A Golden Chain

And thus much for the Creation. Now in these words, maker of heaven and earth] is more to be understood then the work of creation, namely Gods providence in governing all things created, as he appointed in his eternal decree• ⟨p. 242⟩and therefore Saint Peter saith, God is a faithful creator, that is, God did not only make heaven and earth, and so leave them, as masons and carpenters leave houses when they are built: but by his providence doth most wisely govern the same. Now therefore let us come to speak of Gods providence. And first of all the question offers it self to be considered, whether there be any providence of God or no: for the minds of men are troubled with many doubtings hereof. And to make the question out of all doubt, I will use four arguments to confirm the providence of God. The first is the testimony of the Scripture, which ascribeth the event of all particular actions, even such as are in themselves casual, as the casting of lots and such like to the disposition of God:¹ which very thing also teacheth that even men themselves, endued with reason and understanding, have need to be guided in all things and governed by God:² and it serveth to confute those that deny Gods providence. Why sayest thou, O Jacob, and speakest, O Israel, my way is hid from the Lord, and my judgement is past over by my God? ³The second argument may be taken from the order which appeareth in the whole course of nature. First to begin with families; there is to be seen and eutaxy or seemly order, in which some rule and some obey: and the like is to be found in towns, cities, countries, and kingdoms: yea even in the whole world: in which all things are so disposed, that one serveth for the good of another. Trees and herbs, and grass of the field serve for beasts and cattle: beasts and cattle serve for men: the heavens above serve for them which are beneath: and all the creatures which are above and beneath serve for God. This argueth that God is most wise and provident in ordering and disposing all things whatsoever. The third argument is taken from the conscience specially of malefactors. Suppose a man that con mitts a murder so closely that no man knows thereof, and that the party himself is free from all the danger of law: