BEfore we determine whether there be a Prouidence of God , or no , it is requisite to knowe , what is vnderstood by the name of Prouidence . We call Gods Prouidence , a perpetuall and vnchangeable disposition and administration of all thinges that be .

And that Prouidence is such , and the same also most mighty , vnweriable , and continually woorking , it is no hard matter to declare out of the Scriptures . Esa. 43. I am the Lord , and beside me there is no Sauiour . I haue declared , and I haue saued , & I haue caused you to heare , when there was no strange God among you : and you are my witnesses , saith the Lord , that I am God . Yea before the daye was , I am , and there is none that can deliuer out of my hand . I will doo it , & who shall let it ? And euery where are places to be found , in which , what notable and wonderfull thinges soeuer are said either to haue or shall come to passe , are onlye and alone attributed vnto God . There is no place almost but thou maist heare these sayinges : I will be with thee , I will be thy protector and defender , I haue stricken Pharaoh . I haue brought you out of Egipt , I will wound and heale , &c. A man may finde also very often exhortations made to consider as well the great and vsuall thinges that happen , as also that succéede by naturall course and order , doone and procured by God him selfe . Ioan. 5. Christe saith plainly : My Father worketh euen vntil this time , and I also woorke . Ephes. 1. By his power come all things to passe according to the purpose of his owne will .

Beholde therfore in generall God continually woorking , and no lesse wonderfully preseruing and gouerning , the thinges so wonderfully by him made and created .

But now also in speciall maner , procéeding throughout the partes of the whole , it is shewed by many places of the Scripture , that God hath euen of these also a diligent care and consideration . Certes , that the perpetuall administration of heauenlye thinges is ascribed vnto God , we see it throughout the whols Chap. 37. of Iob , where amongest other things he saith : Consider the wonderfull woorkes of God , knowest thou not how God prescribeth an order vnto them , and lighteneth the cloudes with his brightnes ?

The care in like manner that God hath in the earth and in the waters is euery where commended and set foorth . Psal. 147. He couereth the heauen with Cloudes , and prepareth raine for the earth , and maketh the herbes to grow vpon the mountaines .

Now againe , that God careth for mens matters , Iob declareth at large throughout his whole Chap. 34.

Likewise the whole Psal. 23. The Lord feedeth me , therfore shall I want nothing . Iere. 10. I know O Lord , that the way of man is not in him selfe , neither is it in man to walke and direct his steppes . Prouerb . 21. A mans goinges proceede from the Lord , and how then shall he dispose his owne way ? Act. 17. By him wee liue and moue , and haue our beeing , Math. 10. Euen the heares of your head are all numbred .

Yea and further , that God careth also for thinges farre inferiour to the state of man , it is plaine and manifest . Psal. 145. The eyes of all thinges looke vp and trust in thee ( O Lord ) and thou giuest them their meat in due season .

Thou openest thy hand and fillest euery liuing thing with thy good blessing . Psal. 147.

He giueth foder vnto the Cattel , and feedeth the young Rauens which call vppon him .

Math. 10. Are not two Sparrowes solde for a farthing ? and not one of them shall fall on the ground without your Father .

All the things therfore vniuersally that are and shall come to passe aswel in the heauens as in the earth , and not onely those that belong vnto man , but also the thinges that are farre beneath the degrée of man , and are estéemed of vs to be vile and base , God as he first made & created them , so dooth hee still care for them , nourish and gouerne them , euery where setting foorth his wisdome , goodnes and power to be seene : which Prouidence of God also toward all thinges is very notably painted foorth in the Psal. 104. againe likewise Psal. 148. wherein all Creatures are inuited and stirred vp to celebrate the prayses of GOD .

And out of these so many and so manifest festimonies may abundantly appéer the truth and integritie of the definition which we before alleadged . We saide that Prouidence is a certaine disposition and administration , coueting ( vndoubtedly ) by these two woordes to shew and declare , that euen before any things come to passe , and likewise also when they are accomplished and brought to passe , the diuine power is grauely and seriously occupied ( so far foorth as is beséeming to his Maiestie ) about them For we may not so take the matter that God dooth only once determine with himselfe , how euery thing ought to be ordered , and then afterward commit the busines vnto some other inferior causes , to prosecute the things that he before ordayned , and to bring them to their end : but we must vnderstand that he dooth continually put to his hand , vntill that which is most wisely ordained , be moste mightily absolued and throughly accomplished .

