and surest rule of goodnesse & rightnesse in the creatures. Wherefore whose motions and actions accord with the wil of god, they are in themselues good & pleasing to God; but those actions which disagree from his will, are in themselues sinnes, which God abhor∣reth and punisheth. Rom. 14.23. Whatsoeuer is not of faith is sinne, that is, whatsoeuer resteth not vpon the certaine commaundement of God, neither is doone to that end, as thereby to obey the knowen will of God. But the ar∣gumēt on the other side is false, if we respect the wil of god moouing and woorking all the motions and actions of all creatures. The reason is; for that God alone by his own nature can will, appoint or doe nothing that is vniust, whether he worke by the good, or by the wicked: Because seeing he is most good, his will onely is the rule of iustice: and seeing be oweth nothing to any man, he cannot to any man bee iniurious. Wherefore to spoile another, against the law & comman∣dement of God, is sinne in it selfe and theft. But god com∣manding, Exo. 11.2. by an especial commandement the Is∣raelits, to spoile the Aegyptians, it was not theft, but a worke

good in it selfe, both in respect of God, by this meanes pu∣nishing the iniustice of the Aegyptians: as also of the Israe∣lits doing to this end, that they might obay therin the spe∣cial wil & commandement of god, which if they had done without this commandement, they had committed th••ir.

2 Reply. He that will and woorketh an action, which is in it selfe sinne, will and woorketh sinnes: God will those actions, which in themselues are horrible sins, as are the hainous offences of Ab∣salon, 2. Sam. 12. The lying of the Prophets, 1. Kings. 22.23. The crueltie of the Assyrians making waste of Iurie, Isay. 10. Therefore God will & worketh sinne. Aunswere. The Maior is true of one who worketh an action, which is sinne, & disa∣greeth from the law of God in respect of his will who wor∣keth it, and not of others: But the actions of the Assyri∣ans, and of others sinning, which God effectually would, were sins not in respect of the wil of god, but of the will of the men themselues sinning: For though god would the same thing, yet would hee it not in the same sort that they. But that this answer, as also the former, may be the better vnderstood, & may bee with greater certainty opposed a∣gainst the like sophismes, which humane reason in great number frowardly wresteth against gods prouidence, this generall rule is to be obserued, the truth whereof is mani∣fest, and the vse great in Philosophie both Naturall, and Morall, as also in Diuinitie. One & the same woorke, or action, or effect in subiect or matter, is in consideration, manner, & forme made most diuerse, good and bad, according to the diuersitie of the causes both efficient, and finall. For in consideration and respect of a good cause, it is good: & in respect of a bad cause, bad: & a good cause is in it selfe a cause of good, by an accident a cause of an euill & bad effect or of vice, which is inherent and remaining in the effect, by reason of a bad & vitious cause, concurring in the producing of that effect: & contrary: a bad & euil cause is in it selfe a cause of euill but by an accident, of good, which good is in the effect, by reason of a good cause concurring therewith to the pro∣ducing of that effect. Now then, whatsoeuer God doth, cannot be but most good, & most iust: seeing both himselfe is most good, & hath no scope or ends of his counsels & works, but such as are most good, alwaies agreeing with his nature & law, namely his glory, & the safety and saluation of his chosen.

But the creatures action is then good, when both themselues are good, & haue a good end proposed vnto them of their action: which end they haue, when as they execute the commandement of God either generall or speciall, being moued by the cogitation of this commandement, whether they haue or haue not any knowledge of the counsell and purpose of God, why hee commaundeth this or that thing to be done. And the action of creatures is euil, when both thē∣selues are euil, as also when being forsaken and not corre∣cted by God, they do a thing without his cōmandement, or not to that end, as thereby to obay him. Wherfore that worke, the working and dooing whereof is ascribed by the Scripture both to God and to a corrupt & euill creature, must needs be good in respect of God, & euill in respect of the creature: neither what is euill in that woorke, may bee attributed to God, neither what is good, vnto the corrupt creature, but by an accident. So the afflicting or wasting of the Iewes was in subiect and matter one and the same worke, which both God would, ordeined, and wrought, & the Assyrians: yet in consideration and respect it was not the same, but most diuerse. For in respect of God, purpo∣sing by this meanes to punish the sins of the Iewes, it was the proper and most holy woorke of God: in respect of the Assyrians, who were both wicked, cruell, rauenous, and bent not vpon the will of God, which they were ignorant of, but on the fulfilling of their owne rapacity & hatred, a∣gainst the Law of God, it was wicked robberie, the proper woorke of the Assyrians (as it is expressely shewed, Jsay. 10.7. &c.) which God neither would, nor intended, nor wrought in the Assyrians. Wherefore neither the proper woorke of the Assyrians can be attributed to God, nor the proper woorke of God vnto the Assyrians, but by an acci∣dent, because namely in one and the same losse and waste, which God brought vpon the Iewes by the Assyrians, the vniust woorke of the Assyrians did, by an accident, concur with the most iust worke of God. Euen as a iudge is not therefore made a theefe, nor a theefe made a iudge, be∣cause a iust iudge putteth to death a robber, by an euill ex∣ecutioner & a theefe; but one and the same slaughter is a iust punishment, in respect of the iudge, and murther in

