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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A01628	A speciall treatise of Gods prouidence and of comforts against all kinde of crosses and calamities to be drawne from the same With an exposition of the 107. Psalme. Heerunto is added an appendix of certaine sermons & questions, (conteining sweet & comfortable doctrine) as they were vttered and disputed ad clerum in Cambridge. By P. Baro D. in Diui. Englished by I.L. vicar of Wethers-fielde.	Hyperius, Andreas, 1511-1564.; Baro, Peter, 1534-1599, attrib. name. aut; Ludham, John, d. 1613.	1588 (1588)	STC 11760; ESTC S120495	239,789	550

desteny We are to know therfore that some when they heare vs to commend prouidence and to affirme it to be so busily occupied about euery thing doo by and by that they may the better defend their vniuersall prouidence which they rest vpon very disdainefully exclaime against vs that we set abroach the selfe same thinges and as ye would say fetche them backe from hell into Christian Churches which the idle philosophers are wont to handle as touching fate or desteny in their schooles and cloysters Augustine in his woorke against the two epistles of the Pelageans Book 2. Chap. 5. maketh mention that there was on a time so much as this comes too obiected against him for because he affirmed the grace came not by woorks or merits but only by the good will and pleasure of God who hath mercy on whom he wil and whom he will he hardeneth Neither is it obscure to know what the thinges are that the Philosophers haue put foorth touching Fate or desteny First of all they haue defined fate as Cicero reporteth in his 2. book of Diuination to be an order and course of causes when one cause begetteth another in it selfe And there in the fame place Cicero intending more expressely to describe the force of Fate addeth That it is an euerlasting trueth flowing from all eternitie Which sith it is so there is nothing doone that was not to be doon and in like maner nothing to be doone wherof nature contayneth not effectuall causes to bring it to passe Wherby we are giuen to vnderstand that it is not Fate which superstitiously but which physically is saide to be the euerlasting cause of thinges why both the thinges that are past were doon and the thinges that be present are doone and thinges that are to come shall be doone And so it commeth to passe that by obseruation it may be marked what thing for the most parte followeth euerye cause although not alwaies for that were very hard to affirme and that the selfesame probable causes of things to come are seene of those that either in madnes or in sleep doo beholde them Hitherto Cicero There is extant also a definition of Fate in Gellius in his 6. book and 2. chap. put foorth by Chrysippus a principall piller of the Stoicall discipline For he desireth it to be A certaine naturall course or order of all thinges following one an other from eternitie and the same folding wrapping togither of things remaining vnchangeable In which two places vndoubtedlye there séem some thinges to be contained which doo not agrée amisse to Gods prouidence as it hath of vs also oftentimes héeretofore béene described But besides there are two other opinions rehearsed of Cicero in his booke de Fato of the Philosophers touching Fate The one of those that thought all thinges to come to passe by Fate so as that Fate should bring necessitie in which opinion were Democritus Heraclitus Empedocles Aristotle Wherupon came this to be in the mouthes of many Ineuitabile fatum The other of those vnto whom it séemed that without any Fate the motions of mens mindes are voluntary With whome also this distinction was vsuall that in some thinges it might truly be saide when the certaine causes were gone before that they are not in our power but that they must of necessitie come to passe wherof they were causes but in some thinges though the causes were gone before yet that it is in our power that they should otherwise come to passe and that those thinges forsooth doo properly come to passe by Fate or fatally but from these that fate is absent Further of these two opinions all for the most parte doo especially condemne the former but the latter inasmuch as it maketh the motions of mindes voluntary free exempting thē from the power and iurisdiction of Fate they doo the rather approue and we which acouch particular prouidence they say doo intend again to establish the former assertion and as for the libertie of will which yet that they might keepe safe it pleaseth them only to allowe of vniuersall prouidence that we vtterly take it away and that so our meaning is againe to iustifie and vpholde that philosophicall doctrin touching fate which hath already been reiected of all men Moreouer in the woord Fate and in the sundry names therof especiallye among the Greekes the whole force in a manner of Gods prouidence such as we affirme it to be séemeth to be expressed of the ancient writers so that now nothing is thought to let but that aswel in opinion as in flat termes we doo fully agree in all pointes with them For first they will haue Fatum to be deriued from the Verbe Fando to speake as witnesseth Varro in his 5. book de Lingua Latina and so by the woord Fate they plainelye insumate into all mens mindes that it is nothing els then that which is decréede in the minde of God and that it might vnchangeably come to passe as ye would say by expresse voice declared and pronounced And this is the very same in effect which we call prouidence The woord Fate seemeth not to differ much from those phrases of Scripture euery where extant God spake the word thus saith the Lord and such like by all which the sence and meaning of Gods prouidēce and power is made manifest vnto all men But of the Grecians Fate or Desteny is adorned with many tytles wherof euery one dooth after a sorte set before our eyes somewhat wherby the dispensation and power of the diuine prouinence is more céerly laid open vnto vs. Crysippus interpreteth it to be Pepromenen called as you would say Peperasmenen that is to say limited brought to an end because that by it all thinges are finished and determined Peratoo is as much to say as termino to finish or conclude And Eimarmenen as ye would say Eiromenen that is to say knit and folded togither because the causes are knit betwéen them selues Wherupon also they haue termed it Eirmon that is to say an order or connexion Eiro is necto to knit Moreouer it is called Ananke akinetos that is vnmoueable necessitie because that whatsoeuer is decréed by Fate or Destiny is of necessitie to be accomplished without any change or alteration Also Nemisis because that it distributeth euery where aswell good thinges as bad Nêmo is as much to say as distribuo divido to distribute or deuide Likewise Adrastein for that no man can escape or disappoint it Didrasco is fugio to flye or escape Then also Moira for that it deuideth or parteth vnto all Meiro and Moiras divido is to parte or deuide Wherfore also they haue termed Moiras the same which we call Parcat or Ladies of Destiny forasmuch as they are Memerismenai that is to say distributed or deuided particularly vnto euery one which also are thrée in number according to the three partes or portions of time to wit present past and to come And Lachesis forsooth being the

certaine sentences to the intent wee maye by some meanes satiffie froward wittes which carpe and condemne euery thing that they heare pronounced by men of their owne age Origen writing against Celsus booke 4. saith As the husbandman according to the diuersitie of the times of the yeere doth sundry works of husbandry and is occupied either in tilling the earth or in purging the weedes that growe vp in it so likewise dooth God dispose and moderate all times as it were certaine yeeres that I may so speake heerby executing euery thing in speciall that the regarde of the whole requireth in generall so as these thinges beeing by themselues onlye as it is in trueth most apparantly and eftsones comprehended he directeth to their end Semblablye in his Commentaries vpon the Epistle to the Romans on these woordes Chap. 1. I haue oftentimes purposed to come vnto you but haue beene letted hetherto he sheweth that God gouerneth by his prouidence all the actions and enterprises of men Againe in his 1. Book of Commentaries vpon Iob. he enterpreteth those vsuall phrases of Scripture which sound that God speaketh to the deuill to the firmament to the gourd to the morning woorme to the fiery or burning breath to signifie nothing els then that all these thinges are by the secret power and prouidence of the creator turned and mooued hither and thither according to his will and pleasure and doo at all times the commaundementes of God Gregory Nazanzen in his Apologetico According saith he as in mans body some members there be that rule the body and gouerne all the motions therof othersome that are ruled yeeld obedience to the gouerners so likewise in the church hath God established such a lawe of equitie as thereby through his deuine prouidence he disposeth ordereth all things yea moderateth matters in such sort that he hath or deyned some to be ruled and gouerned othersome he hath giuen to be pastors and teachers But the saide Gregory dooth intreate yet more cléerely of the same matter in that most learned Oration of his which he made touching the care of the poor and enuaieth very grauely against those that would not allowe prouidence to stretche vnto vs and to these inferior thinges and teacheth in many woordes that what thinges soeuer doo happen vnto vs in this life whither they be prosperitie or aduersitie riches or pouertie sicknes or health are sent by the determinate purpose of Gods prouidence howsoeuer it be vnknowne vnto vs. Chrisostome a very graue and holy author as well in other places as also especiallye in that booke which he entituled of Gods prouidence to Stargirius the Monke saith plainelye in this wise That God hath a care not onelye generally of all thinges but also speciallye of euery one thou maist heare him saying It is not the will of my heauenly Father that one of these little ones should perrish speaking of them that beleeue in him He is indeed desirous that those also which beleeue not should be saued be changed into a better state beleeue as Paule saith who would haue all men to be saued and come to the knowledge of the