Otherwise Prouidence should bee no whit more excellent then bare fore-knowledge : and the tytle indéed of admmistration might be attributed vnto God , but the thing it selfe should seeme not greatly to belong vnto him . Like as many thinges are doone in the name of Kings and Princes , and are said to be dispatched by their commaundement , which notwithstanding they scarce know or vnderstand , how and after what sorte they come to passe , because they are doon by other ministers . But the case standeth not so with God . Hée alone not only purposeth and ordayneth all things but also ordereth and administreth them . Neither yet ought he to be vnderstood so to administer thinges , as one sodainly or at aduenture dooing this or that , like as those men are wont to doo that are distracted with many matters & dealinges : but he with a certaine purpose and determination , and to endes lawfull and good , like vnto men wisely and long time deliberating of thinges to be doone , finisheth and accomplisheth all thinges . Otherwise all thinges should be carried headlong with a certaine blinde and doubtfull motion , and Prouidence should little differ from chance and fortune : and if any thing succéeded well , or came to good passe , it might seeme to be attributed to chaunce : as it is wont to be doone , where without any deliberation before had , some Captain sodenly and at a wilde venture breaking vpon his enemies , obtayneth yet the victorie : which doubtlesse is saide to come to passe rather by haphazard then by any direction of the will or wisdome . But of God vndoubtedly , whose wisdome reacheth mightily from one end vnto an other , and disposeth all things sweetleye and comfortablye , we may not so speake . We suppose therfore that this last propertie may plainly and fitly be expressed by the woord Disposition , and that other by the woord Administration , and so that no small force of Gods prouidence is opened in those two woordes . We said that it is a perpetual administration , intending to signifie , that as Gods power and wisdome are neuer idle or vnoccupied , so neither that the care and gouerment of thinges created , is euer at any time rast aside or remoued from him . For why ? God woorketh not by turnes or fittes , as one that is sometimes weary and requireth the enterchangeable helpe of a deputye , vnto whom he might commit the office of sustaining and keeping all thinges vpright : but he worketh continually without ceasing all in all , and onely and alone bringeth all thinges to their appointed end . We said that it is vnchangeable , to showe , that in all thinges that come to passe , yea euen in base and inferior thinges , the ordinance of God is certaine and sure : in as much as it is necessary that we attribute vnto God an euerlasting decrée , stable purpose , and infallable wisdome , for why ? God is not changed , neither dooth he onely purpose and begin , but also performe and accomplish : yea and looke what he hath once decreede it shall come to passe , whatsoeuer is saide or doone to the contrary . As touching the forces of mans will , whither they be able to doo any thing in this behalfe , we will declare in place conuenient . Last of all we saide that it is of All thinges , to the end that it might appeere that all thinges both great and small are subiect to Gods Prouidence . For if in cace any thing could be conceiued in minde , that might spring or be disposed from any other where then from the prouidence of God : we should of necessitie either imagine some other beginning equall to God him selfe , from whom that thing should come and procéed : or els at the leaste that the same thing so sprung vp of it selfe , and standing by his owne strength , had a hidden power of Diuinitie in it , and were euen a new God : which once to thinke or speake is abhominable . But this particle shal be declared more at large , when we come to speake of particular prouidence . In the mean season where all the partes are in this wise more deepely weighed and examined , doubtlesse there is conceiued a certain wonderfull maiestie of Gods prouidence , and mens mindes may secretlye be stirred vp to woorship and adore the same . And hitherto , whither there be any Prouidence of God , and next what it is , I suppose it be sufficiently declared .

But we haue yet to deale against those men , that beeing prouoked with I wotte not what perswasions of mans corrupt reason , dare presume to deny prouidence . These mens reasons we will bring foorth , and least any mans mind should be moued by them to erre , we will cleerely confute them . Then will we adde other argumentes also of mans reason , which may confirme euery man in the right knowledge of Gods prouidence . These are the argumentes of the deniers of it .