respect of the executioner beeing a theefe. So a Captaine lawfully waging warre, and laying waste the country of his enimies, doth well: but the wicked souldiers, who fulfill therein and follow their owne lusts, sinne. So God affli∣cting Iob thereby to trie him, doth iustly: Satan and the Chaldeans, spoiling & vexing him for to fulfill their own lusts, & to destroy him, do wickedly. Wherefore it is a most true rule: The end maketh the kinde of action either the same or diuerse.

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

4 Reply The priuation or bereauing of the knowledge of gods wil, & of rightnesse, is from god, as worker and effect or there∣of. This priuation is sinne. Therefore sinne is from god as effici∣ent thereof. Aunswere. There are foure termes in this

Syllogisme. For priuation in the Maior is taken actiuely, to depriue, bereaue, forsake, to withdrawe the grace of his spirite, not to keep the creature in that goodnesse, where∣in hee was created, nor to restore him to it, beeing lost. This woorke of GOD is most iust, nothing repugnaunt to his nature and Lawe: either because it is the most iust punishment of sinne, or because God oweth nothing to any creature, and therefore cannot be iniurious to any or an accepter of persons, whatsoeuer hee dooth deter∣mine of his creatures. In the Minor priuation is taken pas∣siuely, and signifieth as much as to want, or the want of rightnesse, which ought by the right of their creation to be in reasonable creatures. This want, bicause it is receiued & is in the creatures, they themselues willing & procuring it, against the lawe of god, it is sinne in them, and is not wrought by god, but, God not continually ruling these rea∣sonable creatures by his holy spirit, it is in them volunta∣rily without god either furthering or enforcing it.

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

3 Obiection. Of those thinges which are done by Gods pro∣uidence, God himselfe is autor and efficient. But all euils, euen of crim••••ded offence are doone by the prouidence of God. Therefore God 〈◊〉〈◊〉 author of all that is euill. Aunswere. The Maior is to be distinguished: Those thinges which are doone by Gods prouidence, that is, Gods prouidence working them, or are done a•• proceeding from it, God worketh them. But al euil thinges are doone by gods prouidence; yet not all alike.

Euils of punishment, because they haue in them a respect and consideration of good, are doone as proceeding from the prouidence of god: for god hath from euerlasting de∣creed them, and in time, order, and maner determined by him, woorketh them. Euils of crime or sinnes, as they are such, are not done as from or of the prouidence of God, but according vnto the prouidence of god, that is, they are done by the prouidence of god, not working them, but per∣mitting, determining and directing them to most good endes, and most agreeable to his nature and Lawe. For god did not decree or wil woorke them, but he decreed to permit them, and not to hinder them from being done by others, & from concurring in actions with the holy and sa∣cred word of god.

The third sophisme, of contradictory wils.

HE that will that to bee done, which hee forbiddeth, hath in him contradictorie and flat repugnant willes: But God will that to be done which he forbiddeth in his law, as robberies, spoils, rapes, murthers. Therefore hee hath contradictorie wils. Aun∣swere The Maior is to be distinguished. He contradicteth, or is contrary to himselfe, who will and will not the same woorke, that is, in the same manner and respect: GOD will and will not the same, but in a diuerse manner and res∣pect. Hee will and woorketh it, as it is a motion and action, and also a punishment of sinne, or any thing agreeing with his Lawe and iustice, as a triall, or exercise, or mar∣tyrdom of the godly. He wil not, neither alloweth, nor comman∣deth, nor woorketh anie thing, as, by reason of the corrup∣tion of the instrument, by which he exerciseth his woork, it swarueth from his diuine iustice and Lawe. Nowe in a diuerse manner and respect to will, and not to wil the same, and yet to determine on that part, whereof the reasons seeme strong∣est, is not in vs, much lesse in GOD absurde or repugnaunt. The waste of Israel, which the Assyrians wrought, GOD wil as a punishment, which his iustice of right did require: hee wil not, but condemneth, and afterwardes most grie∣uouslie reuengeth in the Assyrians, in as much as it was

