vnderstood by this name but a chanceable euent of thinges either in respect of our bodies or in respect of outward benefites or calameties Whervpon also came those woordes which no religion forbiddeth to speak Percace Perhaps Perchaunce Peraduenture By fortune Which all notwithstanding is to be reuoked to Gods Prouidence This also I concealed not there saying For peraduenture that which is commonly called Fortune is ruled by some secret order and we call chaunce in thinges nothing els then that whose course and cause is hidden from our eyes I saide this indeede but yet it repenteth me that I so named Fortune there especially sith I perceiue men to haue taken vp a very euil custome that where it ought to be saide Thus would God haue it they say thus would Fortune haue it Hitherto Augustine Certes those aduerbs Perhaps Perchaunce c. doo serue more to signifie doubtfulnes theÌ„ affirmation or if not doubting then declare they rather some thing to be doone beyond our reach then without any certaine cause which we must alwaies presuppose to be setled in Gods will And Basilius Magnus in a certaine place saith That Fortune and Chaunce are heathen woordes in the signification whereof it beseemeth not godly mindes to be occupied It remaineth that we speake of Contingence or Haphazard To the remouing wherof albeit there be a way after a sorte made already whilest we haue sufficientlye shewed that there is no more place left vnto Chaunce and fortune where there is due regarde and consideration hâ—d of Gods Prouidence and that it séemed not necessary to stand long héer after intreating of it yet 〈◊〉 because we sée some men labour very stoutly to iustifie and defend it we will handle this place somewhat more largely then otherwise we néeded to haue doone But firste there is a certaine difference to be set downe which seemeth vnto me méet to be obserued betwéene Contingence and fortune or chaunce For chaunce and fortune of which we haue sufficiently spoken if I be not deceiued are referred cheefely to things externall corporall and indifferent or meane and likewise to such as happen besides the compasse of our expectation or deliberation but Contingence is extended of the Diuines euen to thinges internall and spirituall concerning the saluation or damnation of the Soule yea and to those also wherunto is admitted both deliberation choice So when one walking or beholding the stars faleth into a ditch or sink that they say is Fortuitum but when a man is inclined rather to this side then to that and sinneth or sinneth not they say that commeth to passe by Contingence Wherfore they haue defined Contingence or Haphazard to be that wherby thinges created in actions subiect to reason are oftentimes changed and altered and doo fall either into these actions or into those according to the choice and liberty granted of God From which difinition we may cléerely gather that the cause and fountain of Contingence is the frée will of man whereby he is moued to this or that as séemeth good vnto him Which libertie as it were a sin vtterly to take it away so déeme they it necessary to establish Contingence Albert they are moued also with an other cause and the same much greater and waightier For in case it be not graunted that thinges fall out Contingently by mans frée will it will come to passe that sinne shal be imputed vnto God himselfe as by whose prouidence man shall so be holden bound and fettered that he cannot choose but sinne although otherwise he should striue to the contrarye Heereupon straightwaies was brought into Christian schooles out of the Philosophers dark dennes a distinction of necessitie wherby one is saide to be Necessitie absolute or of the consequent otherwise according to Aristotle called Determinate according to Cicero Simple wherby thinges stand at such a staye as that nothing there can be changed as Luke 24. It is necessary that al things should be fulfilled which are written of me in the Law and the Prophets another Necessitie of the consequence wherby many things are prepared to be doon and no man iudgeth but that they ought to be doone in their time and yet notwithstanding are not alwaies brought to effect as Maâ—h 18. It is necessarye that offences should come For so dooth mans blinde reason determine if all thinges should come not to passe by absolute necessitie then by some other necessitie which namely may be changed when God shall otherwise dispoze This necessitie therfore they call necessitie of consequence But verily we wil shew how néedlesly these thinges are concluded and how much they detract from the dignitie of Gods Prouidence besides that they are not grounded vpon any sure foundation coÌ„futing euery thing in the selfe-same order wherein they are of vs rehearsed and then with some reasons and examples establishing our opinioÌ„ and assertion But first and formost me may say this in generall that if we did so religiously as were conuenient honor and imbrace the prouidence of God on euery side turning and conuaying it selfe and procuring and determining all things yea the least and vilest thinges euen to the numbring and consideratioÌ„ of euery the haires of our head and that we did moreouer seriouslye weigh consider how small or none at all our libertie and fréedome is how ofte our will is letted and hindred euen in outward and trifling matters for indéed the consideration acknowledgement of these two thinges is very requisite and necessarye as also most profitable to illustrate and set foorth the glory of Christ and lastly if we called to mind that it may be proued many other waies that God is in no wise the author of sinne neither that it followeth euer the more by the assertion of particuler prouidence as we haue before specified Verily I would suppose that euery man might easily perceiue and see that there were no need or necessitie at all to auouch Contingence or Haphazard But that shall become more plaine and euident if we bring foorth our reasons vnto these thinges that are alreadye breefely said touching Contingence 1 First therfore euen by the difference that we noted betweene casuall thinges and Contingence may after a sort our assertion be confirmed For if not so much as casuall thinges are to be graunted but that all such ought to be reduced to the prescription and determination of Gods prouidence how much lesse may it be graunted that any thing commeth to passe contingenter or by Haphazard It is not like that he that regardeth and disposeth the lesser matters wil omitte or neglect the greater by the administration wherof his praise also and glory may be encreased And from whose prouidence it is not lawfull to exempt so much as the fall of one poore sparrow vpon the ground it were very iniurious to think that of the same are not prouided and gouerned likewise the seuerall actions of euery one But if so be that by the same are directed those actions also
particular prouidence may suffize In the third place we are to entreate of secondary causes which it appéereth to be all cleane wiped away if euery of these inferiour thinges héere belowe be doone and dispatched by the wil and prouidence of God himself and yet that they should be remoued out of the way neither is it a thing vsuall neither dooth any reason permit or suffer them so to be We answer e bréefely that as touching secondarye causes which are otherwise called inferiour causes we will set them in their right place but according as both the manner of the woord and the nature of the relation dooth require we must of necessite reduce them to an other first and higher cause which is God himselfe so that albeit they may seeme to woorke and serue to our vse yet we must vnderstand that they cannot doo or effect any thing but so farre foorth as they receiue and participate their whole force from the first cause which alone and in very déede obtaineth of right the name of cause Wherupon also it hath pleased some to terme it the cause infinite and cause of all causes For as the hāmer of it self can in no wise make in the iron any certain print or fashion of a Key sawe or such like thing vnles the Smith him selfe doo put both the hammer and the iron to the Anuile and ofte times strike vpon it so must we perswade our selues that neither in the second causes efficient nor in the thinges hoped to be effected by them any thing can follow or be brought to perfection except God him selfe dooth stirre vp temper and bring al things to their right and appointed end And looke what accompt we make of tooles or instrumentes which we vse to apply to the woorkmanship and making of any thing whatsoeuer and the selfe same regarde is to be had with God of second or secondary causes as we call them For why the instruments of themselues are nothing els then idle and vnprofitable and scarce woorthy if we consider them well the name of causes vnlesse peraduenture as the hanuner or saw may after a sort be called causes which yet are not so to be taken for causes as if a table or forme or any such like thing be wel artificially made any praise or reward should returne vnto thē as the which all men doo know that they neither can woorke or are able to doo any thing but what and how much the craftesman him selfe will haue or cause them to doo And so are we to iudge of all other thinges For take me an hearbe also or any other like thing that is good for phisick albeit it may séem to haue especial vertue against some certaine kinde of disease and béeing vsed may peraduenture helpe the sick partie yet in very deede it commeth to passe by the woorkmanship of God who dooth woork effectually by the hearb For proofe héereof this may serue that the same hearbe otherwise heeing applyed vnto some other that is infected with the like disease dooth no good to thē curing of it and whence commeth this but because the Lord there refuseth to woork by it So farre foorth is a medicine neuer holesomely applyed but when it pleaseth the Lord him selfe to woork with it Wherupon also it commeth to passe that oft-times a man recouereth his health by that thing that he least thought off and all because the Lord woorketh with it howsoeuer otherwise it seemeth in no wise to be prepared for that vse So where the Lord Iesus spitted vpon the ground and made clay and put it to the eyes of the blinde that clay of it selfe did nothing toward the restoring of the sight for who euer vsed such a medicine but yet there it did good and preuailed because it pleased the Lord to adde his strength to that outward signe And in like manner we sée other oftetimes to be healed by taking this or that thing which yet was neuer thought to haue any force or strength in it against the present disease Therfore all secondary causes are in very déede only as ye would say certaine tooles or instrumentes yet such as are neuer forcible to woork but when the Lord him selfe giueth strength vnto them But this is to be marked of vs that secondary causes are not in euery◠respect like vnto tooles for these are such as without them the artificer can doo nothing For why except hee haue his hammer sawe chip-axe and such like instruemēts he is compelled to cease as neuer able with his fingers or nayles alone to heawe the timber nor to plaine the boordes But God for his part can without the helpe of any second causes bring to passe at all times whatsoeuer it pleaseth him For hence it is that so many thinges happen which we account for miracles because that in them whither it be the healing of the sicke or any other vnusuall thinge be doone we can sée in no second causes to concurre as otherwise among men are commonly vsed Hence likewise it is that so many great thinges come to passe soddenly and besides the expectation of men as for example when we see all thinges in a readines to war and now the banners to be displaied the standerds erected and the battailes fully bent to ioyne togither yet beholde no man once dreaming of any such matter peace is sodenly proclaimed the armes on either side dismissed and sent away c. Againe on the other side when there appeered most certaine hope of peace to be continued euen then haue risen vp and no man knowing how or by whome horrible stirres and tumultes In all which thinges the only prouidence of God woorketh all in all and that without the help of any secondary causes appéering vnto vs. Therfore what things soeuer come to passe throughout the whole worlde it is certayne that they are doone and accomplished by God him selfe and if at any time secondary causes doo soeme to woorke any thing at all yet are they nought els but vnprofitable tooles without strength and of no force in them selues And verily when God vseth the ministerie of them he dooth it doubtlesse more for our cause then for his owne For why that he is able to bring to passe without them whatsoeuer it pleaseth him there is no man that can deny But for this cause his pleasure is oftentimes to woorke by them to wit that his diuine power woorking in thinges visible may put foorth it selfe the more cléerely to be seen and that we might be admonished therby and driuen as manifestlye conuicted to confesse that the deuine aide is diuers sundry waies and at all times present with vs and that there is nothing in the whole world so small or albeit created in vaine but that from euery thing that is there floweth one commoditie or other either vnto man or vnto other thinges according as the diuine prouidence of God hath appointed and ordained For our sakes therfore it is that in
especiallye séeing experience dooth teach that the order and course of nature is ofte times letted as namelye when miracles are apparantlye wrought as in the standing still of the sunne in the time of Iosua and the going back therof in the time of Ezechias but that the ordinance or decrée of God should be preuented or interrupted no mans minde dareth once to conceiue 4. It is necessary by absolute necessitie that God should be most chéefly good and that from God being good all good things should procéed neither is it possible that any other thing then good should come from him And necessarye it is by the like necessitie that all those thinges should be accomplished which are of him decréed whither the same be accounted in our iudgement Contingents or impossible by nature or I will adde also euill but of all the thinges that he him selfe hath decréede there cānot possibly be any but that out of it should be deriued some cōmodities either to the profit and vtilitie of men or to the illustratiō and setting foorth of his owne glorye Wherfore whatsoeuer thinges of this sort come to passe for so much as they are good and not wrought but of God we must néedes vnderstand them to be doon by absolute necessitie Thus much I think sufficient for this present 5 But if some men more vehementlye prouoked to defend and maintaine as well Contingence as also the necessitie of Consequence shall oppose vnto vs the places of Scripture wherby it séemeth to be proued that the thing is not alwaies fulfilled which God hath decreed as for example where God is brought in moued with repentance that he had made man Genes 6. that he had made Saule King 1. Sam. 15 also where his decrees are declared to be abrogate or chaunged as when after death most certainely denounced to King Ezecchias his life was againe prolonged to moe yéeres Esa 38. likewise when to the Niniuites was fortolde most certaine destruction to followe within fewe dayes and yet againe they were spared Ion. 2. where if I say by producing of these and such like places they shall goe about to wring from vs that some thinges come to passe contingently or by Haphazard and that al things fall out by absolute necessitie we will answer them breefely as followeth 1 First to those places touching repentance we say that there are there méere human affections such as in the scriptures are euery where attributed vnto God necessarys for the cause of teaching to witte that our vnderstanding might be brought from the obseruation of mens matters so much the more conueniently to the knowledge also of Gods will And it is signified by those phrases that God will haue some thinges changed towards vs not that he wil any way alter or transpose his owne purpose or will but that he will most simply prosecute and pursue that which was decreed from euerlasting to be diuerslye accomplished yea so decreed I say that first it should so come to passe and afterward that it should fall out otherwise euen altogither as we sée the whole matter dispatched and brought to an ende There is no other thing therfore ment then that as the woorke was decreed diuerslye to be doone so is it diuerslyed fulfilled and so not Contingently but in trueth necessarilye and euen by absolute necessity are al these things wrought according to the immutable sentence of Gods decree 2 In like case may it be saide of the abrogation or alteration of the decrees touching Ezechias and the Niniuites For it was decréede from euerlasting that this cause should be handled with such beginninges and also that destruction should first be denounced vnto thē then that it would come to passe that they should acknowledge their sinnes earnestlye implore the mercy of God obtain pardon and forgiuenes and so by this meanes should not perishe Wherfor in this turning away of their destructiō there was not made any change or alteration of Gods ordinance but simplye the execution of his eternall decree neither did any thing there come to passe Contingently or by Hap-hazard but by Absolute necessitie was the whole busines brought to an ende As God in these causes prouided such beginninges so prouided he the proceedinges and successe which we sée did follow And nothing verilye without most great and iust causes For by that denuntiation of destruction beholde how many great good thinges followed As wel Ezechias as the Niniuites were brought to the accknowledgement and confession of their sinnes then they became carefull to repent the faith and feare of God were foorth with kindled and stirred vp in them they were throughlye moued to call vpon God for mercy to the amendement of their liues afterward and to be short their whole posteritie hath a notable example of repentance in them propounded and set foorth Againe by their meruailous preseruation the power and goodnes of God is excéedinglye declared and a document giuen to all ages for the confirmation of faith and hope And sith there was nothing doon there in vain nothing without most graue and waighty causes and great profit and vtilitie it is plaine and euident that it cānot be said that any thing came to passe by Contingence and as a man would say by Gods woorking at or dissembling the matter In like maner God prouided the treason or betraying of Iudas and the deniall of Peter but he prouided withall the successe of either of thē to be farre vnlike namelye that it should so fall out that the one being led with repentāce should craue pardon and obtaine it the other that he should fall into desperation and perish And in either of them sith they séemed alike to be greeued and to be touched with repentance if necessitie of consequence were to be regarded it might be thought that they both obtained pardon and euery man might saye seeing the outward sorrowing of Iudas that he also of necessity became pertaker of forgiuences But that was not so in as much as it was otherwise determined of God him selfe from eeuerlasting And of so great a difference God had most iust causes and considerations so as he can by no meanes be accused either of negligence or partiality And so of al other things which albeit they may seeme in our opinion to come to passe most chéefely by Contingence or Haphazard yet must it be determined that they fall out in very deed by the appointement and disposition of Gods prouidence Wherfore that we may once dispatch and make an end of this disputation touching contingence it shal be much better for vs to speak simply and plainly of those things that happen sith it is certaine that nothing comes to passe without the will and dispensation of God vsing those formes of speaking which we see to be vsuall in the holy Scripture and so sincerely to yeelde ouer to the diuine prouidence the honor and dignitie which it deserueth then by strange subtilties of woords and vaine and
