Clause 1

These wordes make very much for the confirmation of our faith in God almighty. For first whiles we haue a couenant with the creator, who giueth substance and being to all things; we beleeue that we haue a sure help in him against all creatures, because it is as easy for the creator to destroy them and bring them to nothing, as it was once easy for him to create them of nothing. Genes. 1. Psal. 91. and 104. Secondly forasmuch as the creator with whom we are in league, doth giue mouing & all things else vnto his creatures, so that they can doe nothing but as they are driuen of the creator, we must constantly holde that whatsoeuer thinges are sent vpon vs by the creatures, that they are sent of God, yea and that for our good, and further in respect of the constant and euerlasting league that we haue with the creator, & so consequently with all creatures, which thing is contained in this article of our faith, and is offred and described vnto vs by the Prophet Osee in his 2. Chapter, euen to the ende of it. Thirdly, the consideration also of the workes of God, doth make so for the confirmation of our faith, whiles that we knowe that we haue league not with an vnknowen God, but with him who daily offreth himselfe vnto vs to be felt of vs. Acts. 17. As also Dauid saith in the Psalmes: Tast and see how good the Lord is. Therfore all yᵉ creatures which we vse daily, are so many testimonies vnto vs of Gods omnipotencie, wisedome, and goodnesse towards vs.

Fiue chiefe points of the doctrine of Gods prouidence

Because we haue said that that same omnipotencie of God, is not an idle, but a working and an effectuall omnipotencie, which continually sheweth it selfe in the conseruation & gouernance of the things which are created; it followeth that we set out that same most profitable doctrine of Gods prouidence and of the fruites thereof. Nowe there are fiue speciall points to be marked of euerie one that is in league with God for yᵉ obtaining of that same true knowledge of Gods prouidence, and sure establishing of the confidence and faith of the heart.

The first point of doctrine concerning Gods prouidence

First of all let euery faithfull man, that is in league with God, vndoubtedly determine with himselfe, that God by the selfe same omnipotencie, whereby he hath created all things, doth also preserue and continue the same, and by his wonderfull prouidence doth gouerne them. Heb. 1. verses 10.11.12. Coloss. 1.16. And that not onely by some vniuersall reason and motion, but also by a particular and speciall, yea which stretcheth it selfe euen to the least sparrowes and to the most contemptible haires of our heades, yea further euen to the direction of lottes, so that all things are done by the dispensation and appointment of God, and fall not out at aduenture or by chance: and therefore he must haue the sight of his minde alwaies bent vpon God with whō he is in league as the chiefe cause of all things. Testimonies, Exod. 21, vers. 13 He that hath not lien in waite for him, but the Lorde hath appointed him into his handes: Prouerbs. Chap. 16. vers. 33. Lottes are cast into the lappe, and all the iudgement therof dependeth wholy vpō the Lord. Act. 1 26. Iam. 4.13.14.15. Go to now ye that say, to day and to morowe we will goe into such a citie, and let vs continue there a yeere, & buy & sell, & get gaine, who know not what shall come to passe to morrowe. For what is your life? It is euen a vapoure that appeareth for a little time, and afterward vanisheth away. And therefore yee ought to saye, and if the Lord will, and we liue, we will doe this or that. Matt. 10.29. Are not two sparrowes sould for a farthing, and one of them falleth not on the grounde without your father: And the haires of your head also are numbred? Feare ye not therefore, yee are of more value then many sparrowes. Also Deutero. 28. Ierem. 10, 23. Prouerb. 20. Actes 14. Gene. 25. Ioseph saith,¹ It was not you that sould me into Egypt, but I was sent before you by the will of God, that I might preserue your life. Ioseph knewe that he was not sould by chaunce, but by the counsell of God, so that he saith that he was sent thither by the will of God, in which also he resteth. Iob busieth not himselfe with complaints against the Chaldeans; but he saith,² The Lord hath giuen, and the Lord hath taken, blessed be the name of the Lord.

Is God therefore the author of sinne?

