Andr. Rivet. disputat. Thes. 1. p. 4.
De provid. Trac. p. 9.
Isagog. Christ. c. 32. p. 52.
1. As touching Gods Government and Administration of the World by his Divine providence, we shall in the first place lay down some of the definitions of it from the most sound and learned Divines of the Reformed Churches, and that in English, after this order. The acute and learned Rivet describes it thus: “Providence is an ineffable force and virtue of the Divine Sapience and Potency, by which God doth conserve and govern to his own Glory all his Works according to his eternal, most wise, and most free decree, and directing every thing in time unto its end.” Johannes de Spina defines it thus: “Providence is the prescience and counsel of God eternal, most free, immutable, most just, most wise; most good, whereby God worketh and determineth all good things in all, but doth only permit evil things, and doth dispose and direct all things to his own Glory and the Salvation of his elect.” And much to the same purpose doth Lambertus Danæus speak in these words: “Providence is a most free and most powerful action of God, by which he not only stirreth up and governeth universals, but also singulars, in every one of their single actions. And (he saith) it is called a most free and most powerful act, because it can neither be hindered nor overcome by any law.” And to these for substance do agree Calvin, Musculus, Beza, Zanchius, and the rest of all Orthodox Divines.
Exeges. Loc. 6. p. 143, 144. &c.
2. But we shall chiefly insist on that definition that is given by learned Piscator in these words: “The providence of God is his eternal, most wise, most just and immutable counsel or decree, whereby he doth most freely govern all things by him created to the glory of himself, and the Salvation of his elect.” To which he giveth this explication: “That it doth consist of a Genus and three differences. The Genus is the word Decretum which is illustrated by four adjuncts; Eternity, Sapience, Justice and Immutability. The first difference is taken from the objects; which are all created things. The second from the ends, which are two, the Glory of God, and the Salvation of the elect. The third from the effect, which is the government of things created, which Gubernation is illustrated by the adjunct which is liberty.”
Acts 2. 23.
Acts 4. 27, 28.
Heb. 1. 3.
Matth. 10. 29, 30, 31.