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
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
Next for orders sake in teaching and least we should vnaduisedly or confusedly intermixt any thing taken from any other place not agreeing to our preset purpose we thought good to note in few woordes how and wherin prouidence differeth from the foreknowledge predestination and wisdome of God 4 Which thinges being declared we came more neerelye to search of what nature Gods prouidence is that is to saye what it doth what it can do how and after what sort it is occupied in the gouernment and administration of all thinges And heere againe not vnwillingly we recounted the opinions of the Philosophers touching that matter couering euen by this meanes to set before all men to be obserued how vnsure a thing it is in examining of diuine matters to follow the iudgement of foolish reason and to determin any thing with out consulting with the treasorse of the Holyghoste that is to saye the saâ—â—â—â— Scriptures Then next we added what muâ—â—es also our men that is to witte such as professed sound and sincere religion were off And inasmuch as some of these acknowledged onlye and vniuersall prouidence of God ruling and moderating all thinges by a generall motion leauing in the meane time to euery creature a certain force and power of woorking after the inclination of it owne nature and othersome also graunted that the actions of men are gouerned of the same but yet only of a fewe and especially the elect we taking a better course haue obserued and marked what we thought to be most agreeable to the holy Scriptures and to be most cleerely expressed in them further we considered what was allowed by the consent of the best and most ancient Fathers and this resolution we gathered and gaue foorth to be unbraced namely that Gods prouidence dooth not only vniuersally gouerne the worlde and all the thinges therin contained but also especially and particularly dispose procure and moderate euery thing yea and direct the actions of euery thing to their appointed endes Which sentence to shewe that it was approued of the Fathers we noted some thinges of it grauely and godlily auouched by them 5 But because I was not ignorant that many would be ready with tooth and naile as they say to rise vp against this doctrinâ— especially such as were ouermuch addicted to the iudgement of reason when they heare the prouidence of God bruted abroad to be so farrefoorth occupied and distracted in and about euery thing they by and by imagine and crye out that a number of absurdities doo heereby follow and first forsooth that the freedome of mans will is vtterly ouerthrowne 2 that God seemeth to be the cause of sinne and of our condemnation 3 that all second causes are vniuersally excluded 4 and by this meanes that the damned opinion of the Stoikes touching Fate is againe established 5 that Fortune and Chaunce are disanulled and taken awaye 6 that Contingence or Haphazard is denied for auouching notwithstanding wherof some deuines of this age think they may striue with might and maine for these mens sakes I say we are compelled in order to speak more larglye touching euerye obiection and what we thought to be most safe for the behoofe of Christian consciences and for the dignitie of sound doctrine franklye and fréelye to vtter and declare Therfore what and of what sorte the fréedome of our will is in euery kinde of actions and what it is able to doo without the helpe of Gods prouidence we haue faithfullye opened Againe that God is in no wise the cause of sinne neither that our damnation is to be imputed vnto him besides that lawes are not made without good cause and the guilty punished we haue with proofes and reasons not of the meanest sorte made plaine and manifest Likewise second causes in what acount they are to be had how farrefoorth they are of force and when they may rightly be vsed and applyed we haue not letted to tell 6 Further that the doctrine touching speciall or particular prouidence dooth in no part agrée with the Stoikes doctrine touching Fate or Destiny also that Chaunce or Fortune hath no place in our Philosophy lastly that Contingence or Haphazard cannot truely be auouched where the due knowledge of Gods prouidence is extant and the same worthily estéemed we haue with no fruitlesse discourse as we trust declared at large And this is the summe of those thinges which haue of vs been taught as touching Gods prouidence Now we wil speak of the fruites that are from thence to be gathered First as concerning the doctrine doubtles this knowledge is notable and necessarye and right wâ—â—thy to be diligentlye taught and jet foorth in Christian congregations namelye that God as he once most excellently and orderly made and created all things by his onely power and