God forbid. For God so gouerneth all things by his prouidence, yᵗ in meane time he continueth free from all sinne: first because he putteth not malice into man, but the same is of the diuel. Iohn, 8. Although God vse the same as an instrument to the setting foorth of his glorie. Secondly because all actions are discerned by their endes: God in all actions hath an end agreeable with his vnchangable and euerlasting righteousnes. Now men whiles they erre from the minde of God, and from his righteousnes reuealed in his word, they sinne. The brethren of Ioseph haue an other ende then God. You, saith Ioseph,³ thought euill against me, but God disposed it to good, that he might bring to passe as it is at this day, and saue much people aliue. The diuel in afflicting Iob, hath this end, yᵗ he may cause him to blaspheme God,⁴ & draw Iob to destruction. The Chaldeans also haue their scope, that they may waxe rich by robberie. But God in all this busines so dealeth as he may trie Iobs faith and patience,⁵ and manifest his owne glorie, and at length deliuer him with Sathans confusion. So Dauid acknowledgeth God to deale rightly and iustly by Simey, as he saith: Suffer him, for God hath commaunded him to curse me: When as notwithstanding the same Dauid pronounceth of the same deede that Simey sinned greeuously. 1. King. 2.8. And Simey also confesseth the same thing. 2. Sam. 19.19. Because forsooth God vsed an euill instrument well, to humble Dauid to the ende he might giue to God the praise of righteousnes and mercie: but Simey himselfe had an ende & purpose quite contrarie from the minde and lawe of God. And therefore forasmuch as there is fault in the instrument, at length by the wonderfull prouidence and iust iudgement of God he is drawne to punishment. 1. King. 2.36.44. Wherefore al things are so done by the prouidence of God, that he in meane time continueth free from all sinne; which is proper alone to the diuel and to the corrupte nature of man.

Argumentes taken out of the newe Testament, whereby it is plainely shewed that God doth so worke, that he remaineth voyde of sinne

The passion of Christ is a notable doctrine of this thing. For there were the Pharisees, Iudas, Pilate, yea and God himselfe not onely permitting but also working in it and striking his sonne. Esai, 53. vers. 5 6.7. The Lord cast the iniquities of vs all vpon him, and the Lord would bruse him and afflict him. Also Acts 4. vers. 27.28. Herod and Pontius Pilate with the gentiles and people of Israel, are indeed gathered togeather against thy holy sonne Iesus whom thou hast anoynted, that they might doe those thinges, which thy hand and counsaile had before determined to be done. Euerie one had their diuerse endes; God had this ende, that mankinde should not perish: Iudas that he might gaine by betraying him: the Pharises together with Caiphas the high priest that they might prouide for their owne glory; which they sawe to be weakened and shaken of Christ, and also that the Romaines might not come and vtterly destroy their nation, and therefore that it was much better that one should die for the people: (whereas notwithstanding the highe priest of that yeare vnwittingly and thinking a quite contrarie thing, prophecied of the ende which God had determined with himselfe:) Pilate that he might not incurre the displeasure of Caesar, which the Pharises threatned. &c. Who will say here that God sinned in giuing his sonne to the death, in punishing our sinnes with extreame torments, both in the soule and body of his sonne; offering himselfe thereunto of his owne accord for mankinde? Who also will say that Iudas, Caiphas, the Pharises and Pilate sinned not in killing Christ, whom they knew to haue committed nothing worthy of death, albeit they did not any thing that first, the hand and counsell of God had determined? Because in doing this they regarded not, nor set before their eies that same scope and purpose of God, but had other endes, altogether straunge from the minde and will of God reuealed.

