A modell of divinitie, catechistically composed. Wherein is delivered the matter and method of religion, according to the creed, ten Commandements, Lords Prayer, and the Sacraments. By Iohn Yates, Bachelour in Diuinitie, and minister of Gods word in St Andrewes in Norvvich.

CHAPTER XVI. Of Gods Providence.

Question.

HItherto of the Creation; What is Gods Providence?

Answere.

It is that part of Gods efficiencie, whereby he provideth for all his creatures, even to the least circumstance, that haue his being. Psal. 104.24. with 27. As he hath made them in excellent wisedome, so in the same wisedome he provides for them. Providence is not to over-see, or ouer-looke his workes, but to worke, and haue an efficiencie in all things. Permis∣sion, to the creature, is not a cessation to the Creator: but the Lord workes his owne will by euery permission. Pro∣vidence is to minde the creature, God never forgetting the workes of his owne hands. Hence God may be said to be the soule of the world, not informing it essentially as a peece of any creature, but by his efficiencie in euery thing. Math. 10.29.30. Luke. 12.6.7. That which Mathew speakes of the falling of a Sparrow, Luke interprets by not forgetting. In regard of Providence all things are done by reason, not of the creatures, for thereof they are ignorant, therefore by God. The falling of a Sparrow is a propositi∣on, and that is made of arguments, which are cause and ef∣fect, all which is reason, not of the Sparrow, nor of men & Angels, for they onely analyse it, by seeing it done; there∣fore of God alone who makes that reason to hang toge∣ther, in the very fall of a Sparrow, or hayre of our heads. And here come many errors to be touched. First, the error of necessitie, which is, that all things fall out by a fatall de∣stinie. There is a certaintie in all things; for, the counsell of God is infallible, but no necessary cause; seeing these two in reason are opposed. Secondly, some goe as wide

on the other side, that would haue all things governed by fortune and chance: as if ignorance in vs, were to bee preferred before knowledge and counsell in God A flocke of sheepe stands not in more need of a Shep-herd, then the worke doth of God. Thirdly, others hold a Providence in the great and waightie affayres of the world, but none in the lesser, and baser workes. As if it were not as hono∣rable for God to rule the least, as to make them. A spire of grasse was his creature, and it growes not but by his Pro∣vidence. Fourthly, the Providence in Lots is not rightly vnderstood, It is as casuall for a lot to fall, as an haire from the head: and yet the Providence is not equall; for, beside the reason it hath from God in the cause and effect, so disposed by him, It hath another in the conclusion, that by such a fall, such a thing shall be determined, which is sometimes miraculous, sometimes ordinary, but alwayes the conclusion of God. Seeing then both the reason in the proposition and event is Gods, and not mans, it is soberly to be vsed, and not vpon euery sleight occasion. Chance may bevsed in recreation, for casualty is to vs in all things inevitable: but not determining chance, for that is at our libertie, and may follow our consultation. A lot and for∣tune, differ as the generall, and speciall; the generall is in∣cident to all our actions, and passing our reason, is ordered by God: the speciall is incident to those things which are warranted vs of God, when we take a casuall thing and ap∣plie it by Gods providence to determine some event. The first is naturall, and ordered by that providence, which guides nature to his end, and sometimes in wisedome lets it misse his end, which is chance, falling beside the scope of the second mouer, though it hit with the first. The other is divine, as being a testimony giuen by God, in the resolu∣tion of lome doubt. And here it may well be demanded, whether the Lot being a divine testimony, would like a di∣vine Oracle, ever conclude the same truth? I answere, the Lot is ever infallible in the conclusion, because the reason is Gods, and ought not to be iterated, for that makes God