vpon him and he shal be taken in my dragge or great net and I will bring him to Babel and will enter into iudgement with him there for his trespas c. To the like effect there is more chap. 26. And oftentunes shal we méet with such things in the prophets so that it is not needful to repeate any more But as we haue saide of Angels so is it requisite also that we vnderstand it of men namely that not onelye euill men but good also are the instruments of the Lord woorking whatsoeuer it pleseth him For so hath the Lord very often by good and holy Judges Kings and other subdued wicked people and kingdomes yea and somtimes vtterly ouerthrow them Of Angels and men we haue spoken it remaineth that we adde some thinges touching other cretures By she and that falling down from heauen from the Lord as the Scripture speaketh fiue Cities were consumed Genes 19 Afire by the will of the Lord running alongst the face of the earch desiroyed sourtéene thousand and seauen hundred seditious persons Numb 16. and not much before that time the sonnes of Aaron Nadab and Abihu Leuit 10. Two Captaines either of them with fiftye Soldiers being sent by King Ahaziah to Elias the prophet were deuoured with fire 2 King 1. The waters of Egipt were turned into blood and so became vnfit to be drunk and pernitious to fishes Exod. 7. A little after the waues of the red Sea swallowed vp an innumerable multitude and euen King Pharaoh himselfe with all his hoste Exod. 14. The garth opening deuoured Korah Dathan and Abiram with their confederates and their whole families Numb 16. The same now and then denyeth the fruites gróodilye gaped for the Lord procuring the causes of barrennes either open or secret as in the daies of Achab he restreyned the firmament and cloudes that they should not raine vpon the earth King 7. The aire oftetimes by the Lords commaundemeÌ„t is infected and becommeth hurtfull not onelye to the fowles and brute beastes drawing it in but also to men prouoking pestilent and deadlye diseases in them as 1. Chron 21 We read that the Lord sent a plague among the Israelites and that there died of theÌ„ seauentie thousand men And in the prophets we heare often of the wicked and vngodlye how some were smitten with the pestilence and othersome threatned to be smitten The haile the rayne ingendred in the aire doo procure dearth and scarsitie of vittayl when and as oft as the Lord will haue it so Exod. 9. Next by brute beastes what great hurtes and dangers are we subiect vnto By Frogs Flyes Lice and Locustes all Egipt was miserably vexed Exod. 8 9.10 Many of the murmuring Israelites were â—lung of Sarpents and died Numb 21. Two Beares stirred vp by the Lord tare in peeces two and fortie Children for mocking and rayling vpon Elisha 2. King 2. Certaine people of the Babilonians being sent by King Salmanazar to inhabit in Samaria were destroyed by Lyons sent of God 2. King 17. And the man of God sent to Ieroboam is saide to be deliuered of the Lord to the Lyon that slewe him 1. King 13. And what should I stand to rehearse any more By diuers and sundry meanes dangers doo ensue but we must confesse them all to be sent by the Lord himselfe who dooth vse the creatures that he hath made freelye and to what purposes it pleaseth him as instruments prepared to euery woorke and busines whatsoeuer Neither in very deed are al the creatures to be accounted any other then the tooles and weapons of the cheefe woorkmaister God and second causes And God doubtlesse as he is almighty and the woorker of all in all can out of those things which are reputed of theÌ„selues to be good and so are indéede when be seeeth cause raise vp discommodities vnto vs and againe on the other side cause the thinges that are euill and which we flie and abhor to turne to our no small profit and commoditie It appeereth therfore by these thinges that euen all distresses and aduersities are sent of God himselfe Wherfore seeing it is in no wise lawfull to resist his will and that we are to take in good part whatsoeuer he ordeineth by his prouidence we ought from hence to drawe some portion of comfort in that we know assuredly that all perils and dangers come from God And so much to the two former reasons wherby we haue proued that crosses and calamittes are sent of God As touching the third reason consider the sayinges of the holy fathers weigh the examples which propound vnto vs any that haue béene afflicted whither of the godly or vngodly and vndoubtedly thou shalt finde that ther by dooth redound vnto God the praise either of wisdome or iustice or rather of both of them togither Touching the wisdome of God appéering in our aduersities it is notably said of Esay chap. 31. Woe vnto them that goe downe vnto Aegipt for helpe and staye vpon horses and trust in Chariots because they are many and in horsemen because they be very strong but they look not to the holy one of Israell nor seek vnto the Lord. But he yet is wisest therfore he will bring euill and not turne back his woord but he will rise against the house of the wicked and against the help of theÌ„ that woork vanitie Where the prophet reproueth those that were ouermuch giuen and addicted to humane or carnall wisoome and admonisheth them to look rather into Gods wisdome who dooth nothing without certaine aduise and with like wisdome both sendeth and remoneth aduersities For before the Lord dooth afflict any man with calamities he resolueth with himselfe what great good will grow of it either to him that suffereth or vnto others and likewise how and when it is expedient to deliuer the afflicted to the great admiration of all men Iob. 11. Oh that God would speake and open his lippes against thee that he might shew thee the secrets of wisdome how thou hast deserued double according to right know therfore that God hath forgotten thee for thine iniquitie Canst thou by searching finde out the secrets of God or canst thou finde out the Almighty according to his perfection They are the words of Zophar the Namathite signifying that wheÌ„ God most wisely ordereth all things yea euen in sending of crosses also yet we cannot attain the causes of his counsell Psal 147 Great is our Lord and great is his power and his wisdome is infinite The Lord releeueth the meek and abaseth the wicked to the ground Beholde the wisdome of God in debasing and punishing the vngodly Ecclesiast chap. 8. the wise man dooth greatly wonder at the wisdome of God in beholding the thinges that are doone vpon earth as touching the sundry euents and successe of men But we shall better and more cleerely beholde in some one example the order of the diuine wisdome Doubtlesse the history of the destruction of Egipt dooth many wayes declare the
busines As coueting therfore to auoide so many inconueniences as doo seeme heeruppon to followe first some haue presumed to deminish Gods prouidence in saying that God dooth by no meanes regarde these inferior thinges for it were a very vnséemely thing that so great a Maiesty should be entangled with our sinnes and vncleannes For which cause also they haue deuized Chaunce-medley or haphazard wherof we will speake also in fitte place Othersome haue thought this course to be best namely to extol mans will and to make the same most franke and frée dooing and perfourming with full power and authority not only euill things but also good so as it may deserue euen eternall life by it owne proper force and strength And therfore that the causes of all actions ought vnto this most franke and free will to be ascribed But with these men we think it not good to dispute any further seeing we haue sufficiently declared both that all these thinges here belowe are cared for of God and also how farre foorth our will is able to woorke or doo any thing whatsoeuer Now othersome more religious then the former haue sought out other helpes and some of them haue referred all those places wherby it seemeth to be mēt that God dooth woorke together vnto sinne vnto foreknowledge saying that God indeed foresaw and foreknew that men would sinne but prouided not that is to saye disposed by his incomprehensible counsell that such actions should be doone by men And so seeing foreknowledge alone dooth woorke nothing at all to the committing of sinne neither by any meanes enforce it they thinke that God is aboundantlye excused and farre from béeing the cause of any sinne Some liked better to vse a distinction whereby they determine some thinges to be doone simplye by the absolute will of God and some thinges onlye by his permission and wincking at them if it be lawfull so to speake After the opinion of these men when it is saide that God hardened Pharaos hart the Hebrue phrase is so to be expounded as that the sence should be that Pharao was in déed hardened not by the effectuall will of God but only by his permission and sufferance And as permission hath no blame in it selfe especiallye where it is not bound of duety to let euill so that the cause of sinne can by no meanes be laid vpon God And this reason hath preuailed with a great number But if in case we consider well of the matter we shall perceiue that these interpretations as they be farre fetcht so are they neither necessary neither can they very well hang togither for as touching foreknowledge first by this reason the force of prouidence is excluded from many thinges and is pent vp in too narrowe a roome Secondlye there remaineth yet something for which God may by wicked reason be accused and found fault with For if God hath foreseene euill and not letted it sith it was in his power to doo it thē hath he not doone wel insomuch as he preuented not that in time which he foresaw should come to passe And so is God againe made the author of sinne For permission dooth attribut such an inlenes in a maner vnto God as Epicurus dreamed off Certes it would be a thing not very séemelye or commendable in God when a man attempteth to doo any thing by his own naturall inclination to dissemble the matter in such sorte as to suffer him to runne headlong into perdition and destruction For what father could abide to sée his little childe neere vnto some certaine danger and would not by and by helpe him and pluck him from it Further it is an absurd thing that God should permit any thing which he would not haue to be doon as who should say that any thing could come to passe without his knowledge or against his will And how shall we knowe that God permitteth a thing but because he willeth it How much more truely thē may we say that God dooth simplye will a thing thē permit or suffer it I know there be some that defend this interpretation of permission by bringing forth certain places of Scripture as namely these Act. 14. God in times past suffred al the Gentils to walk in their own waies Againe Psal 81. My people would not hear my voyce and Israell would none of me Therfore I gaue them vp into the hardnes of their hart that they might walke in their own counsels 1. Corinth 10. God is faithfull which will not suffer you to be tēpted aboue your strength But héereby it is not meant that God dooth generally giue ouer vnto themselues all that are about to fall into sinne but rather that he dooth then in déede sometimes forsake the wicked and suffer them to perrish with their own deuises when after sundry and often admonitions they will not be brought to repent or that he doth now then leaue euen the godly also to the deuill for a time to be tryed with diuers troubles and temptations Which thing that it commeth to passe by the singular prouidence of God and by his iust iudgement it is in it selfe cléere and manifest And these thinges are so farre off from béeing doon without the determination of Gods wisdom that euen the singular prouidence of God doth shine shew foorth it self in them Moreouer sith these places are very fewe in comparison which seeme to allowe permission it were a very vnméete thing to wrest innumerable other places wherin is cleerelye and without ambiguitie ascribed vnto God his woorke in the hartes and willes of men and in steed of discouering the natiue sence and meaning to drawe them with violence into the compasse of those places Wherfore we must stick fast to the plaine and simple meaninge of the holy Scriptures and holde fast the true and naturall signification of the woordes auouching for a certaintie that God dooth all in all not by permission or sufferance but by his ordinary dispensation and prouidence that is to say that he dooth truly and by his determinate purpose harden make blinde giue vp into a reprobate sence leade into temptation and euery other thinge like vnto these Such phrases of spéeche are more oftner found in the Scriptures then that any other way of expounding them is rashly to be deuised which thinge Augustine also noted in his fifth booke and third Chapter against Iulianus And yet for all this it followeth not héer by that the sinnes of men so by God hardned blinded c are to be imputed vnto him Which poynte wée by certaine substauntiall reasones will make plaine and manifest First Although it be God that dooth moue and incline the hart either vnto good or euill yet there remaineth in man as we haue before specified a will which is no doubt the sin guler gift of God bestowed vpon man Now wheras man dooth shamefully abuse this will of his doutles he dooth it by his owns default For whilest by his owne will he adicteth
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 grauÌ„ted 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 theÌ„ 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 â—â—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 theÌ„ 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
neuerthelesse that God woorketh all in all in them First We must perswade our selues that those causes and all other helpes and remedies besides are giuen vs of God him self and look by what prouidence it is ordained that we should fall into dangers and stand in need of many things and by the same also it is appointed that we should vse secondary causes and be holpen by them For as it is ordayned of God that we should be pined with hunger pinched with thirst frozen with colde distressed with diuers diseases and oftentimes fall into sundry perrilles and perplexities so is it appointed again of God that we should sowe and mowe our lands prouide water or other kinds of drink get skins lether linnen wollen for apparel giue diligence to learn phisick Secondly It serueth to this purpose that God hath instilled into euery thing that he hath created certaine secret and peculiar vertues which we cannot perceiue in like maner to be in other things So we sée corn or grain properly to qualifie hunger water to queÌ„ch thirst this hearbe for this vse an other for that c. in most excelleÌ„t order prouided But all especially to serue the vse of man as Lord King appointed ouer al creatures whose parte it is in such wise to vse theÌ„ as that he may apply euery thing to those speciall purposes for that which they were properly made and not out of one and the selfe same thing to be in hope that he shall get all things that is to say that he shall not with meat goe about to quench his thirst nor take drink to slake his hunger c. Now theÌ„ if euery thing be in this wise created vnto proper and peculiar vses what availeth it that they should be so created if a man vse theÌ„ not to the same ends purposes Thirdly this also is to be obserued as worthy of admiratioÌ„ namly that ther is no land or cuntry any wher extant with bringeth not foorth what soeuer thinges are necessary to maintaine the life of men and of other creatures wherof there is greatest vse Againe no liuing creature so small wherunto God hath not engraffed a care to preserue it selfe and also some sence and féeling by one meanes or other to auoide the thinges that it seeeth to be against it And wherefore is it thus I pray you but because man should vnderstand that he is altogither left without excuse if as oft as necessitie so require he vse not the helpes that are prouided and striue not to helpe and further him selfe by them Fourthly For the selfesame cause hath God giuen vnto man wit and reason wherby he might discerne betweene thinges to be eschewed and thinges to be desired he hath bestowed vpon him the knowledge of many thinges diuers and sundry excellent artes the obseruation and experience of manifolde actes and exploites Finally de hath ministred vnto man all necessary furniture wherby to procure good thinges and to â—â—â—oâ—â—e the contrary Wherefore then should he not by applying the commoditie of those secoÌ„ndarye causes to himselfe make vse of these notable giftes of God Fiftly It is to be obserued that God him selfe dooth oft times when as strange and vnaccustomed perrilles 〈◊〉 happen whereby man is made amazed and perplexed priuâ—â—ye and as it were by secret inspiration minister conuenient and rare likewise strange and vnaccustomed counsailes and instructions by which the worfull wight being almost past hope of recouery is yet still deliuered and continued Which when it so falleth out it is a plaine case that this is Gods will that we should vse aright and when néed is secondary causes inasmuch as he ordereth and dispozeth them all at his pleasure Sixtly This also is the cause why God would haue man to be ignorant of thinges to come and not priuie to his dinine counsels namely that he béeing plunged in same present perill and not knowing what the issue of it will be may learne to flye to the remedies prouided of God and so in due time by saith to waite for Gods helpe effectuallye woorking in them Seuenthly And thus forsooth will God haue man to haue recourse vnto second causes wherin he him selfe woorketh and which he hath appointed to certaine vses for all euents and purposes insomuch that he accouÌ„teth him selfs to be tempted with great reproche when a man in present perrill refuseth to vse such proper and peculier remedies as are ready and at hand for the nonce So if thou runnest not away when thou séeest thy house at the point to fall vpon thy head thou at least wise being able and God hauing giuen thée strong legges and féete to that end doubtlesse thou makest thy selfe guilty of sinne It is euident therfore that secondary causes sith they are ordained of God him selfe and the necessitie of mans life requireth them are in no wise to be neglected or despised and yet in the mean time not further foorth auailable then it pleaseth God him selfe to woork in them And so we may see oftentimes that being vsed in time they doo much good as wheÌ„ one escapeth by flight another is holpen by taking of medicines another defended by armour and weapon another obtaining his desire by praying vnto God to be short some other escaping by some other means from danger either present or imminent and all because it pleaseth the Lord to woorke together with those secondary causes Againe on the other side we sée oftetimes other to attempte all the like thinges as namely to endeuer to saue themselues by flight to call for the Phifition and carefullye to obey his preceptes to take vp armour and weapon to intreat God for his helpe finally to leaue nothing vnattempted and yet notwithstanding to sticke continuallye in daunger and at the length miserably to perrishe and that for no other cause then for that the Lord dooth not put to his helping hand Againe we may see some set in the middest of the flaming fire compassed about on euery side with the outeries and dead coarses of sick and diseased persons beset with naked swoordes flashing about their eares and lastly destitute of all outward helpe and yet when they least thought of any such matter to be deliuered and all this forsooth because the Lord euen without the ministery of secondary causes woorketh and accomplisheth whatsoeuer it pleaseth him Wherfore let vs so estéeme of secondary causes as they deserue and by no meanes refuse them but yet withall we must hold this that God disposeth and dispatcheth all in all That neither Fate or desteny can stand nor chance or fortune nor contingens or happe-hazard be graunted where there is due knowledg had of Gods prouidence and the same esteemed according to the dignitie therof Cap. 5. NOw the order of teaching requireth that we procéede vnto other questions such namely as doo rise about Fate or destenye about Fortune and chaunce and about Contingens or happe-hazard And first we will speake of Fate or
name of the first hauing respect to the time to come willeth euery man to expect his lot chaunce For Lankano is as much to say as Sortior to giue or take lottes Atropos the name of the second being as you would say irreuertibilis or vnreturnable hath regarde to the times past which cannot be reuoked or called back Propâo and Prepo verto to turne Chlotho the third is attributed vnto thinges present which are by a perpetuall order rolled and whirled about Clotho circum volo to turne about These thinges I say and many moe beside are vttered of the philosophers as touching Fate or desteny and the same seem not to be a little conuenient to the setting forth of the dignitie of prouidence wherof we speake wherby it commeth to passe that some goe about to perswade the vnlearned that we haue drawen those thinges which we alleadge of Gods prouidence especially particular for the most part out of the bookes of the Philosophers or at least wise that ours doo not much differ from their sayinges and that so the doctrine of the Stoikes touching Fate is by vs throughly broched againe and reuiued But we wil shew by certain very substantiall reasons that there is no agréement betwéene vs and the Stoikes either as touching their opinion or as touching their tearmes and titles 1 And first in generall this we say that the place concerning Gods prouidence is one of those that the Philosophers haue most filthily defiled and corrupted as they haue doon all other in a manner wherin the chéefe points of our religion are comprized Wherfore albeit they haue put foorth some thinges aright touching Gods prouidence vnder the name of Fate yet haue they againe deuised many moe after their manner vtterly disagréeing from the trueth for which cause we will by no meanes haue any fellowship or societie with them For how should they doo otherwise that are destitute of Gods woord from which alone ought to be fetched a right iudgement touching high and heauenlye thinges But we through Gods goodnes haue that woord of his wherin is aboundantlye reuealed aswell all trueth as also the nature of his diuine prouidence and this woord of his we safely follow 2 If we haue weighed the matter aright the Philosophers haue seperated their Fate from God and haue propounded it to be considered as an odde thing without God and a part by it selfe but we doo in no cace sonder God and his prouidence but affirme it to be in God yea and euen God himselfe no otherwise then in the holy Scriptures God is called the life the trueth wisdome c. for they place the connexion or course of causes far off from the seate of God and by it selfe of it own proper motion and of it owne peculiar strength perpetually and as farre foorth as may be very orderly woorking vpon these inferior thinges God in the mean time not once putting forth his hand vnto them as he that is occupyed only in and about heauenly matters as in his owne proper seate and mansion Neither that there is any great need why he should trouble his maiestie about the thinges heere belowe sith it cannot be chosen but that all thinges shall fall out for the best after that the whole care and administration therof be once committed to those connexed causes For in asmuch as they doo their office very well and also obserue the order once prescribed them of God it cannot be but that according to their force in woorking appointed effectes must followe as when in clockes cunninglye made the waightes are once drawen vp the little wheeles by and by are turned about of their owne accord and the Gnomon by little and little is moued to the point where it ought to be But we being taught out of the Scriptures doo teach that God himselfe woorketh euery where and reacheth foorth his handes if we may so speak euen vnto euery thing that is and that all thinges doo in no case so depeÌ„d vpon the labour of connexed causes but that without their helpes and ministerye very many notable thinges are wrought and accomplished by God in these inferior matters héere belowe 3 There are many other thinges touching Fate broched afterward by the Philosophers which agree not with the pure doctrin of Gods prouidence neither can they by any meanes be reconciled togither Of which sorte is that especially to omit the rest which was before cyted out of Cicero namely that it may be obserued by the vnwearied actions of causes connexed or knitte togither what thing for the most part dooth follow euery cause This thing doubtlesse in this dispensation of things by Gods prouidence cannot be perceiued forasmuch as many thinges come to passe very oftentimes in that which mans reason seeth no causes at all either principal or accessory and of many great and mightie woorkes there can no other cause be rendred then the good and vnreproueable ivill of the Lord. As no man knoweth the counsell of God so are the causes of many thinges vnsearchable and good reason sith in very deed it were not expedient for a man al waies to knowe them In like manner whither Fate woorketh in all things or whither mans will be exempted from the decrées therof the Philosophers could neuer certainly determine and that aswell because they were hindred by the darknes of the flesh alwaies erring in such matters so as they could not discerne the light of the trueth as also for because they had not the rule squire of Gods woord without the which it is impossible that any sound and certain iudgment should be giuen Wherupon it came to passe that the Philosophers also theÌ„selues laughed one another to scorne in disputing about that matter which thing Eusebius in his 6. booke touching the Preparation of the Gospell reporteth of Oenomaus the Cynick who contemned and disdainfully reproued both Democritus and Crysippus yea and Apollo Pythius also him selfe the one forsooth because he made the most excellent parte of man altogether bond and seruile the other for that he made it self bond or half seruile and Apollo for because wheÌ„ he knew al other things yet was he ignorant of what things we are the woorkers and authors and what thinges depend vpon the execution of our will The same man further derideth the Philosophers for that they could not agree among themselues whither EÃmerméne or Pepromene that is to say Fate or Destenye were of God or no the one affirming the other againe denying Epicurus at the length full wisely concluding that the same is confected and made ex atomis errantibus that is of wandring motes passing too and fro by the way and flittring héere and there on euery side It would be ouer-long to recount and confute other things wherin the Philosophers striuing about fate did moste shamefully ouershoote themselues S. Augustine refelleth some of their errors in his woorke de Ciuitate Dei Lib. 5 Cap. 8.9.10.11 and els where 4 Neither