not the execution of Gods wrath, but a fulfilling of their owne wrath and lustes against his Lawe. So God will, that all should obeie his worde and bee saued. 1. In respect of his loue to∣wardes al. for he is delited with the death of no man. 2. In re∣spect of his commaundement, and inuiting of al to repentaunce. But he wil not that al be conuerted & so be saued, in respect of his working or efficacy: that is, he commaundeth al men indeed to repent and beleeue, and promiseth life to all that beleeue; but he doth not any where promise that hee will work by his spirit in al, that they should beleeue and be sa∣ued. For if he would this, it must needs bee that either all should obey Gods commaundements and be saued, or that God should not be omnipotent Reply. If god wil one thing in signification or by his commaundement, and will effectuallie or by his efficacie and working another, he shal be changeable and dis∣sembler. Aunswere. This doth not thereof followe. For euen when he wil effectually those actions which are sinnes, hee doth indeed detest them, as they are sinnes: and when he commaundeth obedience, he doth in earnest exact it of al. But this wil of signification, or commaundement of God, doth not testifie, or declare, what he wil woorke in all: but what agreeth with his mind, what he alloweth, what he re∣quireth, & what euery one oweth vnto him. God therefore dissembleth not, neither is contrary to himselfe: because he doth not in al places nor at al times manifest his will vnto his creatures: and his will of punishing is not disagree∣ing from his Law.

The fourth Sophisme, of Contingency and liberty or freenesse.

THat which is doone by the vnchangeable decree of god, is not done contingentlie and freely. But al thinges are doone by the vnchaungeable decree, or counsel, or prouidence of god. Therefore nothing is done contingently and freely. Aunswere. The Maior is either particular, and so concludeth nothing: or beeing generally vnderstoode is most false. For an effect which is the some in subiect and matter, is chaungeable and vnchaungeable, necessary and contingent, in respect not of the same cause, but of diuerse, of which togither it is produced & doth depend, and whereof some are chaungeable, some vnchaungeable.

In respect therefore of second and neerest causes, some effects are necessarie and certaine, which are produced out of causes al∣waies woorking after one sort, some are changeable. which haue a changeable cause, that is, such as is not alwaies woorking after one sort, and producing the same effects. In respect of the first cause, namely the decree of god, which is vn∣changeable, all effects are vnchangeable and most certaine, euen those, which in respect of second causes, are most vncer∣taine. As, that the bones of Christ should not be broken, it was a thing contingent in respect both of the bones, which in their own nature might as well haue beene broken, as not broken, as also of the souldiers, who as concerning the na∣ture of their will, might haue chosen to doe either; but in respect of the decree of god it was necessary: for by his de∣cree were the wils of the souldiours so ruled, that they could not then neither would choose the contrary. Wher∣fore the vnchangeablenes of the decree of God, which is a necessity by supposition, or conditional, dooth not take away either the contingency of euentes, or the libertie and freenesse of a created will, but rather maintaineth and confirmeth it. For GOD accomplisheth his de∣crees by reasonable creatures, according to the con∣dition of their nature, when as by obiectes represented and shewed to their vnderstanding hee enclineth and bendeth their will, that it shoulde with free and inwarde motion choose or refuse that, which seemed good from euerlasting to GOD, and was decreed of him. For if, when God worketh well by euill creatures, there is not taken away in them, through the decree or prouidence of God, and his good woorking, that which is accidentall to them, that is, corruption: how much lesse shall that bee taken away which is essentiall vnto them, euen to woorke freely? So the blessed Angels are chaungeably good, as concerning their nature: but they are vnchaungeably and necessarily onely good, according to Gods decree and directing of them, and yet freely, so that howe much the more effectually they are mooued by the spi∣rite of God, so much the more freely, and with greater alacritie and propension they will and doe onelie that which is good. Iudas, the Iewes, Herode, Pilate, the soul∣diours

deliuered and crucified Christ freely & with great willingnes & pleasure, & yet they did whatsoeuer the hande & counsel of god had determined before to be doone. Acts. 4 28.

