By these words of light and darkness, under a figure he understands as well peace and war, as prosperity and adversity.1 Afterwards, according to the phrase of the Hebrews, he extends the word peace, to all good successes; which plainly appears by the opposition: for he not only opposeth peace to war, but to all other mishaps. Some giddy heads wrest this word evil, as if God were the author of it: but it is evident enough to him that hath eyes to see, how shamefully they abuse our Prophets testimony. For that which is plainly opposed, expounds the signification of the word: add if you will, that the members ought to be referred one to another: for he opposeth peace to evil; that is to say, to wars, calamities, and other adversities. If he had opposed righteousness to evil, they might have had some pretext: but this opposition of things so directly contrary, is easily understood. And yet the common distinction is not to be rejected; to wit, that God is the author of the evil of punishment, but not of the fault.2 But the Sophisters do expound it amiss: for although they confess that famine, plague, war, unfruitful seasons, and such like scourges do come of God, yet they deny him to be the author thereof when they befall us, by reason of men. Which is a false doctrine, and utterly crosseth the Prophets words: for the Lord often raiseth up the wicked to correct us by their hand; as it appears by many testimonies of the Scripture. I grant the Lord inspires not evil into them, but he useth it as a means to chastise us, and therein performs the office of a just Judge. Did he not so serve himself of Pharaohs hardness ⟨p. 479⟩of heart,3 and others, to afflict his people? Let us therefore hold fast this doctrine, to wit, that God only is the author of all things:4 that is to say, he sends adversity and prosperity, howsoever he useth mens industries therein; that so nothing may be attributed to fortune, or to any other cause whatsoever.
By these words of light and darknes, vnder a figure he vnderstands as well peace and war, as prosperite and aduersitie.1 Afterwards, according to the phrase of the Hebrewes, he extends the word peace, to all good successes; which plainly appeares by the opposition: for he not onely opposeth peace to war, but to all other mishaps. Some giddy heads wrest this word euill, as if God were the author of it: but it is euident enough to him that hath eies to see, how shamefully they abuse our Prophets testimony. For that which is plainly opposed, expounds the signification of the word: adde if you will, that the members ought to be referred one to another: for he opposeth peace to euill; that is to say, to wars, calamities, and other aduersities. If he had opposed righteousnesse to euill, they might haue had some pretext: but this opposition of things so directly contrary, is easilie vnderstood. And yet the common distinction is not to be reiected; to wit, that God is the author of the euill of punishment, but not of the fault.2 But the Sophisters doe expound it amisse: for although they confesse that famine, plague, warre, vnfruitfull seasons, and such like scourges doe come of God, yet they denie him to be the author thereof when they befall vs, by reason of men. Which is a false doctrine, and vtterly crosseth the Prophets words: for the Lord often raiseth vp the wicked to correct vs by their hand; as it appeares by many testimonies of the Scripture. I grant the Lord inspires not euill into them, but he vseth it as a meanes to chastise vs, and therein performes the office of a iust Iudge. Did he not so serue himselfe of Pharaohs hardnesse ⟨p. 479⟩of heart,3 and others, to afflict his people? Let vs therefore hold fast this doctrine, to wit, that God onely is the author of all things:4 that is to say, he sends aduersitie and prosperitie, howsoeuer hee vseth mens industries therein; that so nothing may bee attributed to fortune, or to anie other cause whatsoeuer.
- 1Light and darkness taken for prosperity and adversity. Object. Ans.Light and darknesse taken for prosperitie and aduersitie. Obiect. Ans.
- 2God is not the author of evil, as some would have him. A common distinction. God the author of the evil of punishment, not of the fault. A false doctrine of the Sophisters. 1. King. 11.14 23.God is not the author of euill, as some would haue him. A common distinction. God the author of the euill of punishment, not of the fault. A false doctrine of the Sophisters. 1. King. 11.14 23.
- 3Exod. 2.23. & 1.11.
- 4God the author of all things, and how.