The second poynt of doctrine concerning the prouidence of God

We must not onely determine that all thinges are done by the dispensation and appoyntment of God, but also that al and singular thinges are done for our good: and therefore thou shalt bee sure, that euerie thing that commeth to passe shal be healthfull vnto thee. First of all because he hath bound himselfe vnto thee (although vnworthy) in Christ, whiles he hath promised. Now there are notable promises set foorth in the 91. Psal: He that dwelleth in the helpe of the most highest, &c. Also in Esaias the 49. Will a woman so forget hir infant that she will not haue compassion vpon the sonne of her wombe? Although she shall forget it, yet notwithstanding I will not forget thee. Beholde I haue written thee in my handes. Zacharie, 2. He that toucheth you, toucheth the apple of mine eye, &c. Psalm. 22. and 55. Cast thy care on the Lord, and he shall nourish thee, neither wil he euer suffer the righteous to fleete. 1. Pet. 5. Cast all your care vpon God: for he careth for vs. Rom. 8. We know that to them which loue God, all thinges shall fall out to their good. Beholde these promises liuely painted foorth in the creatures, Matth. 6. For this cause I say vnto you, be not carefull for your life, what you shall eate, or what you shall drinke: nor for your body, what ye shall put on. For is not the life more worth than meate, and the body more worth than apparell? Looke vpon the foules of the ayre, they sowe not, neither reape, nor carrie into the barne, and your heauenly father nourisheth them: are not you much better than they? Now which of you by carcking can adde one cubite vnto his stature? And why are you carefull for rayment? Learne how the lillies of the feeldes grow, they are not wearie, neither spinne, but I say vnto you, that Salomon in all his glorie was not apparelled as one of these. Now if God so cloath the grasse of the fielde which is to day, and to morrowe is cast into the furnace: will he not cloath you much more. O ye of little faith? Be ye not therefore carefull, saying what shall we eate, or what shall we drinke, or wherewith shall we be cloathed? Now because we are fallen from the right of creation: Christ there worthily maketh mention of the father, casting the Ethnickes in the teeth with their distrust saying: For the gentiles require all these thinges: But your heauenly father knoweth that you haue neede of all these thinges. By both which, he calleth vs to the free couenant or promises in his sonne; and in him he establisheth our confidence. In yᵉ second place therfore, look vpon yᵉ pledge of al the promises after this manner: to wit vpon his onely begotten sonne, by whom not onely lillies, but all thinges aswell visible as inuisible are created, and who yet vpholdeth and mainteineth them with the word of his power, Heb. 1. Who also is appoynted heire of all thinges, I say our heauenly father hath giuen this his sonne for thee to death, and hath freely appointed thee a fellow heire together with his sonne through faith. How therefore can it be that any creature should hurt thee, which without the present operation of the sonne of God who is thy pledge, cannot so much as moue it selfe? yea rather how can it be that all creatures through and for the sonne, in whom they consist, and of whom they are gouerned, and whereof thou art also a fellow heire, should not necessarilie be constrained to serue thee and to worke to thy good, yea euen then; when they seeme greatliest to be against thee? So Paule looketh vpon this pledge in the 8. chapter to the Romaines: What therefore shal we say to these thinges, If God be for vs, who shall be against vs? Verily he which hath not spared his owne sonn but hath deliuered him for vs all, how should he not also with him, gratifie vs with all thinges?

The third poynt of doctrine concerning Gods prouidence

Thou seest without thee, partly men and partly also other creatures. Because therefore thou hast to doe with both, thou shalt not doubt that the prouidence of God doth gouerne ouer both. And first of all, the most high hath the counsailes, willes, endeuors, and to be short, all the powers of men, whether they be good or bad, in his owne hand, aswell for the mitigating and turning of their mindes vnto thee, as also for the brideling of their malice. Of that we haue an example in Gene. 33. where Esau imbraceth Iacob, who notwithstanding went out against him with a minde altogether deadly. Call also vpon the Lord with the same confidence that Iacob did in the like danger. Also Exod. 3. I wil giue this people fauour with the Egyptians, and it shall come to passe, that when ye depart, ye shall not depart emptie: of this we haue an example in Gene. 35. When they went foorth (to wit Iacob and his sonnes) the feare of God was vpon those Cities which were round about them, so that they did not follow the sonnes of Iacob. Moreouer the prouidence of God doth so gouerne ouer other creatures, that what so euer can fall out from them to the faithfull; being his confederates, he turneth it to their good & saluation. Rom. 8.28. Now we know that all thinges worke together for the best vnto them that loue God.

The fourth poynt of doctrine concerning Gods prouidence

The other are creatures which we see not, to wit Angels and diuels. Of both these, let a faithfull man so fully perswade himselfe: First that God vseth Angels themselues as notable and excellent spirites to the ministerie and defence of his confederates, as he hath promised, Psalm. 34. and 90. Heb. 1. Gene. 24. And as for the diuels that lie in waite against the saluation of his elect, albeit he gouerneth them not by his spirite as he doth the Angels, yet notwithstanding he so curbeth them in, by his power, as it were with a bridle that they can not so much as moue themselues, vnlesse so farre forth as he suffereth them: yea, and he cōstrayneth them, though they resist it, to perfourme his will, will they, nil they. Iob. 1. Luk. 22 Rom. 16. 1. Cor. 10.

The fift poynt of Doctrine concerning Gods prouidence

We must vse the means that God offreth, & they are gifts of his prouidēce, not for distrust which turneth the heart from God, or for confidence in creatures, but for obedience: that we tempt not God passing the boundes of our vocation, or despising the meanes which are instrumentes of the diuine prouidence, and prescribing vnto him an other meane of helping then yᵗ he wil help vs by. Mat. 4. vers 7. When the diuel would shew the prouidence of God, to the end Christ should throwe himselfe downe headlong, because God had commaunded his Angels concerning him, that they should beare him vp in their handes, he answereth, it is written againe, Thou shalt not tempt the Lord thy God. And Paule in the Acts. 27. vers. 21. saith, O men, ye ought to haue obeied me, and not to haue gone from Creta, and haue gained this iniurie and losse. Also vers. 30.31.

The first vse, or fruite; of that doctrine concerning the prouidence of God

The first fruite is the glorie of God. For a faithful man wil glorifie God in al things, aswell prosperous as hurtfull, from whom, through whom, and to whom, all thinges are: and he will vndoubtedlie persuade himselfe both morning and euening, that God sheweth foorth no lesse power in the preseruation and gouernement of all thinges, then in the first creation. For verilie albeit God ceased from the creation of all newe sortes or kindes on the seuenth day: yet he hath not ceased, neither ceaseth he to make singular things dayly, neither doth he cease to cōserue & gouerne al things which are made, & he maketh stil, as Christ saith, Ioh. 5. My father worketh hitherto, and I worke. Now to bring foorth and fashion all thinges which growe and spring vp dayly, by a present operation: to conserue all creatures, to gouerne all thinges yea the least, to rule and bowe all mens willes: adde further, to gather the church dayly by the voyce of the Gospell, and to raise vp the same by the inward voyce of the Sonne from death euerlasting, vnto life. Iohn, 5. (All which thinges verily he doth dayly:) is of no lesse power then once to haue created heauen and earth

Moreouer, let vs extoll and glorifie his wisedome, which forasmuch as it is altogether infinite, let vs thinke daiely that all thinges that are done or wrought in the world, are so wisely done of God, as they could not be done wiselier, Collo. 1. ver. 16. Dani. 4. vers. 22. Esai. 40. vers. 14.15.16.17. These thinges are conteined in that saying of Paule. O the depth of the riches aswel of the wisedome as of the knowledge of God! And a little after: For of him, by him, and for him are all thinges. And being mooued by these, he glorifieth God, saying, To him be glory world without end, Amen. And surely such is the disposition of the faithfull, that the consideration of Gods prouidence, whereby the vngodly take occasion to striue with God: hath this end with them, to make them glorifie God. And principallie in prosperitie, in which we behold more euidently then in aduersitie the bright face of God, to glorifie God; and this doctrine of the prouidence of God ought to incourage vs to true thankefulnes of minde. For what soeuer thing falleth out prosperously, and as we would desire, that, a godly man doth wholly attribute to God, whether he tast his bountifulnes by the ministerie of men, or else be holpen euen by insensible creatures. For this will he thinke with himselfe, in his minde: Surely it is the Lord who hath bowed yᵉ mindes of these vnto me: it is he likewise who hath inspired his power into other creatures and doth still inspire it, that they should be instrumentes of his goodnesse towardes me. Ieremi, 5. Acts. 3.14.