wisdome so dooth he stil rule and gouerne them committing his authoritie to none neither standing in need of any secondary helpe Againe that in these inferior thinges heere belowe and cheâ—felye in mens matters there is no place to be giuen to Fortune or Fate neither commeth any thing to passe by Chaunce or Contingence But to what end doo I repeate these things in this order whatsoeuer hath of vs hitherto beene declared touching the prouidence of God and sufficientlye approued by the testimonies of holy scripture all that may and ought to be taken for excellent doctrine and such as floweth from the fountaine of Gods woord I will adde a few things touching the excellencie and necessitie of this doctrine 1 Verily I dare be bolde to say that among many places of heauenlye philosophie though otherwise right notable and rich there is none extant so commodious and plentifull wherby the glory of almightye God may be inlarged and illustrated amongst vs as is this place which we haue handled touching Gods prouidence and specially if it be shewed in such sort as we haue doone that this prouidence is not only vniuersall but also special and particular For to take a charge and haue a care of euery thing and not of mens affaires onelye but of euery creature also far beneath the state and degrée of men besides to haue such a care and regarde of mens matters as euen their minds and willes also are directed to certaine actions and determinate endes this doubtlesse must be acknowledged a very diuine woorke and that surelye such a one as wherein the power and glorye of God are seene most cleerelye to shine and appéere 2 And what shall we say to this moreouer that looke in what accompte and regarde that confession of faith is had wherby we acknowledge God to be God and the same almightye and in the selfe same if we weigh euerye thing aright is this doctrin also of Gods prouidence to be accepted and taken For it is in déede the very ground and foundation of our faith For why be that acknowledgeth in God his prouidence especially particular wherof we haue principallye entreated he vndoubtedlye it is that dooth rightly comprehend
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
which by an vsuall manner of speaking are called Casuall and which we acknowledge to be meane or indifferent neither seruing at all to any principall cause so farrefoorth as we can conceiue as béeing not euen then when they are doone premeditated and forethought off by man there is no doubt but that by the selfesame wisdome are ruled and gouerned other actions which are farre more graue and waightye and such especiallye as wherof depend the saluation or destruction of soules and in which oftetimes dooth more appeere and may be seene the mightye and wonderfull woorkmanship of God him selfe then the power abilitie of mans strength Wherfore as by the prouidence of God Fortune and chaunce so also Contingence is subuerted and ouerthrowen 2 Neither is there any cause why they should saye that Contingence or Haphazard doth not reach to the internall or spirituall actions wherin is handled the matters of the soule For séeing Contingence is occupied about such actions as are subiect to reason doubtlesse they cannot be excluded from the order of these by which a man incurreth the guiltines of sinne and for which he is arraigned as guiltie before the tribunal seat of God inasmuch as these actions are doon and accomplished by reason which dooth alwaies also eg and inuite rather vnto euill then vnto good And these foresaide actions are truelye interuall and spirituall for why they procéed out of the closet of the hart and doo defile the soule before God Christe expresselye witnessing it Math. 15. wherfore the power and dominion of Contingence stretcheth it selfe euen to spirituall actions also For further proofe wherof it appéereth that by reason of these saide actions especially sinfull and vitious I say and sauouring of damnation because they are doon besides the will of God neither may God be esteemed the author of sinne the occasion was taken of graunting auouching of Contingence It remaineth therfore that Contingence reacheth to spirituall thinges and chéefly to the actions of sinne But from hence good God what horrible inconueniences doo immediatly follow If we sinne by contingence it appéereth that we doo wel also by coÌ„tingence and this doubtlesse so much the more by how much the lesse it is in our power and falleth more seldome that we doo well then ill But if this be graunted then shall also the eternall saluation or damnation of man be reduced to Contingence and then when any is saued or damned euerlastinglye it must forsooth be ascribed to Contingence Which if it be true then shall predestination also be in danger neither shal any thing be accomplished for and by it but so farre