a lier; calling into question, whether the Lot conclude by the Providence of God or no. Yet I say, in sinnefull itera∣tions, where the Lot is ordinary, and not extraordinary, that in the next fall of the Lot, fortune may change, and differ from the first, & yet the conclusion in both be Gods, and that as his divine testimony. But you will say then Gods Oracle is vncertaine, and he may contradict him∣selfe. I answere. No. For they are both truthes, so deter∣mined by the Providence of God, and the latter may bee a punishment of mans infidelitie, for distrusting God in the former. A lot is a cause by fortune, and therefore must be referred to some cause by counsell; not to men, for then might they make by the Lot what conclusions they plea∣sed; therefore to God, who by his owne counsell makes such a conclusion in so casuall an accident. Furthermore, it followes not because the matter of Lots is indifferent, that therefore it may indifferently be vsed in recreation; for, it is the forme & the matter that giues the especiall essence. Things that are simply good, or simply evill, are not to be determined by Lots, for so may wee imbrace good for e∣vill, and evill for good. It must be of a midle nature to both. Hence it is vnlawfull to choose two Magistrates by Lot, if both be not equally capable of the place; for so shall the Common-wealth be wronged by insufficiencie. Fift∣ly, this reproues them that exclude actiue providence from the workes of darknesse; I know no providence which acts not, the Sunne can worke in a stinking puddle, or fil∣thy dung-hill, and yet still be pure. True it is, God permits things, when he doth not withstand their actions: but to say he permits, not hauing any hand in the worke, is to de∣ny his providence, &c. And here is excellent comfort to all Gods children, that their afflictions are not let loose at randum; but come from an Almightie power, guided by a most wise providence, and tempered with a fatherly loue. This cannot but blunt the edge of all evils, to consider that a divine hand is in them all. Savage creatures will be smitten by their keepers, when they are ready to teare

strangers in peeces: & shall I struggle with him that made and moderates the world, when he strikes me? Either must I blame the first mouer, or discharge the meanes, though the men may be iustly blamed. I know the agent, what∣soever may be the fault of the instrument. The dying theefe pardons the executioner, and exclaimes on his vn∣iust judge, or malicious accusers. But I will neither be a foole, nor a rebell, either ignorant whence my crosses come, or impatient, knowing them to be from my God. He hath stinted all my miseries, and weighed out euery dram of my sorrowes, and the very powers of hell shall not be able to cast in one scruple more then he hath allot∣ted for me.

Q. How is Providence confidered in regard of the A∣gent?

A. It is ordinary, or extraordinary. God provides for his creatures, either by meanes, or by miracles. Wee plow, we sow, reape, thresh, grind, bake, &c. God can skip over all these meanes, and multiply a few loaues to feed many thousands. Math. 14.17. and make Corne grow without tillage. Isa. 37.30. God hath leaue to leape the meanes, and whereas one bushell of Corne by sowing may multiply ten, ten, twentie; twentie, an hundred, and an hundred, a thousand, God can send all this at once, and multiply one loafe to as great a quantitie of bread, as may be made of a thousand bushels. Sheepe, Wool, Wool-men, Spinners, Weavers, &c. for the making of cloth, and cloth for gar∣ments. God can doe all this at a leape, and giue cloth and shooes, & make them last fortie yeares without all change. Deut. 29.5. And giue them bread that did never come from the earth. ver. 6. He can make Sunne and Moone stand still, cleare the eyes with clay, saue and helpe with many, few, or none. Iosh. 10.12.13. Ioh. 9.6. 1. Sam. 14.6. 2. Chron. 14.11. Hence wee learne that our extremities, are Gods best opportunities.

Q. What is Gods ordinary Providence?

A. Whereby he provideth by ordinary meanes. Psal. 147.8.9.

He covereth the heaven with clouds, and prepareth raine for the earth, and maketh the grasse to grow vpon the mountaines: which giueth to beasts their food, and to the young Ravens that cry. Psal. 104. vers. 10. to the end. Math. 6.26. Gen. 45.7. Act. 14.17. Lev. 26.26. Math. 4.4. And here comes to be detected the Devils sophistrie, cast thy selfe head∣long vpon God, and vse no meanes. And the Divinitie of the vulgar sort, is to be learned in the beginning, and end of their salvation, negligent of the middle. Gods de∣cree, and their finall estate, must hang together without meanes; men would be saued by sitting still, and thinke it is enough, that they are either elected, or reiected. What is this but to eate the Corne out of the eare, nay, to famish, because we will not abide the labour to grind, or to knead it; Sure I am, God is come to vs in a most wonderfull manner; his Sonne is become as low as our selues, and though now returned whence he came, yet his word and spirit are ever present, and there is nothing wanting, but a will to learne. Yet this shall be my conclusion, that if meanes were wanting, I might looke for miracles. And faith can rest vpon God, as all sufficient in both.