truth And he him selfe saith to the Iewes I came not to call the righteous but sinners to repentance and I wil haue mercy and not sacrifice But now if after the fruition of so great care and prouidence they wil not become better nor acknowledge the trueth yet he leaueth them not so for all that but for as much as they haue willinglye depriued themselues of the participation of eternall life he yet at the least giueth vnto them all the benefites of this life making his Sunne to shine vpon the good and vpon the euill and rayning vpon the iust and vniust yea and ministring other thinges that belong to the course of this present life But if he prouideth for his enemies also with so great care and prouidence how shall he neglect his faithfull ones those that serue him with their whole hart No no he will not doo it but he cheefely fauoureth and embraceth these in all thinges For euen the heares of your head saith he are all numbred Loe he manifestly affirmeth and proueth that God careth as well for the wicked as for the good that euery one doo receiue dayly large benefites from the prouidence of God Now Augustine in very many places commendeth and setteth foorth in like maner the largenes of Gods prouidence In his first book of Order he hath a number of thinges agreeable to this present purpose whē as throughout that whole woork he laboureth cheefely to this end to teache that all thinges are administred most dulye and orderlye by the prouidence of God in this world albeit many thinges appéere to be disorderly doon in mens matters Again writing vpon Genesis ad literam Book 5. Chap. 20.21 he commendeth Gods prouidence for that the father as christ saith Iohn 5. worketh vntill this time and as it is 1. Corinth 15 vnto euery seede he giueth a body at his pleasure to euery seede his own body for that also he moueth euery creture continually by his secret power and because according to the Psal 140. the fire haile snowe yce stormy windes and tempestes doo the will of God to be short for that he clotheth the Lillies and grasse of the féelde and gouerneth not only this vniuersall part of the world deputed to thinges mortall and corruptible but also the most vile abiect parcels of the same corruptible thinges The saide father expounding Psal 103. where it is saide That God bringeth forth fodder for the cattell hearbs for the vse of men taketh occasion to commend Gods prouidence and amongst other arguments propoundeth also that most graue and weighty one which Christ Math. 10. vseth where he saith that the Father hath respect to a cup of colde water giuen to one of the least of his Disciples and not only hath respect but also bountifullye rewardeth it But vpon those woordes also of the Psal 148. Fire and haile snow and vapours and stormy windes that fulfill his woord he proueth at large that euen the least and vilest thinges that be as the members of a Flea or Gnatte are not onlye firste formed of God but also fashioned without ceassing and stirred with a conuenient motion Further in his book 12. Chap. 4. de ciuitate Dei he willeth vs to consider with great aduisement euen those thinges that we iudge to be blamed as faultie hurtfull in creatures corruptible and voide of all sence and to looke narrowly vpon the secret power of Gods prouidence in them And in the 10. book 14. chap. of the same woork he hath these woordes All thinges that either Angels or men can perfourm vnto men are only and altogither in the power of the Almighty whosoeuer beleeueth not this is madde Certainly Plotinus the Platonist disputing of prouidence saith that it reacheth from the highest God whose beauty is vnspekable and past all

secondary or inferior causes the force of Gods power and goodnes doth vtter and declare it selfe and not for Gods cause him selfe who dooth at no hand stand in néed of their aide or helpe For like as when any péece of woorke cunningly and artificially made is set foorth openlye to be seene there the craftesman him selfe is praised and commended of all the beholders and not this or that toole or instruement which he vsed in making of it so in all thinges that come to passe heere belowe albeit they may séeme to be accomplished by secondary causes as they are vsually tearmed yet if there be any goodnes and excellency in them the prouidence and goodnes of God him selfe ought especiallye to be considered and commended yea and al the praise and thankes giuing is to be ascribed vnto God him selfe and not vnto any second or inferior causes Wherefore we doo not willingly graunt vnto secondary causes the roome and authoritie which they deserue but in the mean season this we would haue to be graūted againe vnto vs that whatsoeuer séemeth to be wrought or accomplished by them may be ascribed vnto God alone as to the chéefe and principall author inasmuch as they with out him can doo nothing but contrariwise he without them is well able to doo all things And thus is concluded that which was saide of vs at the beginning namely that God doth all in all in euery thing and that his prouidence necessarily stretcheth it selfe euen to the least thinges that are brought to passe in this lower part of the worlde and not simplye stretche if selfe vnto them but also