foorth as men themselues shall contingentlye or at all aduentures direct their owne actions And there is in very deed betwéen Predestination and prouidence great affinitie and resemblance so that the one doth as it were supporte and fortifie the other For why Predestination beareth it self as respecting the endes or effectes and prouidence as intentiuely bent to the causes or meanes Wherupon it commeth to passe that as he that taketh away the meanes or causes the same taketh also the effectes so he that detracteth from the dignitie of Prouidence must also of necessitie impare the authoritie of predestination But rather then we should thus admit Gods Predestination or prouidence to be any whit lessened or diminished let vs stoppe both our eares and as for that Contingence or Haphazard so foolishlye inuented by mans reason let vs neuer suffer it to come in presence but with all possible diligence and common inforcement let vs endeuer vtterly to banish abandon and abolish it for euer 3 Moreouer that foundation where-upon the whole poize of Contingence lyeth namely frée will euery man may easily perceiue and see how weake vnstable it is If this should algates be true that the will or choice of man were in all respectes so free as the Philosophers haue defined and mans reason-labâ—â—â—eth to perswade euen vnto this days then indéede were Contingence or Haphazard to be graunted yea and it would seeme to appéere that man should doo or not doo euery thing after his owne likement God in the meane time kéeping him selfe close and intermedling as little as is possible with our affaires but séeing it is plaine and euident for we haue before intreated of this matter that we can in no kinde of actions whither we respect externall corporall or internall spirituall or meane middle actions begin or proceed further foorth then the Lord him selfe or deineth disposeth and leadeth our owne conscience compelleth vs to confesse that there is nothing done of vs contingently but that all our woorkes and enterprizes haue their beginninges proceedinges and endings after the Lordes ordinance and good pleasure which can by no meanes be by vs changed or inuerted We verilye for our partes consult and take counsell we seeke for help and aide we are carefull for all the waies and meanes wherby we may bring that to an ende which we haue once conceiued in our mind and at length also we haue all thinges at hand which we long desired yet we see oftentimes euen when all things are in the best wise prouided that our driftes are disappoynted and that it is vpon the sodaine most vnhappilye broken off which we supposed to be most happily begon and set forward And why is this Doubtlesse for no other cause then for that the Lord ordained only such beginninges to be but determined to let and hinder the proceedings So in the Prophets are declared the counsels of the Iewes touching the calling of the Egiptians other forraine powers against the Babilonicall enemy at hand as also in the bokes of the Gospell their deuises are opened touching the way and meane how to obscure and darken the noble same of Christes resurrection and to suppresse his whole doctrine but those driftes of theires attained not their desired endes because forsooth the Lord when he ordained them to deuise such fetches did withall ordeine them to be disappointed of their expectation and all thinges to fall out cleane contrary And in these cases nothing in the meane time without most iust and profitable causes For mens attempts and endeuers being made frustrate and voide doo cause Gods power to appeere notable and famous they stirre vp and confirme the Godly who are delighted more with spirituall thinges then carnall to reuerence and imbrace the wil of God they inforce commonly the wiched to acknowledge Gods power goodnes righteousnes and to submit their proud and lofty neckes â—â—â—â—â—y innumerable other good things dâ—â—â—â—â—e and podcéed out of these and such like ordinatances of God We haue produced and alledged â—o examples according to the diuers kindes of actions agreeable to this present purpose wheÌ„ we entreated before as touching the libertie of mans will Wherfore héereby it is concluded that there can no other Contingence be found out in actions subiect to reason their is the libertie of man in the selfe same actions
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