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

NECESSARY is that which cannot be otherwise, than it is. CONTINGENT is that, which is indeede, or is done, but might notwithstanding not haue bin, or haue bin done otherwise. Neces∣sity therefore and contingency is the order which is be∣tween the cause and the effect, vnchaungeable or change∣able. And because the effectes followe of their causes vn∣chaungeably, either in respect of the nature it selfe of the causes, or in respect of som external cause, which designeth and appointeth another cause to a certaine effect: and be∣cause also the effects themselues cannot be more vnchāge∣able, than are their causes: therefore there is said to be a dou∣ble necessity; One absolute or simple, which is of them, whose oppo∣sites or contraries are simply vnpossible, in respect of the nature of the cause or subiect whereof it is affirmed. As are the essential & personal properties of god, to wit, god is, god liueth, god is iust wise, &c. God is the eternal father, son, & holy ghost. The other is necessity of consequence or by supposition, which is the immutability and vnchangeablenes of those effects which follow of causes: which causes being supposed or put, the effect must necessari∣ly follow, but the causes notwithstanding themselues might either not haue beene, or might haue been changed. So are those things necessary which god hath decreed that they shuld be don, in respect of the vnchangeablenes of his decree, which de∣cree yet god most freely made, that is, he might from euer∣lasting either not haue decreed it at al, or haue decreed it otherwise, according to those words, Mat. 26.53. Thinkest thou that I cānot now pray to my father, & he wil giue me mo thā twelue legions of Angels? How then should the scriptures be fulfil∣led? Likewse those things are said to be necessary, which are done indeed by such second causes, as are so made of god, that by their

owne nature they cannot doe otherwise than they doe, but yet they maie bee by God himselfe either taken away, or hindered, or alte∣red and chaunged. As the Sunne and the shadow going for∣ward, in consequence or order of nature, with the Sunne, and yet consisting and standing still in that battaile of Iosua, and returning backwards in the dayes of Ezechias: the fire burning bodies within the reach thereof which are capeable of burning, & yet not burning the three children in the fornace of Babylō: or those things which are indeed in their owne nature apt to produce a contrary or diuerse thing, or to forbeare producing of their effect: and yet not∣withstanding cannot do otherwise, because they are so mo∣ued by god, or by other causes, which although they be not changed, yet might haue bin changed, or when they work so, cannot withall not worke, or work otherwise, because two contradictories cannot bee both at one time true.

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

By the name of FATE or destiny, somtimes is vnderstoode the decree & prouidence of God: As that of the Poet, Leaue off to hope that the fates of the gods are moued with entreaty. But the Stoickes by this woorde vnderstoode the immu∣table connexion and knitting of all causes & effectes, depen∣ding of the nature of the causes themselues, so that neither the second causes are able to woorke otherwise than they woorke,

neither the first cause can woorke otherwise, than doe the second, and therefore all effectes of all causes are absolutelie necessa∣rie. This opinion of the Stoickes, because it spoileth God of his libertie and omnipotency, and abolisheth the or∣der and manner of woorking in second causes disposed by Gods diuine wisedome, not onely founder Philosophy, but the Church also reiecteth and contemneth, and doth openly professe her dissenting from the Stoickes. First, be∣cause the Stoicks tie god to second causes, as if it should be necessa∣ry for him so to woorke by them, as their nature dooth beare and suffer. But the Church teacheth, that God worketh not ac∣cording to the rule or lore of second causes, but second causes according to the prescript of GOD as beeing the chiefe and most free gouerner and lord, and therefore are subiect and tied to his wil & pleasure. Secondly, the Stoikes were of opinion, that neither God nor second causes can doe any thing of their owne nature otherwise than they do. The church affirmeth, that not only second causes are made & ordai∣ned by god, some to bring forth certaine & definit effects, some variable and contrary; but God himselfe also coulde from euerlasting either not haue decreed, or haue decreed & wrought otherwise, either by second causes, or without them, and by them either changeable in their own nature, or vnchangeable, al things whose contrary are not repug∣nant to his nature: & that hee hath so decreed them, and doth so work them, not bicause he could not otherwise, but because it so pleased him, as it is said Ps. 115.3. Our god is in heauen, he doth whatsoeuer he wil. And Luk. 1.37. With god shal nothing be impossible: that is, which is not against his nature, or whereby his nature is not ouerthrowen, as it is saide 2. Tim. 2.