and soeing this is very small and almost none at all it followeth that such also must contingence be estéemed yea and so little regards is to be had of it euen when to the dooing of thinges our will either inclineth or inclineth not that the Lordes prouidence is alwaies at libertie and remaineth euer firme and stable as by the which it is as well prouided as foreseene that we shall apply our will when time is or not apply it 4. Further where they suppose that Contingence is most wiselye and necessarily established least if it be graunted that all thinges come simplye to passe by the diuine ordinance we should be enforced to graunt that the cause of sinne resteth in God and that he is the anthor of sinue we haue before cléerely shewed and that not by one reason alone that the cause of sinne can in no wise be imputed vnto God but to men onlye them-selues that are the committers of it and yet neuerthelesse that this trueth standeth fast and sure That God woorketh all in all by his Prouidence For why vnto â—ne and the selfsame thing woorketh togither God man yea and the deuill also but because he dooth it by an other meane and to an other end and purpose then these it commeth to passe that the blame and guilte of sin reboundeth vpon their head and his goodnes and iustice appéere euen most cléere and excellent And in the meane time Gods prouidence ordaining and euery where putting to his helping hand the whole matter is brought to passe and accomplished It were to no purpose to repeate those thinges which we haue altearedy more at large declared Euery man may easily perceine that it is in vaine and superfluous to bring foorth Contingence where the inconuenience that is obiected may so many wayes be auoided 5 Now touching that distinction wherby one necessitie is saide to be absolute or of the consequent and an other of the consequence that we may adde somwhat Corâ—â—â— be 〈◊〉 that it ought euen for this cause wordhily to be suspected and abandoned for that it commeth out of the schooles of the Philosephers and Sophisters we will also by some reasons make it plaine and manifest that it is in like manner deuised beside the purpose sertheth nothing at all vnto this present cause 1 First let vs see from whence it came It sprang from a false suppositioÌ„ namely that the liber tis of mans will is so great that beâ—â—â—â— therby effecte somthing besides the ordinatances of God to witte sinne or at least wise do some such thing as is subiect to the rule of reason But we haue sufficiently prooued that this is in no wise to be graunted wherfore also this distinction is vaine and friuolous 2 This distinction dooth not so proue any thing to be doone by necessitie of consequence but that it leueth it still whole that all things are accomplished by Gods prouidences through necessitie absulute Which poynte also we will easilye prooue For the thinges which are said to be done by necessitie of consequence are so for forth iudged and in such wise to be accomplished by man as also the causes are séene to be in a readines as either the expresse woord of God after which sorte necessarily by necessitie of consequence the dead shall rift againe whilest it must vnchaÌ„geably he fulfilled whatsoeuer is established by the voice of God or to coâ—â— causes going before in which respecte whilest some are in the Church very proâ—â— be â—â—â—oâ—s of 〈…〉 shinges and willingly disagrieing â—râ—â—nt â—e opiniâ— us of other men it cannot be but that heriâ—â—es and offences should arise these things I say are said to be coÌ„tingent and necessary by necessitie of consequence because forsooth they are not necessary by nature out only by reason of these causes propounded But wherâ—â— man through his imbeâ—litâ—â— and weaknes cannot difeerile these things to come to passe otherwise which are notâ—â— his iudgement necessary by nature but so far forth as he séeth such manifest causes going beâ—â—â—â— what doth this auaile I pray you to proue that all thinges are not alwaies extane with God and that by an absolute necessitie all thinges are not wrought accoÌ„plished by and through him Vndoubledly of those thoughes which must unto come to passe there is nothing doone but so far foorth as God 〈…〉 hath ordained it to be whatsoeuer â—e hath ordained that must of necessitie vs accoplished Wherby it coÌ„meth to passe that in God who is abone all second causes and aboue all time there can no were 〈…〉 cause 〈◊〉 change or alteration of will be enquired as â—ought after but euely and alâ—â—â— the euerlasting 〈◊〉 ought to be considered according to the which that must beimpuâ—â—â— ably and necessarily be fulfilled which that it should onâ—â— be fulfilled was ordeined euen before the creâ—â—â—n of the world Neither makes it any watter in the meane season whither God hath opâ—â—â—â—â— vnto man his will â—â—decrâ—â— by enpresse 〈…〉 by exhibiting of second causes 〈…〉 onely his determination must of necessitie 〈◊〉 accomplished For wherâ—s God dooth sometimes either by his expresse woord or by appâ—â—â—anâ—e of second causes 〈…〉 any thing to be done be doth not that doubtles because it was not determined before with him 〈◊〉 how and after what forte it should be done much lâ—sse that without these causes going before itcoâ—â—ld be doone but because it was deréeâ— from euer lasting that the same should in any wise 〈◊〉 done then before it was brought to pâ—ssâ— that it should also be declared by such a 〈◊〉 Therâ—â—â—e that which among men and in the opinion of men and by a certaine vsuall mâ—â—â—â— of speaking coÌ„meth to passe contingently anâ—â—â—â—ly by necessitie of consequence with God vndoubtedly it coÌ„meth to passe necessarily and by necessitie absolute For if those things that happen were duly considered in them selues as they are doone of God then verily is there nothing Contingent nothing falling out by necessitie of consequence but onely Gods eternall decrée is of force and absolute vnthaÌ„geable necessitie 3 Seeing those thinges are said to be contingent whith are not necessarie by nature it is to be determined that there is nothing of vs to be estéemed contingent and not necessary by nature but that the same is with God necessary by nature if so be he hath once decreeed that it shall be accomplished For why Gods decrée is in tread of nature nay it is more then nature and is able to do more then nature Wherfore the resurrection of the dead although in respect of vs it be not necessarye by nature yea rather seemeth more trulye to be impossible yet with God it is simply and absolutely necessary and that because it was dâ—creed of him from euerlasting Neither can it be but that the same shal be fulfilled yea it shall be more certainely and effectuallye be fuâ—â—lled theÌ„ the things which amongst vs are thought necessary by nature to be fulfilled
of Iemini He layeth alike both the wicked attempts of Absolon and desperate saucynes of Simei vpon the prouidence of God It followeth in the same place Suffer him to cursse for the Lord hath bidden him note that he saith bidden It may be that the Lord will look on my affliction and do me good for his curssing this day By which woordes it plainly appéereth that wicked Simei brast forth to so heinous a fact by the very wil and impulsiō of the Lord himselfe but yet that the Lord can when it pleaseth him turne the malice of Simei to Dauids good Now how in like manner through the disposition of Gods prouidence the counsell of wise Ahitophell was ouerthrowne by Hushai according as Dauid had desired may out of that lōg narration Chap. 17. be sufficiently vnderstood but chefly out those woords of the scripture which are added afterward The Lord had determined saith he to destroye the good counsell of Ahitophell and the cause is added comprehen ding a reason of the whole matter That the Lord might bring euil vpon Absolon Therfore the Lord gouerneth mens mindes and willes yea and inclineth them after a sorte so as they are caried after euill and whatsoeuer is heer 's doone by Absolon is doone by the Lords disposition By like reason it came to passe that Ahitophell was so fierce cruell against his owne life that he went and hanged him selfe In that behalf it pleased the Lord to reuēge his trechery and to bring to passe that euill counsell according to the Prouerb might be seene to fall out worst to the counséllour himselfe Further touching them that were sent vnto Dauid to show him the counsell of Hushai and likewise through what policye they were saued from their enemies hands by a woman it were long to declare yet in the mean season that all things were doon by Gods prouidence it may sufficiently appeer by those things that are spokē of Hushai which fled at Dauids commaundement For looke from whome the end floweth and from the same also without question must be deriued the meanes tending to the same end Now the things that follow Chap. 18. touching the conflict of both the armies touching the twenty thousand that were slayne of Absolons parte and touching the miserable end of Absolon himselfe that they can by no meanes be referred to contingence or haphazard the very woordes of the Scripture doo aboundantly testifie wherby whatsoeuer came to passe is ascribed onely to Gods prouidence For so we heard before That the Lord would bringe euill vpon Absolon And in this self same Chap. 18. Ahimaaz saith of Dauid The Lord hath deliuered him out of the hand of his enemies Againe the same man to Dauid Blessed be the Lord thy God who hath shut vp the men that lift vp their hands against my Lord the King And immediatly after Chusi also saith vnto him The Lord hath deliuered thee this day out of the hand of all that rose vp against thee We sée cleerly they all doo confesse that euery thing was doone by the wil and dispensation of God and that it cannot be said without the greate iniury of Gods name that any thing came to passe casuallye or by chance-medley Thus much of Absolon and I think inough For in that Dauid after a sorte did beare héere a type of Christ and they that cleaued to him a type and figure of the Church on the other side in that Absolon with his adhearents shadowed out the persecutors and enemies of the gospel and that by the diuine prouidence so ordaining as in many other actions of the holy Fathers we know a type and figure of thinges to be accomplished by Christ apéered there is no cause why we should enter now into this field Verily I suppose that these two examples are of vs in such wise discussed and declared as that euery man heerafter may easilye without any difficultie by himselfe finde out and determine in other holy discourses also by like occasiō the places commending the force power of Gods prouidence especially séeing there is scarce any narration to be found in the holy Scriptures wherin are not some such places intermixed and that almoste appéering manifest to sight And it behoueth vs to iudge that it was procured by the singuler purpose and counsell of the holy ghost that such and so many places do euery where come to hand For why they doo not only preach and set foorth Gods prouidence woorking al in al things which in trueth can neuer sufficiently be blazed and displayde as it deserueth but also further they comprehend manifolde and the same most swéete and holesome doctrine For they will vs especially to acknowledge our owne weakenes and miserie they admonish vs to learne to depend wholy vpon God alone to commend all our actions all our life long vnto him they stirre vp faith in vs they inuite vs to continuall inuocation of the grace and helpe of God they counsell vs to take in good parte whatsoeuer happeneth amongst men and so they moue vs to modesty patience long sufferance finally they propound vnto vs in all thinges that come to passe the diuine power goodnes righteousnes attentiuely to be marked and euer more to be praised Séeing therfore these places are such let no man be of this minde to think that they are carelessely to be passed ouer Wherfore by all these things we haue sufficiently and cléerely enough proued that neither to Fate or Destiny nor to Chaunce nor to Fortune nor to Contingence or haphazard may any place be giuen at al in our sacred philosophye where iust regard is had of Gods prouidence and the same worthily esteemed Whither the Prouidence of God imposeth a necessitie to thinges prouided Chap. 6. NOw some men may say If nothing at all commeth to passe Contingentlye or by Haphazard nor nothing by necessitie of Consequence then it followeth that all thinges come to passe by necessitie as they call it Absolute yea and that all thinges that happen are accomplished by a certaine vnchangeable and vnauoydable necessitie so as they cannot possibly choose but be doone And is this in any wise to be graunted To this obieicton or question we will answer in fewe woordes 1 First if we list not to striue about woords or sentences but are content to vse those that we see oftentimes to be met withal in the holy Scriptures nothing forbiddeth but that we may say simplye that all thinges come to passe by necessitie and that it is impossible but the thinges should be accomplished which the Lord hath ordained to be doone For after this sort Christ him self saith simply It is necessary that offences should come It is impossible but that offences should come againe All thinges must be fulfilled which were written of him by the Prophets And thus it was necesserye that Iudas should sell and betraye Christe to the Iewes for mony it was necessary that Peter should deny Christ thrice it was
vnto him redoundeth the whole praise of power iustice and goodnes and we purchase to our selues eternall destruction Concerning which matter we haue spoken elswhere To conclude therfore séeing Gods prouidence is the perpetuall and vnchangeable disposition and administration of all thinges and from this the will of God can in no wise be seperated for whatsoeuer God prouideth it is certaine also that he willeth the same and againe whatsoeuer he willeth it is certaine that he prouideth which is it selfe also perpetuallye one and the same and immutable and that whatsoeuer the Lord willeth is of necessitie accomplished doubtles al Godly mindes doo sée and perceiue that as all thinges are administred by Gods prouidence so also come they to passe by necessitie to which effect Augustine also De Libero arbitrio lib. 3. Cap. 3. is not afraide to say That the Lords will is our necessitie Howheit least I should altogither passe in silence what the Schoole-men haue iudged concerning this present question as being desirous to conceale if any thing make against vs certes I finde that Thomas Aquinas one of the chéef ringleaders among them doth vnfolde himselfe with this distinction in quest 22. articulo 4. of the first part of his Summary look saith he to what effectes God hath prepared necessary causes they must of necessitie come to passe and to what effectes he hath prepared contingent causes they must contingently come to passe And againe in the same place It commeth to passe infallibly and necessarilye which the diuine prouidence disposeth to come to passe infallibly and necessarily and it commeth to passe contingently which the diuine prouidence will haue to come to passe contingently But vpon what foundation I pray you are these distinctions grounded Againe is not this to teach ignotum per ignotius and to put forth one obscure thing by an other For how canst thou tell what causes are necessarye or contingent with God and what he hath ordained to be doone either by the one or by the other Last of all what els is as yet said then that howsoeuer at length any thinges come to passe the same come to passe by Gods dispensation and by his immutable will Thou séest therfore plainely that these distinctons are certaine snares of woordes wherwith the vnlearned are intangled and caught in such wise as they cannot look ouer neerely into the trueth and referre all thinges onelye vnto God giuing all glory to him alone How much better doth Cardinal Caietanus weigh this cause who in the Commentaries which he put forth vpon the Summary of his great master Thomas doth sufficiently signifie that these reasons doo not satisfie him and among other thinges he saith expressely that that which is once ordayned of God is of necessitie ineuitable touching God and therfore also of necessitie ineuitable simply as well as touching God And we may gather out of those woordes which he addeth that he would haue saide much more to this purpose but that he feared other mens iudgementes touching himselfe Wherfore he that is wise will holde and defend that opinion which he séeth to be most agréeable with the phrases of the Scripture and to auaile most to defend the dignitie of prouidence and to set forth the glory of God That the thinges which haue hitherto beene declared touching the Prouidence of God auaile very much as well to many other spirituall commodities as also especially to the fetching of comfortes from thence againste all perilles and dangers whatsoeuer Cap. 7. HItherto I suppose all thinges in a maner which are necessary to be knowne to the iudging and speaking aright of Gods prouidence haue of vs beene discussed and certes our treatise is drawen to a further length theÌ„ we thought it would Now the matter requireth we turne our speech to that thing which we chéefelye intended throughout this whole woorke that is to say that we begin to shew how a more plentifull matter of consolations cannot from any other place be ministred to aflicted mindes then out of the diligent consideration of Gods diuine prouidence And verily it is not either for vaine ostentation or for the exercise of the witte neither to stir vp contentious and tragicall disputations and much lesse to féede or nourishe fond curiositie whereby a number delight to deuise many thinges touching high and misticall pointes which they themselues doo in no wise vnderstand that a godly minde must be conuersant in the inquisition of these diuine and therfore difficult matters but either to increase in our selues and other of our brethren holesome doctrine or to gather fruitfull exhortations which we may applye as occasion shall serue to the slothfull and dull or to the reprouing of those that are vnhappily fallen into wicked opinions or mischéeuous deédes or to be short to the drawing foorth of comforts and consolations wherby their spirites that are troubled partelye with inward and partelye with outward distresses may in time bequickened and reuiued For vnto these endes as to the right scope and marke that all our knowledge of diuine matters is to be directed we are taught by the Apostle Rom. 15. and 2. Tim. 3. If for any other causes knowledge be gotten it is then fit not to edifie but to destroy onely and becoÌ„meth pernitious both to the teacher himselfe and also to the schollers And albeit out of this present treatise touching Gods prouidence might be drawen manifolde aswell doctrine and exhortations and reprehensions as also other very profitable necessarye instructions yet neuerthelesse accordingly as we vndertook to doo at the beginning of our woork beer in cheefely shall our spéech be spenâ— euen to declare and shew that it is most auaileable to the procuring of comfortes against all perrills and dangers whatsoeuer onely we will promise a fewe things touching the excellency of this doctrine Wherfore that this maye the better be doon of vs if shal be conuenient bréefly to call to remembrance the principall heads of those things which we haue discoursed touching prouidence and to drawe them all as it were into a summary conclusion 1 First therfore we haue defined the prouidence of God to be a perpetuall and vnchangeble disposition and administration of al things that be Which definitioÌ„ we did eftâ—ones with manâ— and forcible testimonies of the holy scripture make both more cleere and certaine rendring a reason besides of euery woord put therin so farrefoorth as the matter seemed to require 2 But least any man deceiued by the subtill perswasions of mans reason or by the craftye snares of Philosophers flowing from mans brayne might thinke that the force of Gods prouidence could not stand and so suspect it to be a thing of nothing we brought forth certaine argumentes which the deceiuers are wont to vse and foorthwith conuinced them bringing in steade of them both manye other and of farre greater waighte which proued moie cléere then the light at noone daies that God hath a speciall care of all thinges created 3