necessarye that Christ should suffer c. So we sée Christ spake plainely touching the things that might be thought indeed to come to passe Contingently or by Haphazard and yet ceuld they not otherwise choose but come to passe yea it was as necessary that those things should be accoÌ„plished as it is necessarye that God should be most good iust mighty inasmuch as it behoued them all to be doone to the manifesting of Gods goodnes power and righteousnes What need is there then to fetch fond and fantasticall phrases of speech or distinctions out of the store houses of the philosophers when as the Holy-ghost him selfe whome we must confesse to be the best master of speaking in Diuinitie and whom to follow is most safe hath squared out vnto vs such as are most proper and exquisite and to the busines we haue in hand wonderfully concordaÌ„t and agreeable Thus much therfore touching the manner of speaking to the question propounded 2 But as touching the thing it selfe inasmuch as we haue sufficiently proued that nothing can possiblye come to passe without the dispensation of Gods prouidence how vile or base soeuer that apéereth to mans reason that is brought to passe Further that by the same are gouerned and directed euen the very minds and wils of men yea and turned too and fro whither soeuer that as the Shipmaster shall moue them againe that prouidence can by no meanes séeing it is eternall immutable be disapointed of determinate effectes out of all these thinges is gathered no doubtfull or perplexed conclusion namelye that it must of necessitie be accomplished and that it cannot be but accomplished whatsoeuer Gods prouidence hath once ordeined to be brought to passe neither shal it be any offence to say that all thinges come to passe by necessitie of Gods prouidence 3 Some when they heare speaking of this matter séeke starting holes saying that there is no such necessitie brought vpon thinges by Gods prouidence especiallye that any should doo euill but that God onely foreknewe and foresawe theÌ„ so to doo and that some are such not because God foreknew they would be such but rather that he therfore foreknew theÌ„ for that they should becoÌ„e such of their own accord but this verily is nothing els then to reiect the cause of prouideÌ„ce and to take vp an other touching foreknowledge So must we in no wise doo If we shall firste speake of foreknowledge we must doubtlesse be well resolued and conclude as is méete that God fore knew all thinges that are or euer shall come to passe neither may we thinke that any thing can come to passe coÌ„trary to his foreknowledge But from hence we must also procéed to prouidence and determine with our selues that according to this God ouer and besides that he knewe before the sequeale and successes of thinges doth also further by this insearcheable wisdom order and dispose all thinges as we haue already oftentimes and with effectuall and substantial reasons proued and declared neither that there is any thing among thecreatures either so vile or glorious which may iustly be exempted from the iurisdiction of prouidence Which séeing it is so it is plaine and euident that God as he foreknew all thinges so also he prouided them yea and euen then when they are accomplished dooth stil rule and gouerne them and therfore they are simply of necessitie in such a state and condition as they are perceined to be in and that because through the wor king already of prouidence they cannot otherwise be And foreknowledge doubtlesse séemeth after a sorte to depend vpon prouidence For the Lord knew before how and after what sort he would deale with euery man yea euen before he had made any man but he therfore foreknewe it because he had euen then also preordained how and after what sorte he would haue euery man to be dealt withall Foreknowledge therfore prouidence ought to be considered seuerally and apart and that verily as woorking most cheefely once and discharging her office before the creation of thinges and this as working in and throughout all time and remoued from none of those thinges which are made 4. Neither is there any cause in the mean while why the Lord should be blamed in anything seeing we are sure that whatsoeuer is doone of him is doon either to declare his power to set forth his glory or to commend his iustice or to extoll his goodnes albeit these causes are not alwaies so easie to be séene of vs and they doo oftetimes altogither escape vs. For who hath knowne the counsels of the Lord Not withstanding the rule of faith remaineth vndoubted and infallible That whatsoeuer God dooth he dooth it for the best For why the fall of our first pareÌ„ts the hardening of Pharaoh and the falsehood of Iudas were prepared as well to good ends and purposes as the constancy of Noah in faith the humilitie of Dauid the repentance and confession of Peter Yea Pauls persecution brought some fruite with it as wel as his preaching and his cruelty that went be fore made the thinges that followed after to become more famous and notable in him And certes that those thinges should be accomplished which doo manifestlye proue God to be most good most mighty and most iust it is very necessary neither can they or ought they by any meanes to be intermitted therfore all thinges that