' bad~ Then you may gather hence, that aH t:·he . good thing-s, and alii the evill things that befall Advn~rrantl · I · l "f h · h · · · ·1 d prafpeJme, · ;US m.t us 1 ,e, t _ey are tlelt er nue y goo , nor .net trudy ' truely evill,they are but !hadowes ofboth: for if good~ nor ·e-, h dr. d d {i . d •t h v.u. ' t e Lor 1en · a ver me upon goo men, 1 . e · . fend profperitieto evill men; Ifthere were true evillinadverfitic,Godwould never do-e it: ifthere wereanytruegoodncflein profperitie,he would never doe ir:but when he difpenfeth thefe things [o promifcuoufly, it is an argumentthey are not fuchas men account them, they are but 11udows ofgood rhings,and ofovill,Larvif &jjec1rt~,&c.., that is they are not the fubfl:ance ofgood things, neither ofgood nor evill. Let not righteous 1nen therefcre fay theyaretniferable, when they faH into any kindc of outward miferie, whatfoever rhecondition be,itis not evill,ifitwere,i~ fhould never"bdallthee.Againe~ let nota wicked man, fay, he is happy, becaufe ofhis out\vardconditi.. ,on; for ifit were truely good, thou lhouldell: never enjoy it. WhenGoddifpenferh thofe things · {o promifcuou£1y, itis an argument that theyare neither good nor evill, that is, that there is no fub!l:ance oftrue good or evill inthem~ ,. Pfo 3 • Andfoagaine,ifthey£:1!1 out fo promifcuou( Nottoiudge · d · h f'' ,.t:• 1.. of Gods !oue Iy, then you can Jll genert er~ uJtte, noro 1 mt. or hatred by tred6y thmg : that is, a man is not to thinke,that outward , becaufe theLordaffiiCl:s him, therefore hee with-, things. 1 drawes himfelfefrom him; or becaufe he giues outward profperitie toanother,that therfore his hand, and his f.1vour is with him: for you fee he difpenfeththefethings diver£1y,he difpenfeth' E e z them
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