I. The World and all that is, and is done therein, is governed by God's providence (Gen. 1:2).

We believe that God, having created all things, did so rest from all the works which He had finished; that He nevertheless ceased not or left off to care for, to rule, and govern the world and whatsoever is therein, as well small things as great, and especially mankind, yea, and every particular man; so that nothing can be done or may happen in the world which is not governed by the divine providence (Matt. 10:29-30).

II. The Church of God to be governed by a peculiar care.

But although all and everything be subject to the divine providence, yet we believe that the Church of God is governed by an especial care and means, and all the elect people, yea, and all the wills and actions of the elect, since He calleth peculiarly, justifieth and sanctifieth, but not all (Rom. 8:13); since He worketh in them to will and perform (Phil. 2:13); and saith that He dwelleth in them, and not in all (2 Cor. 6:16; Acts 4:16); since lastly He leadeth them unto eternal life, but suffereth others in His just judgments to walk in their own paths, and fall into eternal destruction; so that worthily we be commanded peculiarly to cast all our care upon God because He (peculiarly) careth for us (1 Pet. 5:7).

III. That God ordinarily governeth the world by second causes.

This also we learn by the Holy Scriptures, though God performeth many purposes of His divine providence by Himself without any external helper, yea, and sometimes quite against ordinary means, yet He executeth many more things ordinarily by second causes, as well in the government of the whole world, as of the church. Since He Himself saith He will hear the heavens, the heavens will hear the earth, the earth will hear the corn, the corn will hear Israel (Hos. 2:21-22).

IV. The means unto the end are not to be contemned [condemned], since God ordereth as well the one as the other by His providence.

Whereupon we also know that although we are assured that God hath a care over us, yet the means which He hath ordained for the salvation both of our souls and bodies are not to be contemned [condemned], nor God to be tempted; but herein we must follow the apostle who, although he were assured of the safety of all them which were in the ship, yet as the mariners went about to escape away, he said to the soldiers and to the captain, unless "these abide in the ship, ye cannot be saved." For God who setteth an end unto each thing, He also hath ordained both the beginning and means by which that end is attained unto.

V. All things come to pass in respect of God necessarily; in respect of us many things happen casually.

But since God by His providence doth preserve second causes which He useth in governing the world, everyone in her proper nature, yea, and is the mover of them--and of them, some are ordained of their own nature to certain and sure effects, and other some [others] are indefinite--we know and confess that although in respect of God, without whose foreknowledge and will nothing can happen in the world, all things are done necessarily (Matt. 10:29-30). Yet in respect of us, and of the second causes, many things happen and come to pass chanceably [by chance]. For what can be more chanceable [?] and casual, to a carpenter and travailer [traveller ?] than if the ax fall out of his hand and kill the other (Ex. 21:13)? Yet the Lord saith [sayeth] that it is he which killed the travailer [traveller]. And our Lord Jesus died willingly; yet He said, Christ must suffer (Luke 24:46). Herod and Pilate, of their free will, condemned Jesus; yet the apostles say they did nothing but what the hand and counsel of God had decreed to be done (Acts 4:28).

VI. That God is not the author of sins which are committed in the world.

And hereupon we also know and confess that although many offenses are committed in the world by men, God in the meantime [is] guiding all things (Acts 17:28). Yet the same cannot be imputed to God, nor to His providence, for He indeed moveth all things and ministereth strength by His providence unto everyone to work, but yet He instilleth not that corruption to any whereby they work amiss (1 John 2:16). As therefore the earth yielding her sap as well to ill trees as to good, yet is not to be blamed because an ill tree makes ill fruit. So much less may God rightly be said to be either the cause or the author of our sins, although by the hand of His providence He beareth, upholdeth, ordereth and guideth even the wicked (Heb. 1:3). "In Him (saith the apostle) we live, we move, and have our being" (Acts 17:28); namely, we are moved of Him such as we are, except He by His grace do make us otherwise.

VII. The secret counsels of God in governing the world are to be reverenced, not inquired after.

Meanwhile the secret and wonderful counsels of God, whereby we see innumerable things to be done, and whereof we cannot give or know any reason--the same we behold and adore with that reverence which we ought, contenting ourselves with this assured knowledge, namely that nothing comes to pass in the world without the will of God (Matt. 10:29-30); and that will of God to be so just that it is the most certain rule of all justice (Rom. 9:14). And therefore that which the apostle saith must ever be holden--"O the depth of the riches both of the wisdom and knowledge of God! how unsearchable are His judgments, and His ways past finding out!" (Rom. 11:33). Also that, "Is there unrighteousness with God?" (Rom. 9:14). And yet, "For of Him, and through Him, and to Him, are all things: to whom be glory for ever. Amen" (Rom. 11:36).

VIII. Errors.

We condemn therefore all scorners, and all those philosophers which either do wholly take away the providence of God out of the world, or deny that human matters and small things are regarded of God. Those likewise which abusing the providence of God do condemn the means ordained of God for the salvation of us, both soul and body, as also those which would have all things to come to pass so merely necessarily, that they take away all casualty, and deprive men of all liberty. Lastly those which will have God so to work all things in all men that they also do blasphemously prove Him to be a joint worker, and an author of sin.