come to passe whither they be good in themselues or in our iudgement euill inasmuch as they are such there is no cause why we should be afraid to say that they come to passe by necessitie no more then we will be afearde to saye that God is of necessitie most good most iust and most mighty 5 And least of all may hence be taken any occasion of pretending that we are innocent whilest we sinne as those that could not doo otherwise then the diuine prouidence had ordâ—ined and so to lay the cause of our condemnation vpon God himselfe This reason might indeed stand in force if so be we committed sin by compulsion and against our wils and in no wise giue any consent therunto But it is a plaine case that our naughtye will is at all times so wholye caried vnto euill delighted with euill and accustomed in euill that what soeuer euill there is in any action that verily commeth altogither from vs insomuch that by vs is defiled made euill euen that which otherwise the Lord as touching that which he woorketh in it had appointed to good yea to many good ends and purposes Wherby it commeth to passe that albeit we doo all things by the disposition of Gods prouidence yet neuerthelesse we doo euill by our owne defaulte and euidentlye declare that the matter and cause of our perdition is in our selues For vnto one and the selfesame action both the Lord putteth to his hand we also doo woork but considering that he dooth it farre otherwise and to a farre other end then we it followeth that
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
aforecime are written for our learning that through pacience and comfort of the Scriptures we might haue hope For so doth God seeme for this cause especially to haue sent into the world at sundry times his Prophets and Apostles to be witnesses of his good will toward vs and further to haue put in writing their Sermons and dooinges to the end that men of all ages might haue amongst theÌ„selues euerlasting monumentes out of which they might prouide plentifull matter of consolation against all euentes and occasions and certainly learne that they should neuer vtterly be forsaken of God And who I pray you could either better or more effectually heale our maladies then God him self by his woord who as he is the only searcher of the hartes so he soone percetueth where our sore gréeueth vs and as by his determinate purpose though vnknowen vnto vs he oftentimes sendeth calamities for some speciall benefite of ours so he onely and alone knoweth after what sorte and how long it is méet and conuenient for vs to be afflicted Wherfore I béeing desirous at this time wherin all thinges are full of most gréeuoâ—â— and rare dangers for in what histories readett thou that euer at any one tune there haue béene such bitter iarres and dissentions in the cause of religion so many monstrous heresies so cruell persecutions of the godly such horrible warres without ceassing in all the prouinces of Europe so many tumultes and vprores captiuities and eriles of most mighty kinges and Princes such ouerflowinges of the Seas and waters so many sodaine and vnlooked for fiers wherof some is supposed to haue fallen from heauen other some to haue brast out of the earth such cruell hunger and scarcitie so vniuersall a plague pestilence so many strange kindes of diseases farre surmounting the skill and cunning of the phisitions as in our time and that of late yeeres to speake off we haue seen alas poore wretches that we are with our eyes I béeing desirous I say to gather some furnitures of comfort and consolation and that as well for the behoofe of all men in generall to whome wee are bound in the band of Christian Religion and mutuall charitie as also in especiall for the godlyes sake whome we now sée as gazing stocks and of-scourings of the worlde to be laide open to the iniuries of all men as by tirants to be spoyled of their goods to be condemned most vniustly to wander heere and there in exile and bannishment and therby to taste of warres famine pestilence and other innumerable discommodities Verily I supposed that I could not more conuemently drawe them from any other place then out of the most plentifull store-house of the holy and sacred bookes And that for sooth not onely because there can no kinde of daunger be deuised against which there be not extant in those bookes many remedies prouided but also for because that whatsoeuer thinges are brought from else where we knowe assuredly they shall neuer obtaine so great weight and credit with the Godly neither yet so spéedily nor effectually preuaile and goe for payement For why look how much diuine things excell humane and so much also is it necessary that we preferre diuine comfortes before all Philosophicall consolations But for as much as in the holy Scripture many thinges are sundrilye euery where