Out of this then which hath beene spoken we answere vnto the argument which was, That which is done by the vnchaungeable decree of God, is not done contingently but ne∣cessarily. All thinges are doone by the vnchangeable decree of God; nothing therefore is doone contingently, neither by fortune, or chaunce, but all necessarily. First wee say, there is more in the conclusion than in the premisses, when the opi∣nion of the Stoicks is obiected to the Church. For albeit the church confesseth al euents, in respect of gods prouidence, to be

necessary; yet this necessity is not a Stoical fate & destiny, because the church defendeth against the Stoikes both li∣berty in god gouerning things at his pleasure, & a chāge∣ablenes in second causes, & sheweth out of gods word that god could both nowe doe, and from euerlasting haue de∣creed many things, which neither hee doth, nor hath de∣creed. And therefore the church also hath absteined from the name of fate, least any should suspect her to maintaine with the Stoicks an absolute necessity of al things. Secōdly if remouing stoicisme, yet notwithstāding the necessity of al things & the abolishing of cōtingency, fortune, & chance, be obiected: we make aunswere to the Maior by distinguishing the words, For those things that are done by the prouidence & de∣cree of god, are done indeed necessarily, but by that neces∣sity which is by supposition, or of consequence, not by sim∣ple necessity or absolute. Wherefore it followeth that all things come to passe, not by simple & absolute necessity, but by that of supposition or consequence. And necessitie of consequence doth not at al take away contingency. The reason hereof is this: Because the same effect may haue causes whereof some may produce it by an order changeable, some by vnchangea∣ble order, & therefore in respect of some it is contingent, & in re∣spect of some, necessary. For as the originals or causes of con∣tingency in things are that liberty which is in the will of god, and Angels, and men, and the mutable nature of the matter of the elementes, together with the readinesse or inclination thereof to diuers motions and formes: so the cause of absolute necessitie in God is the very vnchangeable nature of god; but the cause of that necessitie which is onely by consequent, is the diuine prouidence or decree comming between those things which are in their own nature mu∣table, & also the nature of things created, which is framed and ordained of god to certaine effects, and yet subiect to the most free wil & gouernment of god, either according, or besides, or contrary to this order which himselfe hath made. In respect therefore of second causes, some things are neces∣sary, which are done by causes woorking alwaies after one sort, as the motion of the son, the burning of any matter put vnto the fier, if it be capeable of burning: some thinges are contingent, which haue causes working contingently,

that is, apt and fit to produce or to forbeare producing di∣uerse & contrary effects: as the blasts of windes, the locall motions of liuing creatures, the actions of mens wils. But in respect of the first cause: that is, of the wil of god, all thinges which are, or are doone in Gods externall and outward woorks, are partly necessary, partly cōtingent: necessary, as euē those things which haue second causes most chaungeable: as that the bones of Christ on the crosse were not broken by the soul∣diers, by reason of the vnchangeablenes of the decree & prouidence of God: contingent, (by reason of the liberty of his eternal and vnchangeable decree, and the execution thereof) euen those thinges which, as concerning their owne nature, haue second causes most vnchangeable, as the motion of the sunne & shadowes.

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

Hereby we also vnderstand, when it is demanded concerning the motions & effects of creatures, whether they are to be termed necessarie or contingent, that some verily are more rightly & properly called contingent than necessarie, though both contingent & necessary are wrought by diuine prouidēce. For they are rather to bee called such as they are of their own nature & by the nature of their neerest causes, than as they are in respect of Gods prouidence, which is a cause more remoued, & farther off. And nothing is more either certaine or manifest, than that according to the nature of second causes, some thinges should bee changeable, some vnchangeable: yet by the power of God, though al things in the creatures may bee changed, they are made not∣withstanding vnchangeable, because of the certaintie of his decree and diuine prouidence.

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

The fifth Sophisme, of the mutility or vnpro∣fitablenesse of meanes.