The second fruite

The second fruite is patience, aswell in our whole life which is full of miseries, as also in induring persecutions for the truth of the gospel. And verilie; first we will breifly shew how the knowledg of the doctrine of Gods prouidence begetteth patience in vs. This bringeth forth impatiēce in vs, because we loke vpon creatures yᵗ are aduersaries vnto vs. But indeede wee looke not vpon God, when as notwithstanding he doth these thinges, not as an aduersarie against vs, but as a father. And vndoubtedly those same afflictions, wherewith he exerciseth our faith and patience; what other thinges are they, then instruments wherewith euen himselfe being present worketh, and that verily for this end he worketh; that all thinges according to his promise, (no not yᵉ least thing or greefe excepted) I say, that all things might worke together to our good. Rom. 8. Whatsoeuer thinges therefore shal fall out either publique or priuate, aswell ioyfull as heauie, whosoeuer is throughly persuaded that God most wisely gouerneth al things by his prouidence, and is fully reconciled vnto him in Christ, he must needes take them no otherwise then as benifites, yea and as benifites of God, and which vndoubtedly are to his saluation. Vnlesse therefore we will resist God who is onely wise, with the wisedome of our flesh, and become blasphemers against Christ, as not hauing reconciled the father fully vnto vs: we must not doubt any whit at all, that the infinite wisdom of God, by and for his goodnes worketh all thinges for our good, how soeuer it seeme otherwise vnto vs. And therefore a faithful man when he once knoweth the doctrine of Gods prouidence, he sticketh not in creatures by which he is afflicted, or in the contemplation of his owne euill, but he will rather lifte vp his minde to consider the fatherly hand of the most wise God, whereby he is chastised, and to that same vndoubted good, that God through that same affliction will haue wrought, and in his good time, will make manifest. For God alwaies hath the end ioyned with his owne glorie, and the saluation of the faithfull. The consideration of either of these must needes be of great force to imprint, both that same quiet moderation of minde, and patience in his children. Whereof we haue notable examples in Ioseph, Gene. 45. in Iob. cap 1. in the people of Israel, Gene. 15. ver. 13.14. Exo. 2.3.4.5. in Dauid 2. Sam. 16. So likewise the knowledge of Gods prouidence, in suffering persecution for righteousnes sake, doth bring foorth patience. First because the enimies of the truth cannot thinke a thought, no nor moue a finger against vs, but by God not onely suffering it, but euen working it: To be short, because they cannot exceede that bound appoynted from euerlasting. For so Acts. 4. the Apostles being in persecution spake by the holy ghost: Of truth they were gathered together against thy holy sonne Iesus, whom thou anoyntedst, Herod & Pontius Pilate together with the gentiles and thy people Israel, that they might doe what soeuer thy hand and thy counsaile had determined before to be done. Also Ioh. 7.30. & the 8. vers. 20. Like as it was impossible therefore, yᵗ Herod, & Pilate together with yᵉ gentiles & Iewes should conclude more, and bring any more to passe in afflicting Iesus Christ our head, then the hand and counsell of the Lord hath ordained to be done frō euerlasting: so also it is as impossible, that the Herods of our time, the Pilates and the Pharises together with the madde & bewitched people, should take more in hād & bring more to passe, in afflicting the members of Christ, thē the hand and counsell of God hath first decreed to be brought to passe by them. Nowe he hath decreed nothing, that is not most healthfull for vs. The reason of this consequence is, because yᵉ conformitie of the mēbers with yᵉ head Christe, first in afflictions, and afterwards in glorie, is founded vpon the euerlasting counsaile of God; vpō which also is founded the passion of Christ himselfe, as it is taught. Rom. 8.28.29. verses.

The last fruite of the doctrine concerning the prouidence of God

The last fruite is that same incredible security, wherewith yᵉ Christian heart is euer afterward fenced for when innumerable euils lie vpon the life of man, which threaten as many deathes; when this light of Gods prouidence shall once shine forth vnto him, then at length is he relieued from vexation, feare, & in a manner from all care, whereby he fully resolueth that he is receaued into the faith of God, & is a confederate to him, cōmitted to yᵉ care of Angels, free frō al dāger & hurt of creatures: neither yᵗ he can receiue any hurt of thē, but so farre as God being their moderator, shall vouchsafe to giue thē place; who maketh that same hurt to worke together with him, their good. Ps. 27.1.3. & psa. 91. He shall couer thee with his winges, and vnder his winges thou shalt be safe. His truth is thy shield and helmett. Thou shalt not feare for the feare of the night. Also Psal. 118. vers. 6. Rom. 8. vers. 31.38. So Dauid humblie beholding the nature of God, hopeth that Simeies railinges should turne to his good. 2. Sam. 16. vers. 12. Perhappes the Lord will behold my affliction, and render me good for his cursing this day. By what a wonderfull prouidence was Paule saued, with all the rest that were in the shippe with him? where euen in the middest of the waues of the sea, and in roaring of the windes, al things to yᵉ shew were confused, there appeared euident and vndoubted printes of the diuine prouidence, which draue the shippe thither whence they might safely escape. Acte. 27. which thing vndoubtedly from thencefoorth brought great securitie to Paule against all the hurt of all creatures, and then especially when he must come before Nero, and should wey with himselfe, with how greate prouidence of God, contrarie to his owne determination and counsaile, he was brought thither. Moreouer he conceiued greater securitie for the time to come by his deliuerance, in his first defence, as he writeth in the 2. Tim. chap. 4. No man assisted me, but all forsooke me, the Lord lay it not to their charge, but the Lord was present with me, and strengthened me: that through me the preaching should be fulfilled; and all the Gentiles heare: And I was deliuered out of the mouth of the Lion. And the Lord will deliuer me from euerie euill worke, and will keepe me to his heauenly kingdome: to whom be glorie worlde without end, Amen. This is euen that couenant, that the faithfull, that are confederate to God the creator, haue also necessarily with all creatures, because without the will of the creator, they cannot somuch as moue, whereof Hoseas speaketh in the 2. chap.

Footnotes

1. Gene. 45.5. ↩

2. Iob. 1.21. ↩

3. Gen. 50.20. ↩

4. Iob. 1. ↩

5. 2 Sam. 16.12. ↩