set foorth which may very much auaile to the comfort of afflicted mindes for some where are found places teaching the vanitie contempt of all earthly things some-where are rehearsed most large and ample promises touching the dignitie of heauenly benefites to be looked for after this life some where are recounted the examples of holy men who after they had beene exercised with great and continuall conflictes of trialls temptations at the length were wonderfully deliuered out of all their distresses some where is Christe him self in the bookes of the Prophets and Apostles painted foorth humbled and cast down but afterward againe lifted vp and exalted some-where are the common calamities of the Church at all times hanging ouer it fore-tolde and declared and promises added as touching deliuerance neuer to be wanting some-where are sprinckled exhortations to the pacient bearing of the Crosse after the example of Christe and the holye Fathers we least we should confusedly and vnorderly heap togither many matters haue chosen one place especiallye which in my iudgement is notable aboue the rest and very fitte to minister plentifull matter of all fortes of consolations to the which also as a fountaine and wel spring all the other places before specified may be referred This same is the place Of Gods prouidence which whosoeuer shall with some diligence peruse consider vnto him verilye we suppose nothing can be wanting that belongeth to the matter of comfort and consolation This place therefore we haue thought good for the cause aforesaide so much as shall be conuenient for our purpose to stand vpon and handle And to the intent we may reape the more plentifull crop of consolations I suppose it will be for our behoofe if we vnfolde it some-what the more at large Béeing about therfore to speake of Gods prouidence we déeme these principall pointes following as most requisite to be handled First that we open and declare what is to be vnderstood by the name of Prouidence adding ther-unto the testimonies of Scripture wherby it may appéere plainly both that there is a Prouidence and that also such a one as wée haue defined it to bée Then will wée deale against those men that being mooued with certain considerations dare be so bolde as to deny it Secondly wherein it differeth from Gods predestination foreknowledge and wisdome and that the Prouidence of God is not only vniuersall but also particuler dispatching some thinges which are woont to be alleadged to the contrary Thirdly wée will prooue that neither chance nor fortune nor destinie nor haphazard can rightlye bee mainteined where there is due knowledge of Gods Prouidence and the same woorthily estéemed Fourthly wée wil bréefly discusse whether Gods Prouidence imposeth necessitie vppon thinges prouided or no. Fiftly wée will diligently declare how out of all those thinges that haue béene spoken of Gods Prouidence godlye mindes ought to fetch matter of consolation and so to reape most ample frute by the knowledge of diuine Prouidence Sirtly to the intent we may the more largely and ordinately teach that against all sorts of daungers there are certaine remedies also appointed by Gods prouidence wée will interprete and expounde the 107. Psalme which is altogether spent in the praising and setting forth of Gods prouidence All which thinges being thus declared we will adde a few woordes touching the generall commeÌ„dation of the knowledge of Gods prouidence and the right vse of Diuine consolations and so wil we make an end of our present discourse ¶ What Prouidence is and testimonies of Scripture wherby is prooued that it is and likewise also the definition therof more fully opened Then against those
but if we be able to doo any thing it commeth of God who hath made vs able ministers of the newe Testament To be short innumerable are the places that confirme this doctrine and none of those whome the Church acknowledgeth for diuines haue euer at any time taught otherwise except peraduentur◠that the Pelagians or their followers haue attempted somthing differing from it Now in earthlye or externall actions of which sorte are the exercises of politique and housholde affaires of the liberall artes likewise and handycrafts howsoeuer a man may seeme to be able of himselfe to doo any thinge and after his owne fancy likement to bring it to passe yet notwithstanding all men doo graunt this againe that he is ofte times letted and hindred in this behalfe whether it be of God or of the deuil whome God vseth euer and anon as his minister and instrument or of his owne reason and iudgement which is very much blinded and causeth him oft times to stumble so as he preferreth euill thinges before the good Hence it commeth to passe by Gods disposition that some magistrate dooth one while gouerne the Commonweale as becommeth him