Q. What is Gods extraordinary Providence?

A. Whereby he provideth extraordinarily, and by miracles: and that either against nature, or beside nature, or aboue nature. As to cause the light descend without Starres. Gen. 1.4. To devide the red Sea. Exod. 14.21. To saue the three men in the hot fiery furnace. Dan. 3. To devide Iordan. Iosh. 3.15. To inspire the Apostles. Act. 2.11. Yea, the very making of lice, was Gods extraordinary fin∣ger. Exod. 8.19. What else should haue guided that vnta∣med and vntaught teame, 1. Sam. 6.12. in as right a path toward Israel, as their teachers could haue gone, saue an hand aboue nature? What else should over-rule brute creatures, to preferre a forced carriage vnto a naturall burden at home, saue a divine conduct? Little can wee, by the beginning of any action, guesse a Gods intention in the conclusion: yet by this may wee be premonished to

depend vpon him in all our affayres, and that with hope of good successes. Set faith a worke in any difficultie to make the motion, and wee shall be sure to speed, eyther the one way or the other.

Q. What is a Miracle?

A. It is a worke aboue nature, and all ordinary meanes; as the raising of Lazarus. Ioh. 11.43.44. It is for the most part a visible signe, to manifest the power of God. Mat. 11.4.5. and 15.31. Ioh. 20.30. And this is proper to God. Ioh. 9.16. If this man were not of God, he could not doe such Miracles.

Q. Wherein is the Providence of God seene?

A. In the conservation, and gubernation of all things. God made nothing presently to destroy it, but reserues euery thing for further vse of his glory and service. Mat. 10.25. Two sparrows, scarce worth a farthing, are preserved, and governed according to Gods will; yea, the very hayres of our heads are ordered by his providence. This mind, or forminding of the creatures, is, that their beings be pre∣served, and their actions governed. We stand not vpon our owne feete, for when God permits vs to goe alone, like children, wee get many knocks, and fall fowlly, because we trust too much to the broken reede of our owne free∣will.

Q. What is the conservation of the Creatures?

A. Whereby he keepeth and continueth the creatures in their being and kinds. Iob 12.14. Psal. 36.8.9. and 44.3. Psal. 104. and 105. and 106. and 147.10.11. If God destroy, none can deliver, and if he preserue, none can kill. It differs from government thus; that is, to guide to the end, this to keepe it for that end. Rom. 9.17. with Exod. 9.16. God kept Pharaoh for his end.

Q. Wherein stands it?

A. In the preservation of their essence, and forces, or faculties: and that both vniversall and singular. Psal. 65.2. Psal. 104.27.28.29. and 136.25. and 147.9. Math. 6.26.30. It is God that keepes that causes and qualities in good temper,

or changeth them from a bad condition to a good, and from a good to a better; or preserues them by succession, one generation succeeding another; or keepes them in state, as all the Starres which this day stand firme, as vpon the day of their Creation. Psal. 65.6. Isa. 49.5. Ier. 1.5. Eccl. 1.4.5.6.7. Preservation is as the perpetuation of Gods creation, and as the continuation of it by succession, or a permanent station. Iob 10.8.9.10.11. and 31.15. The change and alteration of the creatures condition, is from God, whether it be good, or evill. Psal. 76. vers. 5.6.7.9.12. and 104.29.30. and 107.34.35. and 113.7.8.9. Also their permanent standing in their auncient estate, as Starres, Mountaines, Waters, and Earth, Psal. 65.6.7. Eccl. 1.4. And all this extends it selfe, even to the least of Gods creatures, sparrowes, hayres, teares, and euery sick∣nesse. Math. 6.30. and 10.29.30. Psal. 56.8. and 68.20. and 113.6. and 146.8. Exod. 23.25. Isa. 19.22. Now God preserues vniversalls by generation and propagation, sin∣gulars by food and nourishment, &c. As also by keeping them from violence.