sodenly falling or part of the pit chinking or eliuing will peraduenture smother thee If thou goest down into a den or dungeon euen héere likewise whatsoeuer is aboue thée leaneth vpon thy neck and threateneth to fall-vpon thée If thou clime vp a stéepe hill the tripping of thy faâ—te will cast thée downe headlong If thou wandrest in the valley look warily about thée least some hidden guife or whirlepoole doo swallowe thée or at leastwise put thée to thy plonge If thou art to iourneye through the wood euery trée standeth as a clubbe lifted vp aloft to kil thee And that I may once drawe vnto an end ther is nothing extant in the nature of things though otherwise necessary and for many causes profitable to mankinde from the which ought not againe some dammage yea sometimes great displeasure continually to be feared The most beautifull Sunne and lightsom starres without the which mans life is to be accompted no life at all doo yet for the time bring some discommoditie with them as when the Sunne with his vehement heate dooth debilitate and enféeble mens braines or when togither with him other celestial bodies also by their obscurations and defectes and by their staÌ„ding motions doo procure vnto things below ouer which they beare no small swaye the causes of many alterations yea doo now and then diuersly affect and moue the very bodies and mindes of men also But omitting all these thinges let vs look laâ—t of all vpon the only masse of mans bodye and peruse the same by partes and there is no doubt but we shall perceiue that it is nothing els then a publike receptacle nest and hostrye of miseries and that how many small members there be in the body so many kinds there are of dangers and diseases What saide I how many members I might more truelye say that to euery member are procreated innumerable sortes of diseases The eye doubtlesse is a very small part in the head but with how many maladies thinkest thou this is encombred There are ingendred in it the pinne and webbe the blearenes of the eyen the drye itch in the eye the wart in the eye lid the grauel in the eye the dazeling of the eyen the filme of the eye the staring of the eyen the falling of the eye lidde the dimnesse of the eye the poorblindnes of the eyen the knob in the eye the pricking in the eye the dropping of the eyes the squint the swelling of the eyes the turning of the eye liddes the vnnaturall standing of the eye liddes the pimple in the eye the pearle in the eye the scurumes of the eyen the swelling and grossenes of the eye liddes and who is able to reckon vp all the impediments of this sort Now by the greeuantes of the eye alone which yet we haue not all set downe in accompt consider thou with thy selfe how many and how great may be the diseases of the other members which are farre greater and larger then the eye It pitieth me doubtlesse yea it pitieth me for mans estate conditioÌ„ as oft as I enter into the coÌ„sideration of these miseries which man carieth about with him in his little body neither can he euer shake them off Will we or nill we we must graunt that ther is nothing created amongst all liuing creatures more wretched or vile then man if I meane the weake disposition of the body be considered in it selfe Which thing that we might the more easilye acknowledge and ofte call to minde it is ordeined by God the author of nature that we should fetch the first beginninges of our life immediatly from crying and weeping and againe that we should lay down the same with great sorrow and gréefe Seeing all these thinges are thus from whence I praye thee or from what matters shal wretched man haue comfort in so great distresses if not from this knowledge that God taketh care of vs of our affaires and deliuereth vs continually out of infinite dangers Which of vs can so much as breathe when we list nay which of vs shal be able to doo that if we be not certainly perswaded of the Lordes helpe that gouerneth all thinges and he giue vs power so to doo For séeing there is iust nothing any where in the which are not moste certaine annoyances and perilles prepared at an inch and our whol life hangeth by a twine thread nay by a silly haire so as a thousand I say not diseases but deathes doo continually hang ouer our heads and wander before our eyes doubtlesse we must not thinke that we can abide in safetie so much as one minute of an houre except the Lord by his wise prouidence and gracious good wil and pleasure doth deliuer vs from al hurtful and noysom things In that beeing borne thou wast not strangled betwéene the Midwiues handes that in the time of thine infancie thou perishedst not by fire or water or by some other meane through the negligence of thy parentes that in thy childehoode and yong yeeres thou becammest not blinde or lame of thy lims through thine own folly and rashnes that being afterward growen in age thou wast not slaine by some body that met thee saluted thée or that feigned freendship with thee or that eat and drank with thee or else by one that professed himself to be thine open enemy that now thou art not beguiled or any other way cast into danger by some one that bargaineth with thée in that thou art not molested by thy neighbors nor iniuried by strangers in that thou art not troubled with discommodities in mariage which are wont to spring partly from the wife partly from the children and partlye from the cares of housholde affaires in that thou art not stripped of thy goods in that the might ye rage not against thee and thrust thee from thy seate and dignitie in that thou art not killed with the fall of thine house in that thy meat and drink doo not hurt thée in that thou art not wounded with the edg-toole which thou handlest in that no beast dooth violence vnto thee in that thou art not drowned in the waters in that the earth dooth not open her mouth and deuoure thee finallye in that thou art wonderfully deliuered from innumerable inconueniences which doo dayly and continually hang ouer thine head and proceed as well from men as from the deuill and from other creatures which the deuill also indeuoureth oftetimes to turne to our destruction in all these thinges I say which we know are wont euer and anon to come to passe and therefore ought to iudge that they may also take effecte and be accomplished in vs thou oughtest to admire and blaze abroad with praise the onely prouidence of God yea to ascribe thy whole safetie and preseruation only and alone heerevnto And this is that which the Psalmes doo teach and all the sayinges of the holy fathers in the sacred Scriptures euery where extant wherin the Lord is celebrated as
vndoubtedly prouide thée a place where thou mayest safely rest These are the thinges which we stand most in need off in our common course of life and with the which he that courteth nothing beyond the lawes of nature touching a sober and moderate life may content himselfe after which sort also the Apostle spake full wel of himselfe and of all that professe Christe 1. Timoth. 6. Godlines saith he is great riches if a man be contented with that he hath For we brought nothing into the world and it is certain that we can cary nothing out Therfore hauing foode and rayment let vs therewith be content Now these thinges will God haue vs to looke for from him and we finde by experience that howsoeuer we bestow al our labours and trauailes about them yet we attaine not vnto them but by his liberalitie True it is indéede that these thinges are bestowed vpon some more plētifully and vpon other more sparingly but it cannot be denied that there is giuen vnto all so much as is sufficient for the naturall sustentation of life But if thou see'st more giuen to one then to another yet thou oughtest to think that there is nothing doone without certaine aduice and iust causes Thou maruellest perhaps why he hath not giuen vnto thée great riches But beholde how wisely the prouidence of God dealeth with thee Thy pouertie keepeth thée in an humble and thrifty estate of life so thou art brought to imbrace other vertues also which spring out of these wheras otherwise if thou flowedst in riches after thy desire then becomming dissolute through immoderate superfluitie thou wouldest apply thy minde to all manner of vices and which is yet more greeuous thou wouldst drawe others also togither with thy selfe into shamefull ruine and destruction Thy pouerty is the cause why thou imployest thy study in learning and supernaturall philosophie which otherwise thou shouldest neuer I beleeue haue tasted so much as a far off Thy pouerty causeth thee to behaue thy self modestly towards all men and diligently to imbrace freendship and peace who if thou couldest challenge to thy selfe but so much as the name or title of a rich man thou wouldest become greeuous and intollerable to all Further he that would haue thée to be poore the same prouideth in the meane time that nothing shall be wanting vnto thee I say for thy necessarye preseruation He moueth others for the vertues which they perceiue in thee to fauor thée and to eudeuer to doo thée good Yea and thy wife and Children if thou hast any by reason of thy pouertie become more stronge and lusty and are stirred vp to diligence in dooing of their duties and following of their labours which otherwise thou wert like to haue slothfull and vnthriftie and rather burdensome vnto thee then profitable Besides what a benefite is this that pouertie exempteth thée from many great greeuous annoyances the which rich men will they nill they are inforced to goe vnder and how great they are no man can easilye tell but he that hath had experience of them But it shal be good for thee to weigh more exactly the spirituall benefites also which doo come vnto thee by thy pouerty It giueth thée occasion continuallye to call vpon the Lord whilest thou requirest of him thinges necessary for thee and knowest them to be looked for from him alone It causeth thee from time to time to commend thy selfe and all thine to him onelye and willinglye to depend vpon him alone It maketh thee to become resolute so as the woord of God which thou hast heard is not choked through the thorny cares of richesse and voluptuousnes in the feelde of thine hart It taketh away also the nourishmente of such temptations as the deuill is woont to stirre vp in the rich men of this worlde It ministreth a manifolde exercise of pacience It encreaseth and strengtheneth thy faith It prouoketh thée to the contempte of pride ambition vaineglory and of all earthly thinges and perswadeth thée to meditate and aspire onelye after beauenlye thinges Finally for many causes it is better for thée when thou art in this sorte poore and needye then if thou hadst plentye and aboundance of all thinges It would be ouer long torehearse all the causes that might be reckoned Thou vnderstandest therefore that it was ordeyned by the singuler wisdome of God and for thy incomparable benefit that thou shouldest liue contented with this thy poore estate and condition Contrariwise thou maruellest againe why God would haue this thy neighbour or any other man to be rich But to omit this that no man can fearch out the causes of Gods will in these things yet wil I demaund of thee how thou canst tell whither the great riches wherwith thou seest him to be adorned will he beneficiall vnto him or rather pernitious Either of them doubtlesse may come to passe indifferently but yet this last farre more commonly then the other For where one peraduēture among many that are endued with riches of God may be seene that vnderstandeth them to be as a certaine instruement of well dooing that namely he might be stirred vp by them to thankesgiuing that he might perceiue himself to be rather a steward ouer thē then a Lord and impart them to his needy brethren féede the hungry clothe the naked comfort the sick succour the captiue aide ministers of the woord and to be short laye them out to Gods glory and the help of his neighbour yet maiest thou sée againe very many on the other side vnto whom it appeereth plenty of riches to be giuen that beeing vnthankfull for their benefites receiued are despised of God and béeing despised are by little and litle blinded and being blinded doo abuse the benefites graunted them for a time and abusing them purchase to them-selues eternall damnation Of these thinges we haue most manifest experimentes and examples in the holye Scriptures Poore Lazarus is commended the poore Apostles are praised and they also that contemptuouslye reiected their riches not to be contēned which all seemed so much the more redy to take their passage into heauen by how much the lesse they were hindred with the fardels of earthly thinges We read also of certaine rich Patriarches Iudges Kings and other holy fathers but these in the middest of so great riches continued notwithstanding poore in spirit and so vsed things present as they would not greatly haue cared if they had beene absent Wherto it belongeth that Iacob going into Mesopotamia praied vnto God that he would giue him especiallye bread to eate and rayment to put on Genes 28. Godly Iacob was not carefull for any moe benefites and the Lord we see gaue vnto him euen more then he desired Likewise Abraham is reported to be rich but yet so as he neuer bought ground nor builded house But we reade of other rich men who through their great riches were brought to extream destruction of which sort was that rich glutton clothed in fine
the time we would easilye approue yet notwithstanding this will especially auaile to that purpose if we shew that euen all crosses also and calamities are wiselye and for some profitable considerations sent of God secondly that as he hath sent them so by him they must al againe be taken away when and as ofte as he shall see good and expedient Of this thing therfore we will now speak It easeth indeed somewhat the greatnes of the pains in that the afflicted persons are perswaded to hope for deliuerance at all times out of their distresses from God but I wote not how it commeth to passe their patience is very little holpen by this meanes at that very time wherein their paines doo still disquiet them For inasmuch as hope respecteth things to come and of these there remaineth alwaies some doubtfulnes at the least this can neuer fullye be plucked away the minde cannot by reason of the greatnes of the calamities present so look into the commodities absent but that the assaultes of impatience will ofttimes returne a fresh and by little and little waxing strong will at the length preuaile in such wise that he which is distressed with anguish shall suppose himselfe to be vtterly neglected of God and againe he also for his part shall neglect all duety vnto God To the which poynte when a man is once come what hope can he haue any more Least any man therefore should fall into this extreme miserye of all miseries it shal be very requisite for him to knowe that euen troubles and afflictions also are sent of God himselfe that as well for iust causes and considerations as also for our health and preseruation rather then for our destruction Which knowledge is in very déed the fountaine and welspring of al consolation For why except the minde of euery distressed person be perswaded and that throughly that it is so there will scarce appéer any way of recouering either patience or comfort There is no doubt but the holy Fathers as oft as they seeing the ungodly wel dealt withall and themselues to haue ill successe in all thinges suspected that they were forsaken of God for there are in the holy Scriptures such complaintes extant did against these temptations fortifie and confirm themselues against distrustfulnes with this doctrine of Gods prouidence Wherfore the same also ought to be common vnto vs and in the like troubles we must gather from thence the like comforts and consolations 1 To declare therfore that euen the crosses and calamities which do encomber vs are sent of God those things especially are very auaileable that haue been discoursed against Fate Fortune Chaunce Contingence or Haphazard For séeing it is plaine and euident that nothing at al commeth to passe by the meanes of these and yet we thinke that calamities otherwise are deriued especiallye from these certainlye it is expedient that we referre all thinges that befall vs both generally and particularly whither they be good or euill to the prouidence of God and to acknowledge all things to be ordered and disposed by God him selfe And this reason dooth straightwaies so teach and enforme mens mindes that they can by no meanes be perswaded that they shall euer be neglected of God but that they are gouerned by his most wise counsell alone and in no case or affaires to depend vpon the bâ—cke and assignement of vnappeaseable Fate or Destinie or foolish and blinde Fortune or vnaduised Contingence or Haphazard 2. But if in case the prouidence of God be so busily occupied in all thinges and that euen in the least and most bile as we haue in a cleer discourse proued before when we intreated of peculiar prouidence doubtlesse we cannot without great iniury withdrawe the aduersities which we see dayly beyond our expectation to arise from the power and iurisdiction of the diuine administration For inasmuch as he hath a special care of al and singular things neither is any creature able to doo any thing without his will and ordinance certes whatsoeuer commeth any where to passe whither it be by men or by the egger vnto all euill the Deuill yet is it without all controuersie that it falleth out by his appointement and commaundement 3 Moreouer who is he that would wishe the praise of wisdome and iustice to be taken from God But vndoubtedlye as well Gods wisdome as iustice doo especially shine euen in these calamities which we mort all and miserable creatures doo suffer héere belowe wherfore euen these also shall not without cause be iudged to procéed from God Yea and it is so necessary to attribute these things to God as it is necessarye to determine him to be verilye most wise and indeed most iust And forsomuch as of the euils which we see to come to passe nothing commeth to passe in vaine or without cause truelye we must referre the very same to the wisdome of God that ordereth all things perswading our selues that the endes and causes of calamities are prefixed and appointed by the selfesame wisdome Againe seeing it is fust to punish the guilty and to inflict paines vnto those that deserue them and that no discommodities doo arise but we by our sinnes Haue iustly deserued greater it is not absurd if we ascribe our calamities vnto God as instly punishing vs for our offences And like as we neuer at any time faile to commit sinnes so there is no cause why we should challendge to our selues this prerogatine that we ought at any time to be frée from dangers God is euermore iust and thou art euermore a sinner worthily therefore art thou punished by God at all times through the minislerie of whatsoeuer creatures it pleaseth him to proréede against thee 4 But sith moreouer from the euils wherewith we are distressed God taketh occasion to illustrate and set forth his glorye and power which is then verily doone when both he won derfully and besides their expectation deliuereth the godly out of trouble and on the other side ouerthroweth their adversaries which seenied before vnconquerable why should we not graunt that our nuseries of what sorte soeuer they be are tempered and qualified by him whereof this is the appointed end that his goodnes power and glory may be made the more famous therby and be spread farre and nye 5 The thinges out of which many benefites doo come vnto vs and chéefely spirituall there is no man but iudgeth it méet that we reduâ—e them vnto God the bottomlesse fountain of all goodnes But aduersities and those that in the opinion of carnall men are counted euills doo oftetimes bring great aduantages to the godly and God is wont so to dispense them that they alwaies serue to some commoditie wherfore it is to be holden for a certainty that they are sent of God himselfe to a good end And in all these thinges the force of the diuine prouidence doth wonderfully aduance it selfe and in the meane time all things farre aboue all that can be saide are
ingratitude They that before were in the hand and power of the oppressor or of affliction are now by the Lord deliuered and they ought to be humbled vnder his mighty hand and to giue him thanks yea and to dedicate them selues wholye to God their deliuerer All things therfore are trimly disposed in this beginning and proposition of the Plasme and we may gather from thence no single or slender doctrine 3 And gathered them out of the lands from the East and from the West from the North and from the South 4. They wandred in the wildernes out of the way and found no citie to dwell in 5 Hungrye they were and thirslye their soule fainted in them 6 So they cryed vnto the Lord in their trouble and he deliuered them from their distresse 7 And led them foorth by the right way that they might goe to a citie of habitation Now after the proposition followeth a plentifull confirmation as in the which it is proued by many plaine and pithy reasons that God dooth liberally shewe his goodnes in mortall mens matters and most wiselye gouerne all thinges by his wonderfull prouidence and therfore most worthy to be exceedingly praised and magnified of al men This is the first reason prouing Gods goodnes to shine cleerelye in all thinges taken from an example as also all the rest are in a manner that followe And certes it is drawen from that example of a thing boone not only once and about one person only but ofte times and in many persons vsuallye séene so that thou maist rightly say that all these proofes are drawen out of the common course of life and from the vse and experience of thinges dayly happening Which kinde of proofes doubtles are most fit to moue affections withall and besides they make that to appeere most plaine which is intended And it is to be thought that no man whatsoeuer he be can possibly read this Psalme but that he shall sinde some thing touching himselfe and wherby he may gather that he also hath beene partaker of the bottomlesse goodnes of God in some one necessitie or other Neither truely is it an easie matter to finde such a one as hath not felt in himselfe some parte of the miseries which are héere mentioned and that whilest he is deliuered from them ought not to ascribe his preseruation only and alone to God Yea and there can no discommoditie or danger almost arise which is not comprehended vnder some one or other of the thinges that are héere described at the leastwise it will be like it or not much vnlike wherfore also whosoeuer is distressed with any aduersities shall héer haue some remedie of comfort and shall finde matter of hope for the recouering of his safetie This is also further to be marked that euerye of the proofes are so disposed that they may fitly be deuided into two partes wherof in the former are described the perilles which happen vnto men in the latter is declared how they are by the mercy of God deliuered from the same againe in the former parte the perils are very exquisitly and almost after a poeticall manner expressed by increasments amplifications and representings of things and in the latter parte the deliuerance beeing sodainlye and without any adoo obtained is laid soot the more breefely yet hauing now and then those thinges interlaced which doo not a little beautifie and illustrate the matter And so are all thinges ordered that a man aduisedlye marking them may out of euery member in a maner gather variable and most holsome doctrine This first proofe therfore is drawen from the example of those that for any cause whatsoeuer being driuen from their dwelling places are constrained to wander vp and downe and to séek a place els where wherin they may rest And very properly is the ieopardy of these men described by their iourney in the desert then the which doubtles a greater could not be deuised For why a man would hardly beléeue except he be one that hath had triall of it how greatly they are gréeued that wander in the wildernes where there appéereth no humane help or succour and nothing to be looked for but death and destruction And therfore it is to be thought that certaine of the Greekes were moued to make a lawe touching a penaltie of death to be laide vpon him that would not she we the way to one that went astraye because they sawe vndoubtedly how sore they were tormēted that wandred out of the way And oftetimes into these dangers doo men fall in Palestina and the cuntries next adioyning in asmuch as all Asia for the most parte hath many deserts and obscure places as the holy Scripture and bookes of the Geographers doo testifie Their soule fainted or failed in them Héere thou séest the manner of an enlargment gallantly obserued First euen to straye out of the way is full of wearisomnesse though it be in a Cuntry well knowen Then to goe stil forth on and not to finde a place where to rest is much more gréetious After ward also to be pinched with hunger and thirst who séeth it not to be the extremitie of all miseries and that now nothing remaineth but cruell and wofull death And this is it which he addeth Their soule fainted in them We haue a certaine resemblance of these calamities pictured in Abrahams bondmaide Agar Genes 16. in the people brought out of Egipt through the wildernes where they murmured for meate and drinke Exod. 16. and 17. in Dauid flying from Saul Sam. 23. and 25. againe 2. Sam. 15.16 when he fled by reason of the tumult raised by Absolon likewise in Elias flying for the threats of Iezabell 1. King chap. 19. which all in their flight through desert places were almost dead for hringer and thrist But it is not without cause that the Holy-ghost dooth so liuely painte out these perilles For we ought thereby to gather some instruction First therfore it is doone to this ende and purpose that we might learne how to behaus our selues towards those that are in miserie and to pittie them whom we see to suffer bannishment to wander through vnknowen cuntries and to haue no freends to succour them Secondly that we might so much the more exactly weigh and consider the power and goodnes of God in the preseruation of them that are deliuered by him out of so great distresses How much greater the dangers are so much more fully doth Gode mercy thew it self in deliuerance from them And they cryed vnto the Lord The second part of the proose touching their deliuerance And this verse is put betweene in manner of a parenthesis as that which is oftetimes repeated almostin euery of the proofes following So is this in Virgal Begin my pipe with me to sound Menalian verses And this Leade Daphnis from the citie home my verses leade him home And we learne out of this verse 1 That afflictions sent of God doo stirre vs vp to inuocation prayer vnto
were sent vnto them as Christ also him selfe casteth in their feeth But this is not all for euen after the gospell was reuealed wherin it was propounded that they should repent and beleeue in Iesus Christ and through him obtaine remission of sinnes they despised this counsell of the Lord. And therfore also the Lord humbled their hart through heauines whilest namely he permitted them to fall into greater sinnes and abhomination and to be vexed and abased by their hypocriticall woorkes and that truelye without any fruit at all For why by their most painefull and laborious obseruations of the lawe and traditions they were so far of from receiuing any reward that they also the more offended so they stumbled that they fell down and there was none able to helpe them vp Not Moses not Elias no nor any mortall man liuing And yet if any of them were pricked in their hartes at the preaching of Peter or Paule so as they asked what they should doo as we read Act. 2. that some did and if they craued mercy through Christ God then no doubt had pitie on them he deliuered them from the captiuitie of sinne death the deuill and restored them into the libertye of faith life and the Holy-ghoste Howbeit we maye not vnderstand these thinges of the Iewes alone as though they onely had sustained spirituall captiuitie and were deliuered from the same Augustine interpreteth it of euery one that féeleth himselfe bound so as he is letted from well dooing He cryeth out saith he in this necessity to the Lord The Lord deliuereth him out of his necessities he breketh the bands of difficulty setteth him a work with equitie it begineth now to be easie vnto him which before was hard difficult as to abstaine from euils not to commit adultrye c. The Lord could giue vs this without difficultie but if we had this without difficultie we should not acknowledge the giuer of this benefit For why if he could do a thing so soon as he would and felt not his affectioÌ„s striuing against him neither his soule ouerburthened with bands to be wounded and hurt he would attribute to his owne strength that he felte himselfe able and so the Lord should be abridged of the praise of his mercies So much saith Augustine But we doubtles will expound it grossely after the same way that we haue begun of the outward perils and dangers which are wonte oftetimes to fall out in this life and from the which all men through the Lords goodnes are deliuered This is therfore the second proof to declare that the Lords goodnes and mercy shutteth in all things borowed from the example of those that for any cause whatsoeuer are drawen into prison where infinite miseries are to be endured fith they liue there in very do â—e as persons now quite cast out from all fellowship of men and bannished the whole world and yet in the meane time cannot tell whither they shall euer be deliuered or no. Which aduersitie doubtles is not without cause accounted one of the greatest miseries that can happen vnto man And therfore would the Holy-ghost expresse and declare this wofull state and condition with most choice and picked woordes First he saith That they sit in darknes And this no doubt is a cace most hard to be barred from the sight of this common light Secondly In the shadow of death he meaneth that that state of life dooth not much differ from death yea and that euen death somtimes is to be wishes in comparison of such miseries Who addeth yet further Beeing fast bound in miserie and yron he giueth to vnderstand that many other miseries are annexed to imprisonment as yron pinching and wringing hard diuers partes and members of the body as the necke the handes the feete likewise hunger thirst colde lack of lodging want of sâ—eepe the lothsomnes of vermine and filthy sauours diseases the company and counsell of men remeued their helpe and succour denied finally all things taken away that might serue for any manner of solace or comfort And so are all thinges heere set downe in these fewe woordes as that they might moue vs the more willingly to take pitie of them that are kept in prison and that we might the more neerly be acquainted with their miseries Because they rebelled The cause of the calamitie sâ—it of God is by the way put in There are indeede diuers and sundry causes for the which men are brought into captiuitie but héere is one named as cheefe to witte the contempt of Gods woord or disobedience against God which sinne is in trueth the original and wel-spring of all euils They that contemne the woord of God it cannot be but that they fall into many other horrible sinnes also for the which they are at the length drawen into prison And so howsoeuer a man deale it behoueth him to referre all other sinnes to the contempte of the woorde as to the first principall cause yea and the penaltie also which is incurred therby must in like manner be referred to the contempt of the woord We learne out of this cause after this sorte declared 1 That calamities are sent from about and that by the iust and good will of God 2 That they are sent for our sinnes that in our punishment Gods iustice may appeer 3 That God dooth greeuously punishe the contempt of his woord touching which matter there are many testimonies extant in the Scriptures 4. That God dooth most seuerely punish those that doo not only contemne the counsell of the Lord and his knowen trueth but also abhorre it handle it dispitefullye and besides seeke to suppresse and extinguishe it But if so be we would looke when we are afflicted aswell into our sinnes as into Gods iustice which doth too too lightlye punishe vs in respect of our deserts certes there might be raised from hence no small matter of comfort And he humbled their hart An amplification of the miseries wherwith captiues are ouerwhelmed from the greater effect of Gods wrath As though it were not enough for wretched men to be tormented through-out their whole body the Lord will haue them also to be vexed in their hart minde that now there may be no part of man lefte free for to feele any ease or comfort So then all hope of help and succour is described to be taken from these men and nothing to remaine but vtter desperation And although the hart be greeuously tormeÌ„ted with sorrowes and heaunes for outward and temporall thinges as for the losse of house goods wife children c yet is it most of all perplexed when the minde and conscience is shaken with the greatnesse and horror of sinnes and with the contemplation of the most seuere iudgement of God For why an vnquiet minde and a troubled conscience is a most cruell hangman tirant But thou seest that it is most cleerelye saide heere that the Lord himselfe humbleth their harts wherfore we learne againe heere
in this place 1 That miseries of all sortes are sent of the Lord. 2 That miseries are sent for sinnes and not only externall but also internall wherewith the conscience is troubled 3. That no helpe or succour can doo vs any good but so far-foorth as the Lord hath ordained 4. That in seeking first and before all thinges for helpe we must seeke it rather from the Lord then from any creatures First seeke the Kingdome of God saith he and all these thinges shall be ministred vnto you And Except the Lord buylde the house they labour but in vaine that builde it c. Psal 127. And when they cryed The second part of the proofe touching their deliuerance And the verse is interlaced It is to no purpose to repeate the thinges that haue beene before declared For he brought them out Beholde againe the Lord dooth all in all He woundeth and he healeth he maketh the hart sorie and he maketh it merrie Albeit it may seeme that second causes doo somewhat to the deliuerance of the afflicted yet the matter commeth to this point that all things ought to be ascribed onely vnto the Lord to whom it seemeth good to woork effectually by second causes as by fit tooles or instruements So Peter Act. 12. was indéede by an Angell brought out of prison and yet afterward beeing returned to the brethren he telleth them how the Lord had deliuered him 15 Let them therfore confesse before the Lord his louing kindenes and declare his wonderfull woorks before the Sonnes of men 16. For he hath broken the gates of brasse and brast the barres of yron asunder A conclusion hortatory as in the proofe before going with a repetition of the cause drawen from the premises for the which all men ought to â—ing praises vnto the Lord. But inasmuch as hâ—â—â—â—eth heere inespeciallye with those men that are endangered for the contempt of the woord this place is diligentlye to be noted for the time that now is For vndoubtedly we ought to iudge that as imprisonments so also all other publike calamities whatsoeuer happening thick and threefolde to men in these daies haue beene sent for the contempt of Gods woord Wherfore it behoueth vs to be awakened as out of a dead sleepe to esteeme more reuerently of the woord of God that we may willinglye heare it and indeuer to liue after it Neuerthelesse though it be saide heere that the wicked suffred imprisonment for the contempt of the woord yet is it not meete to iudge by and by that al those are wicked or contemners of the woord whom we see to be cast into prison For euen the Godly also doo fall oftentimes into the like danger which also commeth to passe for those causes which we haue noted before when we proued that calamities are sent of God iustly and for our great good benefite But for this cause especially speaketh he of the wicked that therby we might be giuen to vnderstand that the comforte touching deliuerance from such a danger to be looked for belongeth indifferently both to the godly and vngodly For if so be God â—â—liuereth the wicked out of adâ—â—â—â—â—tiâ—â— how much more will he deliuer the godly and elect And there is no doubt but that the Holyghost would therfore paint out the wicked punished for their sinnes and afterward deliuered rather then the godly that namely by this occasion Gods mercy might be enlarged and appéere to be the more famous and notable For séeing he vouchsafeth to heare graciously euen the enemies of his glory and such as haue deserued nothing but wrath and eternal damnation when they haue called earnestlye vpon him for his mercy and deliuereth them from the miseries wherwith they are oppressed this doubtles is a token of rare and singular clemency if we shall speake after the manner of men and Gods bountifull goodnes is by this means more ennobled renowmed then can possibly be vttred or expressed For why this is the proper and peculiar woork of God Wherfore all sorts of men indifferently aswell the godly as the wicked for what cause soeuer coÌ„ming into the perill of imprisonment ought to be partakers of this present comfort and to drawe vnto themselues the things that are héer spoken as touching Gods prouidence and goodnes If a man therfore beeing falsely accused and void of all blame be cast into prisoÌ„ as Ioseph was if any man be so ill dealt withall only to satisfie the lust and plâ—asure of a tyrant as Herod held Peter in prison to corry fauour with the sickle multitude if any man suffer as much for reprouing ouer sharply of sinne and for his constancy in defending the trueth as Micha Ieremy Iohn Baptist and many of the Apostles were delt withall finally if any man for offences committed as Pharaohs baker dayly marry malefactors are be subiect to the like danger let him cal vpon the Lord with his whole hart and there is no doubt but by faith he shall obtaine mercy as this proofe plainely testifieth that the conteÌ„ners of the woord were delinered Further wheÌ„ he speaketh of imprisonmenâ—â— it seemeth conuenient that we vnderstand such other miseries also to be ment as are annexed to imprisonment or as are wont for the most part to follow it as great and gréeuous accusations torments the iniquitie and crueltie of the iudge reproches and reuilements paines or penalties set and to be short the most bitter sentence of shaw full death which things vndoubtedly dover and torment the minde more then can in words be expressed But because to stand particularly vpon euery of these would be an infinite worke we think it sufficient for vs if by the way we admonish that against all those crosses in like manner as against the discommodities of imprisonment manifolde consolations may be drawen out of those thinges which haue hither to béene declared 17 Fooles by reason of their transgression and because of their iniquities are afflicted 18 Their soule abhorred all manner of meate and they were brought euen to deaths doore 19 Then they cryed vnto the Lord in their trouble and hee deliuered them out of their distresse 20 Hee sent his woorde and healed them and they were deliuered from their diseases They that expound this Psalme touching sprituall daungers onely appertaining to the soule say that it treateth heere of such as after they haue beene once glutted with the woord of God where before they wandred in the wildernes and were long pyned with hâ—uâ—er and where the impediments which letted theÌ„ from well dooing are taken away and remoued do yet begin againe to loathe and contemne the worde of God their spirituall foode neither do they passe any more for the word but are stâ—â—k and remisse in well dooing yea altogither cold and frozen An example of which matter was to be seene in the Iewes which had the law and diuine oracles yet they liued not ther after but as dogges returning to their old vomit as though there had no
quieted they reioyce and he bringeth them to the hauen where they would be Some do expound this parte of al the godlly in general For whosoeuer endeuering after true holines goe downe to the sea that is into this worlde intending to worke in great waters that is to teach the people for water signiffieth the people by word and example such men see the workes of the Lord which the world léeeth not In the meane time they are shaken with great temptations so as now they are euen as it were hoysed vp to the heauen whilst ouercomming their aduersarye they fixe their hope on high in heauenly thinges are strong in faith and againe they descend into the deep whilst through the rage of their aduersary the tempter and the greatnes of troubles they sinck downe as it were into desperation And a long time do they continue in these dangers so that there seemeth now no refuge or succour to be left vnto them But at length they call vpon the Lord who allayeth the tempestes of temptations séndeth them help and comfort raiseth them vp againe and strengthneth them in faith vntill at length they be brought to the hauen of eternall saluation It liketh others to expound it onely of the gouerners of Churches to whome is committed the shippe of the Church to be gouerned such ship men were the Apostles being made the fishers of men And such do a worke in deed great difficult whilst they labour in many waters that is to say in a great and mightye people to procure the things that belong to all their welfares and safetie These doo most deeply search the works of the Lord and obserue his wonders But immediatly the aduersarye the deuill stirreth vp the harts of the wicked which moue mighty tragedies and tempests raise vp heresies offences dissentions and hurliburlies so as the ship of the Church may séeme to be as good as drowned and the godly ministers theÌ„selues driuen almost to dispaire Thus the whole ship is shaken but especially the gouerners of the Church are so troubled that there remaineth no way or meane wherby they may preserue the doctrine which with great labour and trauell they before had planted But euen then the Lord being called vpon heareth both the Ministers and the Church he commaundeth the tempestes to be still he extinguisheth the waues of persecutions the windes of heresies and vaine doctrine he scattereth the threatning stormes of stumbling-blockes and offences finally he giueth to the Churches and their ministers desired peace and tranquilitie and bringeth them all to the happye hauen of saluation where they would be And as these thinges are spoken of the Ministers of the woord which rule and gouerne the ship of the church so may they not be vnfitly taken of the godlye Magistrates which labour with their great perilles and dangers to maintaine sound and sincere religion Yea and it is the common calamity of many for why the Ship-men and Ship being in danger it followeth of necessity that al they are in danger likewise that are caried in in the same Ship But we for our partes will take all things simply content our selues with a baser sense This is therfore the fourth proof declaring the goodnes and mercy of God to be preeminent in all things borrowed from the example of those that sayling by sea haue the perilles of shipwracke and drowning euery hour what say I hour nay more truely euerye minute of an hour before their eyes Neither is this misery a matter of small importance or a thing rarely happening but greater in very déed and more commonly séene then can either be expressed or beleeued but of such as haue had tryall of it and therfore it is not without cause reckned heere amongst the greatest and most gréeuous dangers And the former part touching the dangers is heere more plentifully discoursed then in the other proofes before going which appeereth especially for this cause to be done that such as haue had no experience of them could otherwise hardly be brought to vnderstand what they meane For such men it was méete that the matter should the more largely plainly bée described I dare be holde to say this that in the Poets are extant notable descriptions of tempests ship-wrackes but yet in so few wordes there is none more plaine and pithie then this same of the Prophets is And he profixeth a proposition wherin he generally prepoundeth that such as sayle by sea doo oftentimes trie by experieÌ„ce how great the goodâ—eâ— and power of God is They that goe downe to the sea saith he c. In Riuers doubtles especially such as are nauigable the boates sometimes rushing against a rock or block sticking fast in the bottome are burst in péeces sometimes also cuÌ„ning swimmers through the déep gaping of the earth wherby the water turneth il selfe round about continually are swallowed vp but these things are nothing to the perils of the sea Therfore he saith They that goe downe to the sea in shipps Neither talketh he of those that haue sailed perhaps once or twice in their life time and no more and that in a choise time and season of the yéere when the pleasant westerne windes haue blowen but of such as worke and follow their busines in many waters that is to say who exercise themselues there continually who by trauailing on the sea carrying and recarrying of marchaÌ„dize fishing c. prouide for their necessary liuing and maintenance Such therfore sée the workes of the Lord his wonders in the déep they sée I say what the Lord will and can do both in afflicting deliuering also how wonderfull a worke-man God is what and what manner of thing his prouidence is in the condition and conseruation of all things specially such as are séene in the sea Hitherto belonge the things that are mentioned of writers touching the meruailes of the Sea as of beastes stones monsters and such as are dayly found a freshe which we cannot now conuenientlyâ— stand vpon For he speaketh the woord and the stormye winde ariseth The proofe of the proposition draween from this that God himselfe raiseth vp incredible tempestes on the Sea He speaketh saith he to witte God biddeth commaundeth willeth He speaketh spake the woord and they were created And he raiseth vp the winde the blustring blastes such as the Philosophers and Poets report Boieas and his companions the Northern windes to be And-héer we learn again First That storms and tempestes and such like thinges come not to passe by Contingence or Haphazard but be procured for certaine causes by God himselfe he wil haue men to be dismaied with feare and to be humbled he will haue them to be mindefull of repentance and of death he will be inuocated and called vpon of them Secondly it is most cleerelye said heere That calamities are sent of God Which lifteth vp the waues thereof They mouÌ„t vp to the heauen diseend to the deep A
manner of causes of it againe when we apply all our driftes and deuises to the better restoring of our decayed estate and doo nothing preuaile let vs conclude that we are letted and hindred by the good will and pleasure of God and that he would so humble and abase vs and perhaps woorke some spirituall good thinges in vs and by vs or at least will againe in his good time restore all thinges double and treble vnto vs. And from hence it behoueth vs also whilest we are tossed and turmoyled in this world with diuers and sundry perils whilest after happy issues and successes we are greued with many and great and as well with publike as priuate distresses to fetch manifolde comfort and consolation and to apply all and euerye the things héer discoursed to our pesent estate and condition And he powreth contempt vpon Princes The third example drawen from the alterations and sundry successes in diuers degrees of men namelye of Noble men and poore men which two orders or degrees he expresselye mentioneth in stead of al other We may â—fâ—times saith he beholde princes which are set in soueraigne dignitie either sodeinly or by little and little beyond al mens expectation to be cast downe in great extremetie to be contemned of all and to be driuen to flie euen the company of men with whome they were before conuersant and acquainted Againe on the other side some poore obscure person and one that is vexed with many distresses God wonderfullye deliuereth encreaseth with riches and honours and finally aduaunceth to a great and notable familye In which thinges doubtlesse there is no man that perceiueth not the poâ—â—â—er iustice goodnes and prouidence of God to be exceedingly apparant and therfore also worthily to be extolled and magnified And he very trimly expresseth that which maketh especially to the direction of Princes or Potentates namely contempt For why neither gréefe of body or minde nor penurie or scarscitie nor power or might of the enemies dooth so much daunt and call downe great estates as contempt He that is deerelye and welbeloued of his owne whither it be his subiectes or kinsfolkes and accquaintance that man dooth as yet safelye ride in harborough and these will sticke to him in sicknes in the times of necessitie and against his enemies but he that is now despised and contemned of his own hath no refuge left in a manner wherto he may trust any more neither will a mans enemies lightly set vpon him but when they suppose him to be forsaken of his â—rands We might alleadge some examples euen of our time but that if would be thought an odious matter to touch by name the misery infelicitie of any And Saul and such like did then first of all begin to quaile when as becomming irkesome to euery one they grewe into contempt and were forsaken of all their subiects as Saule also himselfe i. Sam. 22. complained that all men had conspired against him and clinged rather to Dauid then to him But finelye to the amplifying of the contempt it is saide to be powred vpon them that is largely and manifoldely to be sprinkled or cast Likewise to expresse the greatnes of the miseries which such princes contemned and despised doo taste off he addeth that which is the vttermost of all calamities and euen the winding vp of al the rest namely that they wander in the wildernesse out of the way and withdrawe themselues from the company and societie of men knowne vnto them And he dooth no lesse gallantly in the other parte lay foorth euery thing touching the deliuerance and exaltation of the poore And it is a very fine resemblance or similitude wherein he saith that he maketh them families like a flocke of Sheepe He signifieth by this similitude that they which were lately abiects and outcasts are now promoted and enlarged and not only they themselues aduanced to honour but also that their whole familyes doo grow vp and spread abroad no otherwise then flockes of shéepe are woont to encrease which continually through one supply of yong ones following an other are multiplied encreased which encreasement and multiplication ought to be numbred amongest the excellent blessinges of God And what thing more notable or glorious can be spoken of any than that a man by his owne proper vertue mounteth to high estate and besides maketh his whole house and familie more noble and famous as Dauid ennobled and commended to his whole posterity the familie of Iesse and tribe of Iuda c. And there is also manifolde doctrine propounded vnto vs in this example 1 We learne that riches power dignitie principalitie and whatsoeuer else is of this sort is giuen onely and alone of God 2 That none are placed in so high a degrée but that they be in danger of falling and are at all times to feare and suspect the same 3 That we are neuer at any time to staye vpon the vnstable thinges of this worlde but onely vpon God in whose hand are all things and who wisely ruleth and ordereth all things 4 That the first step to ruin and ouerthrow in great men is if they begin once to be contemned of their subiects or allies 5 And certaine it is that this very contempt commeth to passe by the wil or procurement of God for sinne God so mouing the harts of men as he moued the hartes of the Israelites to forsake Saule 6 That there followe this contempt many other dangers and discommodities as flight bannishment c. after which sort also we haue séene princes to be cast out by their subiectes compelled to wander and straye to and fro to liue of other mens deuotion c. Finally also to despaire 7 Wherfore that princes and great estates ought to labour and endeuour that they may rather of their commons be beloued then feared 8 In the mean time subiects ought to know that they are not for small causes to contemne or forsake the Magistrate vntill by the singular dispensation of God they féele themselues to be moued by that which lightly alwaies some great weighty causes are first made knowne and manifest The righteous shall see it and reioyce There is not héere a conclusion hortatory by a verse interlaced or put betwéene as in the proofes before going but onely a graue concluding sentence which dooth admonish all men touching the true vse right obseruatioÌ„ of the woorkes and determinations of the Lord in such examples For the Prophets meaning in this verse is that all sorts of men as wel good as bad should be stirred vp by the consideration of such alterations in mens matters to take therby some holesome doctrine to the profitable instruction of their consciences And he will haue the godly to reioyce but the wicked to be terrified and induced to humilitie He saith all iniquitie for all the woorkers of iniquitie by the figure aâ—tonomasia Whervpon we learne heere 1 That all things which are doone and accomplished heere
manifest that he was so notable a prophet of God and a man so deere and acceptable vnto God If so be therfore he hath at any time or in any place vttred his minde giuen sentence touching this controuersie it ought to goe for payment and no more doubt to be made of it then of a heauenly Dracle But surelye he in this Psalme medling with an other matter taketh vpon him of purpose to haâ—â—â—ls this only question and beeing taken in hand dooth so exactly decipher and vnfolde the same as that no man vnlesse he will himself if he mark him well néede to erre or he deceiued about it Therefore let vs with cleere and resolute mindes heare him expounding this matter vnto vs. In the firste verse of this Psalme he propoundeth the Question and being propounded he then after vnfoldeth in the verses following and finallye concludeth it in the last Thus then he putteth it foorth O Lord who shall dwell in thy Tabernacle and thus by and by with a greater vehemencie he repeateth to the greater attention though in woordes somewhat altered saying Who shall rest in thy holy Hill And this thus propounded he layeth out afterward by many effects in this sorte Euen he saith he that walketh vprightly and woorketh righteousnes and speaketh the trueth from his hart he that slaundereth not with his tung nor dooth euill to his neighbour nor receiueth a false reporte against his neighbour he that setteth not by a vile person but honoreth them that feare the Lord he that sweareth and carefullye performeth his othe he that neither giueth his money to Vsury nor peruerteth iudgementhy taking reward Thus the question béeing decided he concludeth He that dooth these things saith he shall neuer be cast out of the house of God Now theÌ„ it is manifest which we saide that Dauid in this place vndertaketh of purpose to handle and vnfold this Question Therfore it remaineth that we harken vnto him with all diligence to the end we may perceiue what he saith and what his meaning is for which cause we will now prosecute euery thing somwhat more at large The Question he propoundeth first of all with a certaine exclamation to the intent he might bewray the greater affection of his minde and stirre vs vp the more to attention but he propouÌ„deth it which might seem very strang not to men as he ought to haue doone but to God O Lord saith he who shall dwell in thy Tabernacle because men pervie in this cace are blind and God is onlye the fit iudge And therfore that this so weighty a question might with the greater authortrie be determined Dauid would dispute it in the presence of God himselfe and before his iudgement seat that we might be giuen to vnderstand that the thing which is heere vttered is the certaine vndoubted Oracle of God For this cause therefore letting men goe who are too too much blind-folded especiallye in this matter he calleth God him self to witnes or rather to be the iudge of this controuersy as if he should say O God I now appeale vnto thée that thou being my witnes and iudge I may teach men which is the certaine and vndoubted way to eternall life touching the which all men vpon earth doo so greatlye striue among themselues all generally coueting to haue it but the gretest number going astray from it And we are to mark that in both the members of this first verse Dauid setteth before vs the heuenly and blessed life in the Tabernacle and in mount Syon For he dooth not demaund who shall one day enioy euerlasting life in heauen but who shall dwell in the Tabernacle that Moses had erected among the Israelits and abide in that holy Mountaine But all is one in effect For why that Tabernacle and that mount Syon was a figure of the heauenly Tabernacle and of eternall life as appéereth by infinit places of the holy Scriptures And that this is so to be vnderstood may appéer by that that if he had ment only of the outward Tabernacle and Mount he would not haue asked who should dwel in them For they were appointed to the Iewes and it was lawfull for all aswell good as bad to be conuersant in them But Dauid putting a differeÌ„ce between the good and the euill and respecting the end of the Tabernacle erected considering mount Syon after a spirituall manner demaundeth who shall rest and abide there For he that by faith frequented that Tabernable and mountaine was sure to be partaker of the life eternall and heauenly whereof these were tipes and figures on earth Therfore it is all one as if he had expressely demaunded who should be partaker of eternall life Which Question afterward he expoundeth at large that is to say by eleuen sundrye effects drawen from him that earnestlye endeuereth after the same blessed life Euerye of which are of vs to be weighed but yet so as hauing regarde of the place and time we may bréefelye teach them which otherwise if the time would suffer were well worthye to be longer stoode vpon In the first verse therfore wherin he beginneth to vnfolde the question he saith that he shal be partaker of the heauenlye life that so long as he liueth this short and transitory life here vpon earth dooth so behaue himselfe that he becommeth sound and vpright and imbraceth continually righteousnes trueth Which woordes are generall and haue a verye large signification insomuch that they may contein euen the whole perfection of the Lawe That may be called sound or vpright and is so in déed which consâ—steth of al his partes members and hath no one iot of them wanting So that man shal be of a sound and incorrupt life which euery where and at all times whatsoeuer he saith or dooth so behaueth himself that for Gods cause whome he entirelye loueth and feareth he neuer departeth from his dutie that is from the dutie of a good man so that he is Integer vitae Scelerisque purus In life vnattainted with sinne vnacquainted And therfore God who loueth this integritie making a couenaunt with his seruaunt Abraham requireth of him that he be perfite before him And that the word righteousnes is generall it is well known to all because righteousnes containeth in it selfe all vertues and the whole nature of vpright dealing and of the law of God Which also may be said of veritie and trueth But yet in this place these things seem rather to be refered to those duties that we ought to exercise towards men as appeereth by the whole sequeale of that that followeth Dauid therfore saith that he which aspireth to the heauenly life ought to frame and lead his life sincerely and to behaue himselfe without all fraud and guile towards others and so to exercise iust dealing that he hurt none but profit all rendring to euery man that which is his to be no dissembling or craftye person but to speak the truth in his hart that is
which are many times destitute of things necessarye whereof others haue plenty and Christ himselfe who is the image of his Father shewing that be hath no lesse care of theÌ„ then of him selfe saith of them That which ye haue doon to these yee haue doon to me making accompt of it as of his owne whatsoeuer is doâ—n for the godlies sake that are héer wronged and oppressed Next he addeth That he will also keepe touch or performe that which he hath sworne But this hath some difficulty for some translate the woordes of Dauid thus he that hath sworne to doo hurt and changeth not and they expound it He that hath sworne to doo any thing wherby he is like to sustaine losse or damage and yet changeth not his purpose But this exposition serueth not for those woordes for to sweare to doo hurt is not to promise any thing that shal be hurtfull to him that sweareth Rather to sweare to doo hurt and not to change were to promise to doo some euill and to doo it which agréeth not to this place The translation of the 70 Interpreters hath a most fit sense He that sweareth to his neighbour that is to an other and changeth not but performeth his promise But the vocall pointes seeme to be against it For 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by Patach which the Prophet vseth heere signifieth Euill but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by Tseri and Patach a neighbour But if it be true which learned men and most skilfull in the Hebrue tung affirme and confirme by reasons that those vocall pointes or vowells were added to the Bible fower hundred yeeres after Christ at the time wherin those 70. translated the Bible in this place were only these fower consonaÌ„ts 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And therfore they well translated it to his Neighbour Wherfore I see no let but that we may stand to their iudgement Further albeit we admit the saide pointes yet may those two Tseri and Patach be contracted into Patach so at 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 may stand for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 oftetimes happeneth in stead wherof we read most commonly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as in Exod. the last chap. vers 10. where both are read togither and the like is to be séen in the same Chapter and els where oftentimes Yet if any mislike of this he may doo it for all me The woord 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 may be turned to hurt or euill and then the sence will be this he that sweareth vnto euill that is to his owne hurt or hinderace and changeth not Which woords will haue all one sence in manner with these 70. For whatsoeuer it be heere is commended vnto vs faithfulnes and constancye in couenants and dealings from the which we must not start though it be to our owne hurt and daminage The last verse containeth yet two things wherof the first is that he giueth not his money to Vsurie touching which pointe many thinges were to be spoken if the time would suffer but we must be content with a fewe This then is the meaning of the Prophet that albeit in the Common weale by reason of the sundry affaires and dealinges of men among themselues and the vse of money so manifold and necessary for the traffiks of men and that almost in euery contract and bargaine albeit I say for these and such other like causes it is plaine and euident that all gaine which is gotten by money is not to be condemned yet a godly man must take diligent heed sith there is also so great and many abuses of money least he abuse his moneye to the hurt of his neighbour as it is an vsuall practise amongst rich men and some of the greater sort who by lending or by giuing out their money to vsury are wont to snare and oppresse the poor and needier sorte as they commonly are wont to doo who sitting idle at home make marchandise only of their money by giuing it out in this sort to such néedy persons altogither for gaines sake without hauing any regarde of his commoditie to whome they giue it but onelye of their owne gaine For by this craft they easily get many into their snares whom they doo not onlye bite which is ment by the noune 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 nashac which Dauid vseth but also deuoure and spoyle But the true worshippers of God are far from this wickednes séeing they imbrace others with true brotherlye loue neither will they doo that to any which they would not haue doon to theÌ„selues Which rule in humane affaires and contractes is diligentlye of vs euermore to be obserued if wee will liue vprightly as becommeth vs. Now there is one only remaining nor taketh reward saith he against the innocent that is to say he is not moued either for fauour or flattery or any other cause to peruert iudgement which I tabe not to be restreyned only vnto Magistrates and Iudges seeing he describeth heere the life of a godlye man in generall For euen all priuate men also doo sometimes either by request speak their minde touching many controuersies risen among their equals or els not requested doo giue sentence of this or that controuersie betweene others and many a one oftetimes through meere enuie hatred or fauour do hurt this or that party and peruerte Iudgement Christian men therfor whither they be Magistrates or priuat persons ought neuer at any time to be wonne either for hatred or for fauour or rewardes to deface the trueth in iudgement that so iudgement might be peruerted but they must euermore giue all diligence that the trueth may preuaile and that iudgement be giuen for the innocent partie And therfore are the things wherin Dauid saith the godly doo exercise themselues al their life long and this one thing they set before their eyes euen that they may serue and honour their God of whom they look for eternall life in louing and helping their neighbours as he commaundeth Therefore these thinges beeing set downe he concludeth the question which he in the beginning had propounded He that dooth these things saith he shall neuer be moued that is He shall remaine for euer in the house of God and neuer be cast from thence as Ismael that mocked Isaac was cast out of Abrahams house with his Mother wherin yet Isaac abode and obtemed the inheritance Thus therfore the godly which will frame their liues after this rule shal dwel and continue in the familie of God and so obteyne the heauenly inheritance For why almighty God loueth such kinde of persons as desire to he like vnto him and acknowledgeth them for his owne and blesseth them rewarding them with eternall and euerlasting life the which if we suppose that there be any as we professe in the Creede that we beleeue eternall life if we earnestly endeuer to come to it then must we so behaue our selues héere as we may be partakers of it Yea we must euen
Life or Spirit of faith It is euen that as appéereth by Iames without the which the saide knowledge of God in vs is dead seeing that beside the bare knowledge of God there is nothing which may carry vs to loue God more then our selues and all other thinges coueting to be like his diuine nature which we know to be best most blessed fleeing from sinne because it is contrarye to the nature of God desiring to doo good vnto all men that we might be perfect like our heauenly Father saith Christ himselfe the maister of all pietie And therefore it seemeth to be that same vertue of which Peter speaketh 2 Epist 1. And you saith he giue all diligence that you may ioyne with your faith vertue Or that which of Paule 1. Corinth 13. is called agape commonly translated Loue but in Latin it is rather pietie towards God and towards men For there Paule saith plainlye that without this vertue our faith whatsoeuer we beléeue yea though we vnderstoode all secrets and prophesies shal be vain and vnprofitable And this vertue hath wonderfull effects For albeit that former part of faith which consisteth in the knowledge of God and in the contemplation of heauenlye misteries hath alwaies béene highly accounted off yet is it not to be compared with this that is a vertue only of the minde but this is a vertue also of the will that of knowledge but this of practise or experience For so haue the ancient Philosophers distinguished Vertue Faith then endued with this heauenly and diuine Vertue produceth and bringeth foorth marueilous effectes in vs euen to the reforming and changing of vs. For when it hath once fullye entred and possessed our will and minde both then staying as it were vpon these two pillers it maketh vs new men or as Scriptures speak New creatures For why there groweth in vs so feruent a heate and loue and so burning a desire of the knowen good that we cannot now lye still or kéepe at a stay any longer Insomuch that detesting our former wicked life we desire and endeuer to liue a godly life that we might be like him whom we excéedingly loue And therfore we deny our selues as Christ willeth vs the teacher and author of this life so that we seeme not now to liue any longer but Christ in vs as Paule saith and we in him For he dooth then through faith verily dwell in our hartes so as we are indeed and not in woord only the temples of the Holy-ghost dwelling in vs and directing vs after his will contrary to our owne will so that now we will not our selues but he willeth speaketh and woorketh in vs. For so dooth Christ himselfe teach vs to praye and to craue that not our will but Gods will may be doone in vs as it is in heauen Thus beeing moued and affected we doo not now only know God the father to be almighty maker of heauen and earth but also hauing throughly seen his great goodnes we loue him hartilye and rest in him as in our Father so that as infantes and children take no care for the things pertaining to this life nor doo not enquir what they shall eate or wherewith they shal be clothed but cast all such care vpon their parents whom they know and are sure they will prouide for them and therefore doo receiue with thankes giuing the things prouided for them by their parents euen so also ought we to be if we haue a true and liuelye faith in God the Father almighty Cast all thy care saith Dauid vpon God and he will bring to passe that which shal be for thy commoditie Christ teacheth the selfesame thing What good saith he shall your cark and careful thought do you For why though yee take neuer so muche care for the matter yet can ye not adde one cubit to your stature no nor make one of your haires either white or black Why are ye then carefull for this life and for your body saying what shall we eate or what shal we drink or wherwith shall we be clothed For all these thinges are aboundantly ministred of God to them that are endued with a true faith Firste therefore saith he seeke the kingdome of God and all these thinges shal be giuen vnto you Beholde saith he the Fowles of the aier they sowe not neither doo they reape and yet God doth most commodiously seede them Consider the lilies of the feelde how preciously they are apparelled but God hath a farre greater care of you then of birdes or then of lilies To be short if God hath giuen you the body it self how should he not giue therunto both life and clothing For he hath giuen you the greater and therfore also wil giue you the lesser as though he should say Onlye this I require that ye put your trust in me that ye depend vpon me that ye loue me with all your hart and that ye thank me for my benefites receiued and woorship me and then I for my part wil not faile in my dutie I will easilye minister all thinges vnto you They then that are endued with a true and liuely faith in God the Father are thus affected As for other worldlye men they are inquisitiue about these matters and are carefull What shall we eate what shall we drink wherwith shall we be clothed How shall we prouide for our selues and our children and therfore giue themselues wholy to gather and heape vp riches neither doo they make any end or keepe any measure howsoeuer they heare Paule say that those that wil be rich fall into temptation and snares and into lustes which doo drowne men in perdition For the loue of money saith he is the roote of all euill and the cause why a great number doo wander from the true faith and thrust through themselues with many sorrowes If so be then the Gentiles doo these things as Christ saith that is to saye men that are estranged from the faith héereby we maye gather how few there be at this day euen amongst vs that doo truely beleeue in God the Father seeing they honour him not as their Father resting as were meet and conuenient in him Therefore the saying of Christ séemeth to be most true that Faith wil be very rare in the world when he shal come to iudge the quick and the dead But what shall wee saye of the faith in Christ may the same be verified of that also Yea euen the very same Many there are indéed euery where at this daye which will not stick to say that they beléeue in Christ crucified for the sinnes of men and they are of that minde but they are greatly deceiued Which that it may be vnderstood let vs heare Christ himselfe speaking of this matter in the end of the Gospell after Mark Go saith he preache the Gospell to all creatures He that beleeueth and is baptised shal be saued he that beleueth not shal be condemned And these signes shall follow them that
beleene In my name they shal cast out deuils they shall lay their hands on the sick and they shall recouer they shall speake with new tunges and if they drinke any deadlye thing it shall not hurt them Now if I should ask you whither you beleeued in Christ or no the question would seeme verye absurd For ther is no man that maketh any doubt of that matter For why there is none that will not say he beléeueth in Christ But if I shall demaund of any whither doo the signes that are heere mencioned of Christ followe thy faith doost thou heale the sick doost thou speake with new tunges what answer will he make héer For the woordes of Christ are plaine These signes saith he shall follow them that beleeue neither dooth Christ lye neither will he be found false If thou beleuest truely and indéed these must followe thy faith but if not thou supposest thou beléeuest in Christ and yet doost not beléeue Heere then thou seest that vertue or power of faith which is the life or spirit of faith to be wanting in thee and therefore thy faith is dead But miracles are ceassed neither are they required any more Thou saist wel those corporall miracles are ceassed either for mens vnbeleefe or for that they were appointed onlye to those first times of the Church Notwithstanding thy faith must not want vertue for if it do it is dead There are then euen at this time also other miracles in the woorking whereof our faith must exercise her power if it be true and liuely There are many deuils still in vs which are to be cast out if we will haue Christ to dwell in vs the deuils I say of couetousnes ambition enuie euill speaking reuengement and such other lustes of the flesh which fight against the soule from the which if thou be once free thou shalt afterward laye thy hands vpon other and they shal be whole that is thou shalt teach them the true knowledge of God and of Christ and they shall be fréed from the errors vanitie of this worlde They shall speake also with new tunges that is to say where before they were blasphemers and all their woordes vaine and vnprofitable nay hurtfull and pestilēt now as though they were endued with a new tung they shal speak nothing which shal not be referred to the glory of God and the profit and saluation of men and this is to speake with newe tunges And thus if we be disposed and affected although we shall drinke any deadly thing yet shall we not be hurt by it For why neither shall the world nor the flesh with the lustes therof no nor Sathan himselfe rising vp against vs be euer able to thrust vs downe from this good and happye estate and all because we shall cleaue fast vnto God by this true and liuelye faith yea we shall be one with him through Christ Now may euerye one proue himselfe and weigh and consider with himselfe whither he hath a liuing faith that is to say whither he casteth these deuils first out of himself and secondly out of others For except we doo this we deceiue our selues and haue not that faith indeed which might ioyne and couple vs with Christ For why this power or vertue is of the nature and substance of true faith for with out this it is dead So that like as if the soule or spirit should return again into a dead body that were going to the graue the same would immediatly waxe hot stirre moue and doo all other humane actions and men would meruaile at so great a miracle euen so likewise if that dead faith whereby a man professeth himselfe to knowe God and Christ haue this new vertue adioyned to it the man shall begin forthwith to flame with a diuine loue and that so feruently that he shall frame him selfe wholy to the obedience of God and shall choose rather that his will may be doon in him and by him then his owne he shall trust in him and stay wholy vpon him and if it be so that he must suffer euen extreame tormentes paines for his glories sake that is either losse of goods or honour or credit yea or life it self he shal willingly and gladly doo it And as touching his neighbours by the name of neighbour all men are vnderstood he shal loue them no lesse then himselfe and that not with a humane affection only but with a heauenlye for Gods cause whome he knoweth to require it at his handes And therefore thou shalt neuer couet to hurt anye but to profit all thou shalt be readye to take wrong rather then to doo wrong to be beguiled then to beguile because that other men are also the sonnes of God that is to say of thy heauenlye Father For albeit there be some reprobates and too too many yet canst not thou discearne them from Gods elect nether is it thy part so to doo but séeing al doo beare the image of God thou oughtest to loue al but especially the godly with a sincere affection all I say yea euen those of whō thou hast been hurt or iniuried any kinde of way and shalt pray also for them that curse thee for they are blinde wot not what they do It is thy part duty therfore to pray that they may haue a newe hart and the eyes of their minde purged by faith yea to further thē also with all manner of dutifulnes gentlenes and deserts and to allure them if it be possible to repentance This is that same true and liuelye faith which differeth much from that idle and vnprofitable faith whereupon it followeth that this séeing it is dead is the cause also of most lamentable death and mourning vnto men and that liuely faith iustifieth and saueth man because it is not dead but endued with excéeding great force not such onely as wherby it remoueth mountaines or woorketh some miracles but whereby it loueth God sincerelye and his neighbour also for his sake Wherof Paule to conclude speaketh thus 1. Corinth 13 Though thou couldest speak saith he not only the Latin Greek and Hebrue tung but with all the tunges of men yea and of Angells also though thou haddest the gift of prophesie and knewest all secrets al knowledg yea if thou haddest so great faith that thou couldest remoue mountaines from one place to an other and yet haddest not loue that is to saye Conscience and Dutie both towardes God and men thy faith were nothing but as a sounding brasse and a tinkling Cymball By these things I suppose it appéereth sufficientlye what the true faith is and how far foorth it differeth from the dead It remaineth therefore onlye that we labour and endeuer that not béeing contented nor deciued with this we may imbrace and holde fast that and vse and exercise it as long as we liue that when Christ in the latter daye shall giue sentence of all men and of their faith and woorks we may heare him saying
possessed by others Hee therefore beléeued God because he did not onlye heare his voice or beléene God to be true but also he followed him as his Shepheard and so behaued himselfe as though he had béene notelesse and out of his right minde For who would not haue iudged him to be foolishe and beside himselfe who for because he heard Gods voice in the aier or otherwise left by and by his natiue soile and all his kinsfolkes allies fréends and commodities and not knowing whither to goe went forth notwithstanding to the place wherunto that voice directed him But this is the chéefe and diuine wisdome for a man to yéeld greater credit vnto God then to himself nay altogither to beleeue and trust in him and not in himselfe And therefore he would not taste of the tree of knowledge of good and euill but iudges and that truly this one thing to be inough for him euen to obey God and that all happines consisted héerein because that God neuer faileth nor forsaketh them that trust in him And therefore when he was coÌ„maunded to kil his Sonne without delay he prepared himselfe also to goe and to commit so horrible a fact and therefore God made so great account of this faith of his seruant Abraham that he sware vnto him that because he was readye to doo this thing be would neuer forsake him but enrich him with all kinde of blessings and benefites And therfore Abraham in these and such like things expressed the nature of a simple and kinde shéep which hearing the voice of her Shepheard followeth it by and by Thus therefore it vchoueth vs to be affected that we may think the waye to happines which we desire to consist not in much knowledge but in mighty obedience that we may euermore be in a readines euen with closed eyes to follow God our shepâ—eard who is both more desirous of our happi 〈◊〉 and also more skilfull of the way that leaâ—â—â—â— vnto it without error then all the sort of 〈◊〉 â—f so be therefore we doo all couet the chéeâ—â—â— happines as doubtlesse we doo couet it 〈◊〉 would gladlye atteine vnto it let vs beâ—â—â— God and followe him and let vs not heare the voice of a stranger neither hearlien 〈◊〉 our owne sensuall lustes and appetites Wouldest thou aspire to soueraigne felicitye wouldest thou attaine inunortall glorye and honour wouldest thou abound in all riches and treasures and liue continuallye in sound and perfit pleasure Thou hast héere two Counsellers which séeme to promise thus much vnto thee God on the one side and Sathan and the lust of the flesh on the other Sathan and the flesh doe pronoke thée to the foule and filthye pleasures of the bodys in meat and drinke and such other like but the spirit of God saith Doo not these things for this way thou shalt neuer come to the true and sound pleasure nay they will be vnto thee most sure and certain causes of great and extreme miseries Heere to whither of theÌ„ thou giue credit it will easilye appeere by the eueÌ„t For if thou follow after pleasures whatsoeuer thou speakest or thinkest of God and of his Sonne Christ and Christian religion and albeit thou professe thy selfe with thy mouth and outward ceremonies in Baptisme and the Supper and other exercises to be a Christian yet it is manifest that thou beléeuest not God but thy selfe Againe the flesh and the deuil doo prouoke thée continually to the heaping vp of abundance of riches that by this menes thou maist prouide for thy selfe and thy familie therfore as many as giue credit vnto theÌ„ are wholye employed in gathering of riches spending and consuming not a daye or a yéere in that exercise but their whole life time as though nothing els were to be cared for during their life but the Holy-ghost to biddeth that thou shouldest not so gape after riches and Paule saith that such as desire to be rich fall into the snares of the deuill If so be then thou wouldest haue prouision to be made for thee thine in this life theÌ„ euen of those things that are giuen thee by Gods prouidence giue to the poore and as the prophet Daniell admonisheth redeeme thy sinnes with almes-deedes And Christ saith Make you freends of the vnrighteous Mammon that is to say of your riches that they may receiue you into euerlasting tabernacles The flesh also and the lusts therof doo perswade thée that thou shouldest aspire vnto great honours and to prouide that thou mightest be highlye accounted off as long as thou liuest But the Holy ghost aduiseth thee to despise this vain-glory and to labour continually for the true and eternall Heere that it may be perceiued to whither of the twain God or the Deuill thou hast giuen credit for this thing is hidden and secret inasmuch as al men doo professe that they beleeue in God as all Christians wil say they beleeue in Christ we must come to the way For if thou be a voluptuous person if couetous if ambitious in which three all sinnes and enormities may seeme to be comprehended thou neither beleeuest God nor Christ whatsoeuer thou saiest knowest or beleeuest in what outward Church or congregation soeuer thou be conuersant and in what rites and ceremonies soeuer thou exercise and busie thy selfe For euen thy Circumcision and thy Baptisme is turned into vncircumcision and thy Passeouer and thy Supper into a prophane banquet For seeing God describeth and as it were with his finger pointeth out the very true waye vnto happines thou must of necessitie say that either thou wilt not be happy or els that thou beleeuest not God But it is out of all question that thou earnestlye desirest the true eternall and most assured happines For why all men are of this minde that they desire such felicitie to befall them It is a plaine case therfore that thou beleeuest not God how soeuer he counselleth thee for the best For otherwise neglecting the saide pleasures delightes riches and honours thou wouldest suffer thy selfe to be wholy gouerned by God thou wouldest not credit thy selfe thou wouldest not taste of the tree of knowledge of good and euill thou wouldest followe God as it were with closed eyes if so be thou diddest truely trust in him Finally thou wouldest deny thy selfe as Christ warneth thée to doo the good Shepheard of the sheep and Master of all pietie who professeth himself to be the waye the trueth and the life And this is it that was saide to Adam Sée thou taste not of the trée of knowledge of good and euill but only obey thou me But we are too too wise and cunning we haue tasted ouer much of that vnhappye trée and haue altogither in manner deuoured it therefore we cannot betake our selues to God nor suffer him to haue the whole gouernement of vs for we feare least he would not so wel prouide for vs or for ours as were conuenient Therefore knowing him to be both true and most excellent we
wish indéede that he would giue vs life and happines but because we doo not altogither trust in him we will vse also all our own wisdome industry which the more that we doo the more also we departe from him For we ought in such wise to deny our selues as though there were no iot of this wisdome or prudence in vs béeing most fullye perswaded of this one thing that wee ought perpetuallye to obeye God in all thinges sith God euery where affirmeth that all they that will thus doo shall vndoubtedlye be blessed For this is the very true waye to the most blessed life the which it behoueth us continually to keepe We are perhaps vnwilling yet we may if we wil be blessed But goe to sith we deale heere either about our chéefest felicitie or extremest miserie and our time is so short that after it be once gone there will be no more place left for repentance what letteth vs to trie whither this be true or no that is to say whither God will take a man that shall so denye himselfe that refusing to taste of that deadly tree least his eyes therby might be opened to worldly vanities will in such sort repose all his trust and confidence in God as that he will wholy depend vpon him whither God I say wil so take such a man into his custodie protection as that he wil neuer suffer him because he denieth himselfe for his sake to want any thing either in this life or in the life to come Let vs I saye make a triall of the diuine Oracles the which doo aduise all these things to be doon this if we shall doo ther is no doubt but that this matter wil fall out very fortunately vnto vs. At least wise let vs imitate that Naaman the Syrian who when being desirous to be healed he was admonished by the Prophet to washe his bodye sire times in Iorden he not beléeuing the Prophet refused at the first to doo it what saith he are the waters of Israell better or more holesome then our waters notwithstanding béeing aduised by his seruants to make a triall and to wash his body which was an easie matter for him to doo he washed it and immediatlye recouered his health Let vs therfore in like manner proue whither we may this way which is prescribed vnto vs of God the Prophets and Apostles atteine so great happines so much besired and songed for The waye it selfe is easie not hard or painefull as that is which we follow wherin we vexe and disquiet our selues whole daies and nights in greedy gaping after pleasures riches or promotions in which point how greatly we are deceiued we finde daylye by experience but then especiallye shall we feele it when we must dye But as for this way that leadeth vnto life it is peaceable and quiet free and exempte from al these combersome cares of worldly things teaching vs to fruit onlye and alone in God cast thy care saith Dauid vpon God and he wil bring thy purposes to passe neither to say the trueth is it the parte of the Sheep but of the shepheard to be carefull for the pasture This is the dutie of the sheepe to follow the Shepheard And therfore Christ reprouing the vaine pensiuenes of men saith Why are you so carefull for meat drink and apparell saying what shall we eate or drinke or wherewith shall we be clothed Shall not he saith he which hath giuen you life and body giue you also all these things if you trust in him Seek ye therfore first saith he the kingdome of God and all these things shal be ministred vnto you And therfore to conclude This I say and it is not my saying but the Oracle of God if we be the shéep of God if we will heare his voice and followe him and neither acknowledge nor followe the voice of strangers wee shall neuer want any thing either in this life or in the life to come and we may no lesse truelye and certainly breake foorth into this speech then Dauid did and saye that For because God is my Shepheard therefore I shall neuer want any thing And that we may continuallye walke this waye for asmuch as it dependeth vpon Gods grace it remaineth that we labour to obteine it at his hand by prater O almighty God and heauenly Father we most humbly beseech thee c. Two Theames or Questions handled and disputed openly in the Schooles at Cambridge in the Latin tung by P. Baro Doctor of Diuinirye and Englished by I. L. For asmuch as we are at this time to dispute of the most sacred trueth of Christian religion men and fathers right worthy I see not from whence we should better fetche our beginning then from the very author and defender of the Trueth Wherfore O almighty and euerlasting God the only fountain of all trueth and knowledge we craue peace and pardon at thy hand and praye thee most humblye that thou wouldest nor suffer vs searching the secrets of thy heauenly wisdom to wander from the true and right way but wouldest open the true sense and meaning of them vnto vs our hartes and mindes being wholy dedicated vnto thee to the honour and praise of thy great goodnes and maiestie through Iesus Christ our Lord. Amen The Questions which I haue propounded to be disputed off are these Gods purpose and decree taketh not away the libertie of mans corrupt will and Our coniunction with Christ is altogither spirituall which haue indeed much difficultie in them but yet more profit if they be rightly vnderstood These therfore according to the custome of this famous Vniuersitie we haue determined this day first breefelye to expound and laye open that the trueth and proper sence of them both may appeere secondly to defend them as true dissoluing the doubts which shall on the other side be obiected But we entring somewhat fearefullye into this kinde of reasoning and renuing againe these scholasticall exercises after a long season intermitted make this request that ye would with freendlye pacience heare vs as yee are wont Question I. The former theame conteineth a question of all that euer haue beene debated in philophie or Christian religion the greatest and of which first the Philosophers then also the Diuines haue both in times past and now also in these daies almost infinitely disputed We wil say somewhat of them both and first of the Philosophers It hath beene enquired therefore of them whither all thinges in the worlde come to passe by fatall destinie and by a certaine necessitie of nature or whither there were some contingents that is things happening by chaunce and such as procéed not from necessarye causes but cheefelye whither mans will be free or fettred with the necessity and bands of Fate or Destinie For when some giuen to the studie of Astrologie perceiued so great stabilitie of the celestiall bodies and their so great force and efficacye in and vpon all things héere belowe and where