and an other while the same chaungeth his purpose or els peraduenture some wicked and vngodly Tirant succeedeth him in his place According to that of the Proverb 21. As the riuers of waters so is the Kings harte directed by the hand of the Lord and he enclyneth it whether soeuer he will Iob. 34. The Lord setteth vp the hypocrite to reigne because of the snares of the people Proverb 16. A diuine sentence is in the lips of the King therfore his mouth shall not transgresse in iudgement A true weight and balance are the iudgement of the Lord and all the weightes of the bagge are his woork In the same Chapter The Lord hath made all thinges for his owne sake yea euen the wicked for the day of euill Loe that the Maiestrate dealeth wickedly that the Subiects deale vngodly it commeth so to passe by the Lordes ordinance That riches wife childrēn contractes or bargaines knowledge of artes and sciences the vse or abuse of the same that al these things I say doo succeed or not succéed after the only will and pleasure of God it is more manifest then that it néedeth by heaping vp of witnesses to be prooued Finally if we looke into meane or middle actions such namelye as tende both to a good and euill end and are doon of all indifferently as well good as bad euen heere also nothinge commeth to passe be it right or wrong but so farre foorth as it séemeth good vnto the Lord to dispose it The minde body members and whatsoeuer els is necessary to the dooing or accomplishing of any thing is especially mooued by the Lord him selfe It séemeth a matter of no great waight to speak to lift vp the hand to holde vp the foot to eate to drinck to stand to sitte to goe any whither or not to goe and yet euen these things the Lord disposeth in all men neither can we doo any one of them but by his inclination and direction Pro. 16. It is in man to prepare the hart but the answere of the tung commeth of the Lord. Act. 17. By him we liue moue and haue our being Wherfore euen in these actions also the attemptes and enterprises of men are seen oftentimes to be letted and hindered and that by God him selfe What séemeth to be of lesse account thē in ciuill matters to ioyne thy self in company with this man or with that And yet 1. Sam. 10. They only follow Saule whose hartes the Lord had touched as for the wicked men they could not follow him Euery man thinketh it an easie matter either to sit still or to rise vp but Hely could not sit so still but that he fell out of his seate brake his neck and died because the Lord had so ordained it to come to passe before 1. Samu. 4. To stretch out or pluck in the arme to speake woordes likewise preach vnto any no man would iudge but that it were very frée and left to euery mans choice and yet for all that was Ieroboam letted that he could not pull back his arme 1. King 13. Herode was forbidden to hold the people any longer with talke Act. 12. Whilste he was sodainly stricken by the Angel Neither is there cause why any man should alleadg that these thinges ought to be considered as miraculous and more then ordinarye when as all these thinges doo teach and enstruct vs also aboundantly touching the ordinarye dispensation of God and further doo most grauely admonishe vs that in all our actions which we take in hand we should alwaies haue the Maiestie and power of Gods prouidence before our eyes What shall we say to this that we read euen the elect also to haue beene stayed from their godly purpose and that by the Lord him selfe Paule had oftentimes purposed to visite the Romanes and was letted Rom. 1. The same Act. 16 prepared with his companions to goe into Bithynia but he was not suffered by the spirite And for the same cause Iames in the 4. Chap. of his Epistle dooth wisely teach vs in all our attemptes and purposes to say If the Lord will To conclude neither in spiritual or internall actions neither in corporal or external neither in mean or middle can we doo any thing at all but so farre foorth as the Lord by his prouidence dooth gouerne and direct vs. What then are we able to doo nothing by our owne will nothing by our owne choyce Yes I graunt Man hath his choice in man there is a will as in him also there is reason and iudgement For who would goe about to take these thinges from him when as the Scriptures also doo propound many thinges touching the will of man wherby he turneth him selfe one while this way another while that way But the matter commeth to this point that choyce and will of his is very sore wounded weake and féeble so as it scarce deserueth so much as the bare name neither can it procéed further in dooing of any thing then the Lorde prescribeth Thus then woorketh Gods prouidence and withall woorketh mans will If the prouidence of God hath determined any thing to be doon by man thē is mans will also caried to the selfesame thing applying it self wholy vnto it and waighting vpon it no otherwise then the horsse who as the rider turneth the bridle so dooth he turne him selfe into this or that way Which similitude Augustine also vsed and in my iudgement very aptly For like as the Rider in very déede ruleth the horsse and neuerthelesse the horsse is he that goeth forward by his own motion euen so God directeth man also and yet neuer the later man dooth of his owne will that which he doth For why it followeth not that because the Lord ruleth and moderateth the actions therfore man woorketh not of his owne will for indeed the very