What is government?

A. Whereby he governeth all things to their end. Psal. 104.19. Pro. 16.4. Rom. 11.36. God made all things for an end, he preserues them to it, and by government guides them in the way. All things are composed, betwixt a be∣ginning and an ending, and God is both. Rev. 1.8. As they are of him, so likewise without him would they re∣turne againe to nothing, he therefore preserues them, and because they are for him, he guides and governes them all to the ends he hath appointed them. And yet this is done by severall rules he giues them all. A man makes a Pen, and then writes with it, it may well be said, that the Pen writes, and the maker writes: so, God made all, and fra∣med them by his wisedome, and the very Art of God still remaining in his creatures, teacheth them all obedience to the hand that goes with them.

Q. What are the kinds?

A. Two common, and speciall: the one is as the Com∣mon-law in a kingdome, the other, as the municipall, or priviledged lawes of Corporations. The one is the law of Nature, whereby all creatures are governed, the other, of Divinitie, whereby men and Angels are ordered to an e∣ternall estate. Psal. 8.1.3.4.5.6. &c. Excellent in all, but passing excellencie in men and Angels. Psal. 19.1.2.3. &c. The line and language of the heauens, teacheth Gods government, but vers. 7. the law of life exceeds all other perfection. Psal. 139.14. Marveilous are Gods workes, but aboue all, fearefull and wonderfull is man, both in his making and moderating.

Q. What is the common government?

A. Whereby he governeth all things by a common course, or vniversall law. Psal. 10.1.19. The Sunne knoweth his going downe. And here come in those excellent instincts of na∣ture, wherein creatures shew the reason of their govern∣ment, to be more in God then themselues. The Ant, or Pismire prepares her meat in the Summer. Prov. 30.25. And yet shee knowes nothing but the present: further∣more, she bites the little grains she gathereth at both ends, least it should grow in her store-house. What reason in the world of this, and many more in the brute creatures can be given, but that the great law-giuer is the agent of these things? &c.

Q. What it Gods speciall government?

A. Whereby he governeth some speciall creatures vnto an e∣ternall estate, as Angels and men. Prov. 16.4. Almightie God hath two sorts of vertues, to manifest in his creation and providence. First, intellectuall; Secondly, morall. No creatures but men and Angels are capable of the latter. The manifold works of God shew his excellent wisedome, or the vertues of vnderstanding. Psal. 104.24. Onely men & Angels can shew forth his Iustice & Mercy, the vertues of his will. For this end he created them, and by a speciall law governes them thereunto, and that which is done by

law will iustifie it selfe against all exceptions. Prov. 15.3.

Q. How manifold was that eternall estate?

A. Two-fold; either of happinesse, or misery. Rom. 9.18. He hath mercy on whom he will, and whom he will he hardneth. Be assured, the Lord will be as vnblameable in the one, as in the other.

Q. Whence doth this felicitie, or infelicitie acrew to the reasonable creatures?

A. By the good pleasure, or displeasure of Almightie God. It was possible for men and Angels to please God, and be happy; and also possible to displease him, and be misera∣ble. And both these were to be acted by the law; for, it is the law that makes vs blessed, or cursed; and man might so handle the matter, that he might act whether part he pleased, and yet his destruction come from himselfe, though in life the law should haue beene a principall agent. A chest is made for linnen, or other clothes, and it is com∣bustible: but the burning of it comes not from the Car∣penters Art, &c. So man is mutable, and subiect to fall; yet his falling no wayes ariseth from his Creator. Gen. 2.17. and 3.7.

Q. What is here to be considered?

A. Mans fearefull apostasie, and happie Anastasie: his fall, and returne to God. Providence first governes man in his aversion from God, and this is of all; secondly, in his con∣version againe, and this is of some. Gal. 3.22. The Scrip∣ture concludes all vnder sinne, that the promise of Christ might be to beleeuers. Rom. 11.32. Luk. 1.78.79.