THat which shal be vnchaungeably and necessarily, by the wil & prouidence of god; in vain to the furdering or hindering of that are means applied, as the vse of the ministery, the magistrate, lawes, exhortations, promises, threatnings, punishmēts, praier, our study & endeuors. But al things are done by the decree of god vn∣changeably, neither can they which woorke by the prouidence of God, worke otherwise than they doe. Therefore al those means are vaine & fruitlesse. Ans. It is not necessary, that, the first & principal cause being put, the second & instrumētal cause should be remoued and taken away. In vain are second cau∣ses & means applied, if god had determined to execute his decrees without meanes, neither had commaunded vs to vse them. But seeing god hath decreed, by those means, in some to worke faith & conuersion, some to bridle & keep vnder, & some to leaue excuse∣lesse; & hath for that cause commanded vs in his word to vse thē; they are not in vain vsed and applied. Yea when there commeth no profit by these meanes, yet they profit to this that they leaue the wicked without excuse. As therefore the sunne doth not in vaine daily rise and set, neither are the fieldes in vaine sowed, or watered with the raine, neither bodies in vaine with foode refreshed, though God createth light

and darcknesse, bringeth forth the corne out of the earth, and is the life & length of our daies: so neither are men in vaine taught, or study to conform their life vnto doctrine, though all auaileable actions and euentes proceede not from any but from God. For God from euerlasting decree∣ed, as the endes, so the meanes also, and prescribed them vnto vs, whereby it seemed good to him, to bring vs vnto them. Wherefore we vsing those meanes doe well, and ob∣taine profitable and frutefull euentes: but if wee neglect them; either by our fault we depriue our selues or others of those blessings offered by God; or if God euen in this contempt of his woorde haue mercie of vs or others, yet our conscience accuseth vs of open and grieuous sinne. Wherefore wee must vse meanes, first, that we may obay God therein, who both hath decreed endes, and ordained meanes to those ends, and prescribed them vnto vs; neither tempt him, by contemning these, to our owne peril and danger. Secondly, that we may obtaine those blessings decreed for vs, according to his pro∣mise, and that to our saluation. Thirdly, that we may retaine a good conscience in vsing the meanes, although the expected euent doe not alwaies followe, either in our selues, or others.

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

WHatsoeuer is necessarie, doth not merit rewardes or punish∣mentes. But all morall good and euill is doone necessarilie. Therefore neither the good meriteth reward, nor the euill punish∣ment. Aunswere. This argument is handled by Aristotle in his Ethicks, Lib. 3. Cap. 5. But the aunswere thereto is easie. First, the maior is either particular, and so there is no consequence or sequele; or beeing generally taken, is false, and that euen in morall or ciuil consideration, to wit, in respect of those thinges, which are necessarie by supposition, and yet are done freely, as, the actions of men. Secondly, we grant the reason, in respect of the iudgement of god, concerning good works. For the creature cannot merit any thing, no not by his best workes, of God: Because both they are due; and are the effects of God in vs. And therefore the more good things God woorketh in vs, so much the more he bindeth and endebteth vs to him. Wherefore in the

godly, God crowneth and rewardeth of his free boun∣tifulnesse not their merites, but his owne giftes. But as touching euill woorkes, we deny the reason: for they merit punish∣ment, and that most iustly. For although men forsaken of God cannot but sinne: yet the necessity of sinning, both was purchased by their owne fault, as who freely and wil∣lingly departed from God, and remaineth in them ioyned and accompanied with great desire & delight. Wherefore to this, that they should merite punishment, their own will sufficeth, whereas especially the punishment was before denounced. This solution or aunswere Aristotle himselfe in the same fifth Chapter giueth vs, when as he sheweth that men are diseruedly reprehended and punished for vices, either of minde or bodie, though they can not auoid them or leaue them: because themselues are the cause of their owne vices, and haue purchased them vnto themselues of their owne accorde and voluntarilie.

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

Acts 5. Satan filled the hart of Ananias. 2. Cor. 4. The god of this world hath blinded the harts of vnbeleeuers. In these & the like saiengs also is discerned the work of the diuel vniustly blinding men, to destroy them; and of God, iustly blinding them by the diuel, to punish them. Act. 5.38. If this counsel be of men, it wil come to nought. And Isa. 30. Woe to the rebellious children, that take counsel, but not of mee. The counsels

of men are said to be not of God, but of themselues, in re∣spect of the endes, which men, letting passe the wil of God reuealed vnto them, respect and attaine not vnto: but not in respect of the ends which god doth respect, & attaineth vnto, as wel by the wicked, not knowing, or contemning his wil, as by the godly: or, which is in effect the same, the coū∣sels of men are said to bee of them, not of God, as they are sins, that is, as they swarue from the known wil of god, but not as they are the execution of Gods either secret or knowen wil.