1. That is onely to be attributed vnto God , which is beseeming to his Matestie , and wherin his dignitie is extolled and not depressed or obscured . But if the care of humane things be attributed vnto god , his maiestie in this point seemeth not a little to be hurt , & very much to be detracted from his dignitie and woorthines . For what is this els , them to thrust God from his celestiall glorye , and to drawe him downe into this filthy mire of worldlye thinges ? Therfore it is not to be thought , that God careth for mens matters , and least of all for those that are more vile and base than man . Which argument is recorded for the most part in Plinie , where he speaketh in this sorte : It is a thing doubtlesse to be laughed at , to saye , that the thing which is cheefest aboue all other , careth for mens affaires . Should wee not beleeue or doubt that he is defiled with so heauye and combersome a ministerye ? And it flowed from out of the schoole of Epicurus , which denyed not God indeed , as did Diagoras , Melius and such like : but yet notwithstanding he imagined , that if he would be happy and blessed in déede , he must be altogither idle , and voide of all care . For so Epicurus being vanquished with the weaknes of his own braine , thought that prouidence could not be established , but with the great trouble and vexation of God , as though God were after the manner of men subiect to affections , and could be gréeued and oppressed with troubles .

2. If God regarded thinges humane , then all thinges should be doon in due order , according as were conuenient to the iustice and goodnes of God . But we see openly and almost commonly that all things are boone most confusedly and out of order , and that with euill men it goeth well , and contrariwise with good men , ill . Therfore there is no prouidence of God , and god regardeth not humane affaires . Which argument also is confirmed with a certaine similitude . Like as neither a house nor Common-weale is saide to be established in due order & discipline , if in it there be neither rewards appointed for good déeds , nor punishmentes for defaultes : so séemeth the worlde not to be gouerned by diuine moderation . And this argument is of most weight and hath moued very much the mindes euen of wise men , For séeing most vile and wretched persons , tirantes , traitors and such like , to enioye good successe , and to liue long in happy state and condition , and contrarily all thinges to fal out vnhappily to the good and vertuous , and oftetimes to be very despitefullye handled of the wicked , and to be dispatched out of the waye , at the least to come very seldome to any good point or issue : they could iudge no other , but that God in very deede was not acquainted with mens matters , and much lesse had any care of them : according as it is reported that Diogenes Cynicus was wunt to say , that Harpalus ( who in those daies was counted a very happy and fortunate théefe ) bare witnesse against the Gods , because he liued so long time in that estate and condition . Yea the Saintes and holy men haue beene moued somtimes by this consideration , to suspect , that they had vtterly béene forsaken of God , and that God had no manner of care of them . As touching which thing Psal. 72. the godly man Dauid being afflicted and in heauines complaineth , saying : How dooth God know it ? or is there knowledge in the most highest ? Loe these are the wicked , yet prosper they alwaies in the worlde , and increase in riches . Certainlye I haue clensed my hart in vaine , and washed my handes●n innocencie , &c. Psal. 74.75 .

3. If God prouided for mens matters , it should chéefely appéere by this , that he hath giuen vnto man reason , which in very deed seemeth to be as a certaine testimonye of Gods diuine power and goodnes alwaies conuersant and abiding with men . But this waye it appéereth not sufficiently that man is prouided for . Therfore God passeth not for mens matters . The minor or second proposition is proued . For from the reason which God hath giuen vnto man , there arise dayly more euils & inconueniences vnto him than benefites or good turnes . Therfore either God careth not for mens matters , or it had béene much better if man had not had reason giuen vnto him at al , then to be giuen with so great discommodities . This proofe is confirmed by a similitude : like as wine because it sildome times helpeth , but oftentimes hurteth sick folkes , is better not to be ministred vnto them at all , then to be dangerously taken : euen so reason , in asmuch as it seemeth to procure more hurt vnto man then good , it had beene better not to be giuen vnto him at all , then so bountifully and largely to be giuen .

These are the chéefe argumentes , being of greatest weight and moment : out of which all other , if any be alleadged , doo for the most part flowe and proceed . These then we will in fewe woordes dispatch .