iustice is not seene in punishing of men And in this contention which doubtlesse is very great either parte hath oftetimes receiued greeuous woundes of other and many thinges are obiected on both sides which are not sufficientlye in all pointes answered To be short the matter is come to this passe that it seemeth there can no way be found whereby it may be determined For as long as both partes are perswaded that they strine for Gods glorye and the saluation of men against leasing and falshood neither side will giue place to other neither indeed howsoeuer either of them may be vanquished by reason will there euer want matter for them to obiect so perpetuall and euerlasting séemeth this contention like to be What shall we say then that this question so long debated of the Philosophers most wise men and yet vndetermined cannot euen of Deuines and men endued with heauenly wisdome be discussed and decided and that God hath in this case laide a crosse vpon learned men wherin they might perpetually torment themselues I cannot so think But if there be any way of appeasing this controuersie it standeth of necessitie in this that one of the parties may for a while yeelde and giue place to the other or that either side would so far foorth relent touching the stiffnes of their opinion till as at length the matter might be throughlye agreede betwixte them But it is like that neither of both will giue place to other because that aswell the one as the other doo perswade themselues that they striue for the trueth against a lye and for God against the Deuill And therfore this seemeth to be the only way of composing this strife it so be the opinions of the striuers might by any meanes be compared togither And this course hath Agustine long agoe the prince of Diuines followed and kept in his Book 5. de Ciuirate Dei Chap. 9. where he reproueth Tully for thinking that if the Fore-knowledge of God should stand which they call diuination or fore-déeming all things must néedes come to passe of necessitie as they were foreknowen or fore-deemed and therfore that the difference of thinges necessarye and contingent should vtterlye be taken awaye Wherefore when he iudged that if Foreknow-ledge should stand in force mans liberty would fall to the ground he choose rather to disanull Gods fore knowledge then to let goe Libertie or Freedome and therefore Augustine saith of him Whilest he coueteth to make me free he hath made them sacriligious Theeues or robbers of God of his honour But let vs hear Augustine himselfe confuting so great an error of Tully And I will recite his woords out of my noting tables which are these What is it then that Câ—â—â—â— â—eared in the foreknowledge of thinges to câ—me that should labour to destroy it by his detestable disputation Forsooth because that of all thinges to come be foreknowen they must come to passe in that order that they are foreknowen to come to passe and if they shal come to passe in that order then is the order of things certaine to God that foreknoweth them and â—f the order of things be certaine then is the order of causes certaine For why there can nothing come to passe that some efficient or effectuall cause went not before But if the order of the causes be certaine whereby euery thing that is commeth to passe then fall all thinges out saith he by Face or Destinie which if it be so then is there nothing in our power and then is there no freedome or libertie of will which thing if we graunt saith he then is all the life of man quite ouerthrowen theÌ„ in vaine are lawes giuen then in vaine are rebukes praises reproofes and exhortations vsed neither by any iustice can rewards then be alotted to the good oâ— punishments to the wicked Least then these indignations and absurdities should followe wâ—â—ch are so hurtfull and perâ—itioâ—s to mens affâ—nes he will not haue any foreknowledge of things to come and into these streightes dooth Tully enforce a religious minde that he must choose one of the two either that there is some power in out will or els that there is a foreknowledge of thinges to come for he supposeth that both cannot stand but if the one be graunted the other is disanulled if we choose the foreknowledge of thinges to come the libertie of will is taken awaye if we choose the libertie of will the foreknowledge of things to come is subuerted and ouerthrowne He therfore as a mighty and great learned man and as one verye muche and most skilfullye tendring mans life chôse of these two the freedome and liberty of the will which that it might be granted he denied the forknowledge of things to come and thus whilest he would make men free he maketh them Church-robbers But a deuoute and religious minde chooseth both confesseth both and with a godly faith approueth both Hitherto Augustine Out of this place we see first the grosse error of Tully the which was also in Aristotle who when he had truelye sayde before that Euery proposition is either true or false for this is necessarye that euerye thing should either be or not be yet afterward in his Booke De Interpretatione disputing de Futuris contingentibus that is of things that may happen or not happen fering least if he should say that they wer either true or false it would follow that they were also necessary or impossible he said not that the trueth of theÌ„ was as yet vnknowen vnto man but known vnto God as he ought to haue doon but That they were as yet neither true nor false by which saying he took from God the Fore-knowledg at the least of things Contingent as also did Carneades who said That euen Apollo himself could not tell of thinges to come furtherfoorth then of such whose causes were necessary But as the error of Tully the chéefe Orator and Philosopher was confuted by Augustine a cheefe and principall Diuine so the fault of Aristotle a most sharpe witted Philosopher and therefore also of Carneades was found out and corrected in our time by Petrus Ramus a Philosopher of Paris Wherby it appéereth that some of the ancient Philosophers and Diuines at this day haue beene deceiued with this conclusion If it be to come and of God foreknowen it must necessarilye come to passe for this is false It must come to passe indeede but not necessarilye because it hath the efficient cause not necessary but frée and Contingent whereby it may either be or not be And yet notwithstanding this is no let but that God may foresee that which is to come as Carneades supposed because that so great is the quick-sightednes of the Diuine prouidence that it knoweth the end and issue euen of thinges contingent and which may fall out on either side yea vnto God there is nothing neither past nor to come but all thinges present For the knowledge of God is a sight
or vision comprehending al thinges as it were with one look or view of the eyes The foreknowledge therefore of thinges to come is not repugnant to mans libertie or to the nature of things contingent For like as it is necessarye that all thinges that are past should already be fulfilled and yet notwithstanding some of them had necessary causes and therfore could not choose but be and some had free and contingent causes and therefore might either be or not be euen so likewise the things that are to come shal al come to passe but some of necessary causes and cannot but be othersome of frée and contingent causes and may fal out not to be For the maker and Creator of this worlde would not haue all thinges to come to passe by necessary causes but some to proceed of frée and contingēt causes wherin cheefly his glory dooth appéer For those thinges onely that are frée are capable of diuine power and of the heauenly and blessed life And therfore some things are doone which might not be doone and some thinges are not doone which might be doon Wherfore Adam when as by the consent of all Diuines he might haue stoode he fell and Christ sayde That he could pray vnto his Father and that his Father also could send twelue legions of angels whereof notwithstanding neither came to passe As therefore it is necessarye that all thinges alreadye past should be doone and yet that necessitie is not absolute but in respecte of the cause that is by reason of the circumstance of the time already past so the things that are to come after a sorte it is necessarye that they should be not absolutely indeed but in respect of the cause namely for because it is determined that they shal be so likewise is it necessarye that all thinges that are present be in esle as it is necessary for him that writeth to write as long as he writeth and for him that speaketh to speak and yet neuerthelesse not absolutely as when we saye the fire burneth or the Sunne shineth for it maye be that he writeth not and that this holdeth his peace but in regarde of the cause that is by reson of the circumstance of the time present forasmuch as Euery thing when it is it is necessary that it be saith Aristotle This therfore first we vnderstand by that place of Augustine that certaine Philosophers being deceiued in this point haue groeuouslye erred Secondly we perceiue by the same place what the way is of quieting so great a discord For as Augustine reproueth and confuteth those that of the foreknowledge of God concluded the necessitie of all things and took vtterlye awaye all libertie and freedome from man declaring that Gods foreknowledge agreeth right well with mans libertie A religious minde saith he chooseth both confesseth both and with a godlye faith approueth both So we also supposing this to be the only way andmean to end determin the controuersie by vs propounded haue vndertaken to defend That the liberty of mans will is not taken away by the purpose and decrée of God least any man should thinke Gods purpose and decrée to be such a thing as wherby men might be forciblye carried as the dust of the winde or by whose force and power alone and not by their owne they may speake like Balaams Asse and doo whatsoeuer they doo For he that thus thinketh is in a very great error Neither againe doo we attribute that libertie to man whereby he maye doo euery thing for so should be taken away not only Gods purpose and decrée but mortall man should be taken for a God but whereby he may woorke and deale at libertie vnder the decrée determination of God which is the property of that nature that God hath made free and capable of power and life eternall And so far is it off that this our sentence ought worthily to displese any of sound iudgment that euen they also which striue and struggle togither about this matter if their meaning were throughlye seene into are iust of this minde For it was neuer the intent of these learned and singular men to establishe such a purpose and decrée of God as whereby alone all thinges should be carried and doone without a meane as who should saye men were nothing but blocks and passible instrumentes for if they had beene of this minde they might woorthily haue beene gainsaide Neither the other sorte if so be we wil indifferently construe their meaning doo graunt vnto man that libertye whereby as he may purchase death and extreme miserie so also he may procure to him selfe life soueraigne felicitie for this would vtterly abolish the grace of God which they say was Pelagius his error but whereby a man may in such wise be and be said to be the Lord and maister of his actions as that he now alone may be deemed the author of sinne and God in no case charged therwith But this opinion will some man say induceth free-wil But what deuine euer denied that man hath indéed ouer much will to sinne For this saying of Augustine if I be not deceiued as it is most famous so also it is most true To doo a thing freely is the propertie of mans nature and so coopled with reason that it cannot be seperated from it by dooing freely to choose euill is the propertie of corrupt nature but to choose good is the gift of grace And therfore to conclude God the creator and Gouerner of all thinges is not the destroyer of the order by him appointed but the preseruer For he would that in the nature of things there should be diuers and sundry causes namely some Necessarye and othersome also free contingent which according to their seuerall natures might woorke freely and contingently or not woork Wherupon we conclude that secondary causes are not enforced by gods purpose and decrée but carried willinglye and after their owne nature for bycause that God is the preseruer of the order by him set and appointed and not the destroyer who woorketh by Satan and the wicked not as by a stone or brute beast but according to the qualitie and disposition of that nature which he hath put into them And thus much touching the first Question Question II. Our coniunction With Christ is altogether spirituall THe second followeth Our coniunction with Christ is altogither spirituall Out of which also there haue risen in this age not onely cruell and bitter conflicts of the learned among themselues but also hatreds persecutions burnings and tormentinges of a number of men yea warres and desolations of Countries neither hath this so deadly a controuersie beene betwéene the Romanists and Protestantes onely but betweene the Protestantes also themselues and that most eger and sharpe and which as yet is not throughly quenched and brought to an ende Of this therefore we also will speake somewhat but bréefely and according to the time which we suppose to be remaining vnto vs. This
vnderstanding cannot attaine vnto further foorth then they are expressed in the Scriptures So Esau before he was borne was hated of the Lord and by him ordained to forgoe the blessing Likewise God woorketh and some he casteth vp sometimes into a reprobate minde but in in this pointe whilest he punisheth their former mallice wherby they wold not acknowledge the trueth offered or béeing knowen would néedes set it at naught nay violentlye oppresse it certes in this case he deserueth the praise and commendation of iustice Againe on the other side such men woork but heaping one sinne vpon an other and gréeuing continually the spirit of God by their obstinacie in euil dooing Touching this woork of God and likewise of euill men it is thus written Rom. 1. Therfore because that when they knew God they glorified him not as God neither were thankfull c. God also gaue them vp to their owne hartes lustes vnto vncleannes to defile their owne bodies betweene themselues c. Where is to be obserued this particle to their owne hartes lust because therby is noted the proper mallice of those men for that which they are worthely blamed Rom. 11. out of Esa 6. God hath giuen them the spirit of slumber eies that they should not see and eares that they should not heare vnto this day 2. Thes 2. The comming of that man of sinne is with all deceiuablenes of vnrighteousnes among them that perrishe because they receiued not the loue of the trueth that they might be saued And therfore God shall sende them strong delusion that they should beleeue lyes that al they might be damned which beleeued not the trueth but had pleasure in vnrighteousnes To be short God woorketh but yet so as he tickeleth the minde of him whom he moueth to the intent that so soone as he perceiueth himselfe to be any way prouoked vnto euill he may haue occasion to acknowledge his owne weaknes to craue and call for Gods help and at a woord to beléeue vndoubtedly that he shall obtayne it So Paule when there was giuen vnto him a prick in the fleshe the messenger of Sathan to buffet him 2. Corinth 12. he tooke occasion thereby to pray often and when he obtayned not the same to be taken from him he was taught thereby that it was sent vnto him for his great profit to wit that he should not be exalted out of measure through the abundance of reuelations God woorketh but yet moderately and least a man should be tempted aboue his strength that so he may be holpen in due time God worketh but so as he may the more gloriously lift him vp that is fowly fallē heale him that is wounded and exalte him that is humbled God woorketh in the Chaldies Iob. 1. and in Semei 2. Sam. 16. but it was to proue the manifolde strength as well of Iob as of Dauid and that dooth both Iob and Dauid confesse the one saying I he Lord hath giuen and the Lord hath taken away the other forbidding the partie to be hindred and expresly adding That the Lord had giuen Semer in charge so to cursse and blaspheme God woorketh in the théef man slayer but it is to the intent to deliuer the partie wrongfully troubled or slaine out of far greater miseries and to translate him into eternall life to the intent also that the Prince or Judge may haue iust matter and occasion to punish the malefactor with due paines and penalties of lawe that many of the common people which haue not offended in like sort may take example by him that is punished to beware of the like enormities to conclude for other good and profitable causes which all we in no wise are able to discusse In summe God dooth all in all euen in euill and wicked men yet iustly and to a good end But the thinges that in these selfe same actions are comnitted of men or els of the deuill for that we may note this also by the way it is not absurde if we say that God men and the Deuill doo woorke togither to one and the selfe same thing which thing is to be seen in the betraying of Christ where the Lord had appointed it so to be then Sathan entred into the hart of Iudas and Iudas wayting his opportunity committed the déed likewise in Iob where the Lord woorketh then next Sathan and the Chaldeans doo egregiously play their partes wherby it commeth to passe that as God is saide to harden so is the same power attributed vnto man to wit that he hardeneth himselfe Psal 94. Harden not your hartes and againe the deuill is saide to woork in the vnbelleuers 2. Corinth 4. Ephes 2 whither we haue respect to the manner or to the ende doo sauour of nothing els but euill they tend to no other purpose then euill and they doo all thinges euery where if not openly yet at the least priuily against the glory of God and against the profit of their neighbour Which thinges seeing they stand thus doubtlesse the blame and blemishe of all euill reboundeth vpon man and the deuill and God dooth euermore retaine and keepe the praise of iustice goodnes power and other such like excellent vertues And howsoeuer God woorketh in these matters yet hath man no iust cause of mourning neither can he pretend the iust and good ordinance of God to couer his owne mallice and vnrighteousnes To this point we must of necessitie come at the length and confesse that because God so willeth and because he willeth nothing but good therfore he cannot deale or woork otherwise then well Hence is that Rom. 9. Why dooth he yet complain For who hath resisted his wil But o man who art thou that pleadest with God Shal the pot say to the potter why hast thou made me of this fashion c. Fourthly Sinne can in no wise be imputed vnto God but it is imputed vnto man because god is subiect to no lawes against which he might be conuicted to offend but vnto man ther is a law alwaies prescribed by the which he is reproued of sinne and brought to the knowledge of sinne And so although God be after his manner author of the woorke yet is he not author of the sinne Now then it is a very easie matter to answere to the other cauillations as namely wherfore man should be punished and drawne as it were to the place of execution Doubtlesse seeing be committeth euill of his owne will séeing that as well all the matter of euill is found to be in him as also that he hath respect to an euill end in his actions and séeing also that he transgresseth the law prescribed vnto him worthilye is he drawne before the Judge beeing the minister of Gods iustice and the instruement ordained of God for the preseruation of publique peace in the fellowship and societie of men who is to punish him according to the qualitie of his offence And thus much for the second obiection against pecultar or