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

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

Notes

• The definition of Gods pro∣uidence.
• The explication of the parts of the definition seuerally. 1 Counsel.
• 2 Eternal.
• 3 Most free.
• 4 Vnchange∣able.
• 5 Most wise.
• 6 Most Iust.
• 7 Effectual in working.
• The general and special wor∣king of God.
• The Immediate working of God.
• Gods Mediate working.
• His mediate working, some∣times by good means; some∣times by bad.
• 8 All good thinges done by the will of God.
• What thinges are saide to bee good.
• 5 All thinges present, past, and to come, done by God.
• 9 God permit∣teth euill thinges.
• The euill of punishment is a Moral good, and is done by God.
• God wil, and wil not death.
• Euil of crime, as it is such, God doth only per∣mit and not wil.
• Sinne is alwaies both in a good subiect, and to a good end dire∣cted by God.
• Sinne alwaies is to bee discerned from good.
• In sinne God effectuallie will, 1 The subiect or matter.
• •• The endes.
• 3 The forsaking of his creatures.
• The corruption of the action or inclination God will not, but per∣mitteth.
• Why God is said to permit sinne.
• The creature worketh wel to∣gether with god working wel, if God correct him.
• God correcteth whom he wil.
• What permissi∣on is.
• Permission of sinne confirmed by sundry places of scripture, according as it was before de∣scribed.
• Permission is the withdrawing of Gods grace.
• God directeth all both good and euil vnto his glorie, and his chosens saluati∣on.
• The degrees of Gods proui∣dence, whereby hee tendereth the whole world, mankind, his chosen.
• The prouidence of God, is the gouerning and guiding of euery particular thing.
• Testimonies.
• Gods general prouidence confirmed.
• Gods particular prouidence ouer creatures indu∣ed with reason.
• His prouidence ouer creatures voide of reason.
• His prouidence ouer thinges ca∣sual and fortu∣ning.
• His prouidence in necessarie euentes.
• The reasons and argumentes to proue all thinges to bee done by the prouidence of God.

  1 Gods omnipo∣tencie.

  2 His wisedome.
• 3 God will the ende•• of all thinges.
• 4 God is the first cause.
• 5 The vnchange∣ablenes of Gods foreknowledge.
• 6 God the cause of all good, as it is good.
• Confusions, as they are such, are not from God as efficient of them, but di∣recting them.
• There is order euen in disorde∣red ••hinges.
• The wicked are not ruled of God so manifestly as the godly; and they withstand gods re••e•••• wil but not his se∣cret will.
• Actions are not sinnes in them selues, but by an accident.
• Many thinges in respect of the creatures are sinnes in them selues.
• No action euil in it selfe, in re∣spect of God.
• God will those thinge, which are sinnes in themselues in respect of mans will, but not in respect of his wil
• A rule to be ob∣serued of good and euil causes of one and the same effect.
• God doth not will or worke sinne it selfe, but only permitteth it.
• Not to bereaue but to be berea∣ued of Gods knowledge is sinne.
• To rule sinnes, is not to worke them.
• God will the o∣bediēce of all, as concerning his commaunding it vnto all, but not as concerning his secret wor∣king of it in whom hee will.
• God no dissem∣bler.
• Gods gouern∣ment doeth not take away, but establish the li∣berty of the cre∣atures will.
• The difference between neces∣sarie and con∣tingent thinges.
• The difference betweene abso∣lute necessitie, and necessitie of consequence or supposition.
• Fortune and chaunce.
• Fate or destinie. The difference between the stoickes and th•• churches do∣ctrine concer∣ning Gods pro∣uidence.
• Necessitie of consequence or supposition doth not take away contingency.
• What contin∣gencie is denied.
• Whether the motions of a cre∣ature are contin∣gent or neces∣sarie.
• What fortune and chaunce is denied.
• God is effectual in working by meanes which himselfe hath freely ordained.
• Why wee must vse meanes.
• No good worke of the creature meriteth reward.
• Eu•••• workes merit punish∣ment iustly.
• Certaine places of scripture wre∣sted against Gods proui∣dence.