exactly gouerneth and administreth euery thing But I thought good to ad heerunto certain woords of S. Augustine as touching second or inferior causes and touching the force of Gods power woorking in all thinges for so much as they doo wonderouslye well agrée to this present treatise of ours Thus therfore in his 7. book de Ciuitate Dei Cap. 29. disputing against thē that would referre the causes of all thinges to the world it selfe the partes therof and also to certain peculiar and chosen Gods amongst other things he saith We woorship that God saith he that apointeth to the creatures by him created both the beginnings and endes of their being and mouing which hath in him self knoweth and disposeth the causes of thinges which hath made and created the vertue of seeds which hath put areasonable soule which is called the minde into what liuing creatures it pleased him which hath giuen them the power and vse of speach which hath imparted to what spirits hee would the office of telling things to come and by whom it pleseth him he foretelleth things to come by whom he pleseth he ●●iueth away diseases which ruleth the beginnings proceedings and endings of warres also themselues accordingly as mankinde is to be corrected and amended which hath both created and also ruleth and gouerneth the most vehement and violent fire of this worlde according to the temperature of his vnmeasurable nature which is both the creator and gouernor of the waters throughout the whole earth which hath made the Sunne the cleerest of all corporall lightes and hath giuen vnto it answerable power and mouing which stretcheth his rule and dominion euen to hell it selfe and the internall spirits which ministreth seede and nourishment both moist and dry according to the seueral natures and dispositions of his creatures which founded the earth and maketh it fruitfull which giueth the fruites therof both to men and beastes which knoweth and ordereth not only the principall causes of thinges but also the subsequent and inferiour which appointeth to the Moone her course and motion which discouereth the waies of heauenlye and earthly things by the interchanginges of places which hath graunted to the wittes and capacities of men that he hath made the knowledge also of diuers and sundry artes to the adorning and beautifying of life and nature which hath ordained the coniunction of male and female to the better propagation of issue and posteritie which hath fauourablye graunted to the companies and societies of men the benefite of earthly fire which they might applye to most easye vses as to warme them in their houses to giue them light c. according to their seuerall necessities Hitherto are the woordes of Saint Augustine Héereby it may appéere how fond and shamefull the cauillations of some men are wherby they goe about to subuert and ouerthrowe particular prouidence If it be so say they that all things are ordered by Gods prouidence then in vaine shall we labour and take paines in any thing and in vaine shall our counsailes and consultations be which yet that they are both necessarily and profitably vsed very reason and nature it selfe dooth teach vs all If it be appointed of God say they that we shall haue good successe in any matter it shall not be néedfull for vs to take any care neither to bestowe any labour or diligence in prouiding such thinges as we think to be necessary for vs but if it be decreed that we shall haue no good successe then héer again shall all thinges be attempted in vaine of vs. Wherfore he that perceiueth any dangers to hang ouer his head shal not take counsel how he may auoide them he that heareth tel that the way is beset with theeues shall not enquire after any other way wherin he might walke neither tarry for any to beare him company he that feareth the danger of some contagious sicknes wherwith he seeeth others to be infected shall not refraine the companye of the diseased neither shall he take any preseruatiue by the counsell of the phisition he that séeeth his house on fire and ready to fal on his head or a gulf of waters breaking through the banks with great force to rush vpon him shall not look which way he may escape he that is alreadye set in the middest of dangers and either taken of his enemies or atteynted with sicknes shall not prouide for his deliuerance neither craue the help of physick Nay further God shall not be called vpon by praier nor sought vnto to the intent we might obtaine any thing of him when as we are sure that nothing can come to passe but that which he hath once decréed In summe it shall be sufficient for a man once in all his life to commend him selfe wholy vnto God and then with hault and bolde courage to look for whatsoeuer he shall send for why in this case there remaineth nothing els for man to doo With these and such like cauils I say a sort of ignorant men seeke to suppresse particular prouidence but he shall easily ouerthrow thē that will héedfullye consider of those thinges that haue hitherto of vs been saide But ouer and besides we will adde certaine reasons cleere and manifest whereby we will shewe that euen secondary causes when the cace so requireth are in no wise to be contemned or neglected and yet