To the firste it is answered by denying the Minor or second proposition . For why ? Gods Maiestie is not heere diminished , but rather becommeth more famous and notable . The mo thinges that God dooth , the more shineth foorth his power and goodnes in them . And God is no more defiled with the care of thinges earthly and vile , then the Sunne is defiled by shining euen vpon foule and filthy places . Neither must we imagine that God is proud , and a contemner of the thinges that he humselfe hath created , as though he should despise them , as vnwoorthy of him self : and much lesse that he séeketh his ease , as though he should at any time be wearied with labour . Wherfore it is no strange matter for God , to take vnto him selfe the care of things earthly . But if any reply and say , that euen Kings regarde not all things , specialy such as are of least accompt , and therfore déem it a thing very vnméet , that the care of inferiour matters should be attributed vnto God : doubtlesse these men are much deceiued . These men wil take vpon them to iudge of diuine matters by thinges humane . But this similitude is of no force . For why ? Kinges are compelled to commit many things vnto other , because in very deed they are not able to doo all thinges of them-selues : but the case standeth not so with God . He needeth not the helpe of a substitute or deputie : he is able to bring to passe whatsoeuer he will Neither is any thing vnwoorthy of God , that is turned vnto good . But whatsoeuer is doon by him , is turned vnto good : if not vnto good in respect of vs , yet certes vnto good in respect of God him selfe , that is to saye , to the illustration and setting foorth of his power , goodnes & wisdome which is sufficient . But of this thing more at large , when we shall entreate of particular Prouidence .

To the second it is answered by denying againe the Minor : because that in this is the iudgement of mans reason deceiued , for that it cannot discern the causes , for which God ordaineth these things so to come to passe in the worlde .

First , reason cannot iudge , that all men indifferently are sinners before God , & that none can be found so holy , but that he hath deserued the wrath of God . This if reason could perceiue it might vnderstand that it is by no meanes against order or iustice , that euen good men alare afflicted in this worlde .

Secondly , reason fayleth in this poynte , in that it supposeth al these euils to be sent from God béeing angry , and to the destruction of men : when as notwithstanding the Scripture manifestly teacheth , that scourges are oft-times tokens of Gods good will ( for whome the Lord looueth , them he chastizeth : Heb. 12. Prouerb . 3 ) and likewise for the behoofe & profit of the good that are afflicted . For the godly by this meanes are excercised and growe forward in faith , they are stirred vp to inuocation of God , to pacience and charitie toward their neighbour , they are strengthned in hope &c. But contrariwise , benefites & happy successe doo turne for the moste parte to mens destruction . For by them men are estranged from God , they conceiue boldenes and contempt against their bretheren , yea they are blinded by little and little , vntill at length they come vtterly to confusion .

Thirdly , albeit God sendeth euills and calamities vnto good men as punishing them and beeing angry with them , yet he dooth it , whilest they liue heere in this worlde , least after they be departed , they should be compelled to suffer in an other worlde ( we are chastned of the Lord , saith the Apostle , 1. Corinth. 11. to the intent we should not be condemned with the world ) and so be subiect to euerlasting torments . But to the wicked and vngodly , he graunteth all thinges prosperous here in this life , to the end that afterward they may so much the more iustly be damned , and seuerely punished . Of which thing we haue a testimony in the Euangelicall example of Lazarus and the rich man .

These causes I say , wherin both the righteousnes and goodnes of God dooth appeere , the holy Scripture propoundeth vnto vs : but reason beeing destitute of the woord : cannot see or perceiue them . Wherfore it is manifest , in this behalfe , to wit , in that the godly are punished heere , and the wicked not so , that we must not say , that therfore thinges are heere disorderly doon : when as all these thinges are for certain profitable causes , and vnto iust & lawful endes directed by Gods dispensation . But as touching the fore said similitude , we aunswer that all thinges are not héere alike . For why●in the Common-weale , it is a thing necessary in deed to be obserued , that to the euill punishments should be inflicted , and rewardes to the good : because that without this consideration neither could publique peace and tranquilitie stand , neither any order be kept and retayned . But in the administration of the world , albeit the godly are afflicted , and the wicked escape , yet remaine all things still in good order , and God turneth that inequalitie vnto a good end and purpose .