CHAPTER VI: We believe that all things, both in heaven and in earth and in all

We believe that all things, both in heaven and in earth and in all creatures, are sustained and governed by the providence of this wise, eternal, and omnipotent God. For David witnesses and says, 'The Lord is high above all nations, and his glory above the heavens. Who is like unto the Lord, who dwelleth on high, and yet humbleth himself to behold the things that are in heaven and earth?' (Psa. cxiii. 4-6). Again, he says, 'Thou hast foreseen all my ways; for there is not a word in my tongue which thou knowest not wholly, O Lord,' etc. (Psa. cxxxix. 3, 4). Paul also witnesses and says, 'By him we live, move, and have our being' (Acts xvii. 28); and 'of him, and through him, and from him are all things' (Rom. xi. 36).

Therefore Augustine both truly and according to the Scripture said, in his book De Agone Christi, cap. 8, 'The Lord said, "Are not two sparrows sold for a farthing? and one of them shall not fall to the ground without the will of your Father." By speaking thus he would give us to understand whatsoever men count most vile, that also is governed by the almighty power of God. For the truth, which said that all the hairs of our head are numbered, says also that the birds of the air are fed by him, and the lilies of the field are clothed by him.'

We therefore condemn the Epicureans, who deny the providence of God, and all those who blasphemously affirm that God is occupied about the poles of heaven, and that he neither sees nor regards us or our affairs. The princely prophet David also condemned these men when he said, 'O Lord, how long shall the wicked, how long shall the wicked triumph? They say the Lord doth not see, neither doth the God of Jacob regard it. Understand, ye unwise among the people; arid ye fools, when will ye be wise? He that planted the ear, shall he not hear? and he that hath formed the eye, shall he not see?' (Psa. xciv. 3, 7-9).

Notwithstanding, we do not condemn the means whereby the providence of God works as though they were unprofitable; but we teach that we must apply ourselves unto them, so far as they are commended unto us in the Word of God. Wherefore we dislike the rash speeches of such as say that if all things are governed by the providence of God, then all our studies and endeavors are unprofitable; it shall be sufficient if we leave or permit all things to be governed by the providence of God; and we shall not need hereafter to behave or act with carefulness in any matter. For though Paul did confess that he did sail by the providence of God, who had said to him, 'Thou must testify of me also at Rome' (Acts xxiii. 11); who, moreover, promised and said, 'There shall not so much as one soul perish, neither shall a hair fall from your heads' (Acts xxvii. 22, 34); yet, the mariners devising how they might find a way to escape, the same Paul says to the centurion and to the soldiers, 'Unless these remain in the ship, ye can not be safe' (Acts xxvii. 31). For God, who has appointed every thing his end, he also has ordained the beginning and the means by which we must attain unto the end. The heathens ascribe things to blind fortune and uncertain chance; but St. James would not have us say, 'Today or to-morrow we will go into such a city, and there buy and sell;' but he adds, 'For that which ye should say, If the Lord will, and if we live, we will do this or that' (James iv. 13, 15). And Augustine says, 'All those things which seem to vain men to be done advisedly in the world, they do but accomplish his word because they are not done by his commandment. And, in his exposition of the 148th Psalm, 'It seemed to be done by chance that Saul, seeking his father's asses, should light on the prophet Samuel;' but the Lord had before said to the prophet, 'To-morrow I will send unto thee a man of the tribe of Benjamin,' etc. (1 Sam. ix. 16).