himselfe to the filthy affections of his corrupt nature labouring with his whole harte after euill therin not a little delighting himselfe in this case I say whilest he obayeth himselfe rather then God whome it would especially please delight if man would craue his ayde and holy spirite who either will or may excuse man so dooing and lay the fault or blame vpon God As touching this matter we haue a notable example in Iudas who albeit he were by Gods ordinance apointed to betray the sonns of man as Christ himselfe dooth manifestly declare yet notwithstanding could he not so escape but that the guilte and condemnation lighted vpon his owne head For wheras he harkened vnto the deuill prompting him to enterprise so hainous a facte and he bent his whole will and study to accomplish so horrible a treason by going of his owne accorde to the aduersaries the Préestes consulting about the matter by requiring a reward for his labour by seeking occasion and oportunity to commit that mischeuous déede in crauing the aide of armed soldiers to assist him in prescribing the time place manner and token vnto them and finallye in deliuering him into their handes Héerin vndoutedly he sinned most gréeuously and made him selfe guiltie of eternall damnation euen Christ him self also giuing testimony therof when he saith Woe vnto that man by whome the sonne of man is betrayed it had beene good for that man if he had neuer been borne Math. 26. Whither belongeth also the confession of Iudas him self saying I haue sinnen in betraying the innocent blood So ought we to iudge in like maner of Peter vnto whōe the very ordinance of God was also made manifest by Christ to wit that he should thrice deny him Which thing he did and that not simply but by adding too of othes and cursings for so farre did the will put foorth it selfe The same man beeing admonished by the signe of the Cocke crowing acknowledged his sinne and confessed him selfe guiltie bewailing his offence with many teares Therfore it is mans owne wil and not Gods ordinance that maketh sinners guiltie Neither is there any cause why a new action should be commensed against God as though he were to be blamed in this that he gaue vnto man a will which he foreknew he would abuse For why albeit he fore-knewe that he would abuse it yet he gaue it not to this end that he should abuse it and besides he gaue at what time man was first created a moste noble freedome of will wherby he might if he had listed euen by his owne strength and power rightly haue vsed his will Yea God foreséeing that he would abuse if foresaw withall by what meanes he might raise him vp againe beeing falne and how by dooing of it he might illustrate and set foorth his power and goodnes And whilest he is occupied in the execution héerof he cannot be iudged to deale otherwise then iustlye and well Wherfore also when God prouideth that any man shall fall he dooth wel notwithstanding inasmuch as he disposeth al thinges by his certaine and profitable counsell but in the meane season because man committeth euill not in respect of Gods prouidence and as one executing the will of God and desiring to honor God by that meanes but rather to satisfie his owne will and pleasure therfore I say is God exempted from all spot of blame and man only found guilty of sinne Secondly It seemeth that this also may not be saide amisse that like as Gods foreknowledge is not deceiued so neither in like maner can his prouidence be deceiued Wherby it commeth to passe that God dooth prouide and ordaine such thinges as vnto the which he foreknoweth mans will so farre foorth as in him lyeth to be most vehemently inclyned and dispozed But sith God is in no wise so bound vnto man as that he should let his wil and drawe it perforce striuing to the contrary vnto good he is not to be accused or found fault with in that he leaueth him to his own counsell and permitteth him to fulfil his own peruerse will which he foreknew would so come to passe But if so be a man will stil reason the matter with god and say that he doth not sufficiently regard man his creature and for that cause thinke him woorthy to be accused of neglecting his mercy euen héere it may be answered that God dooth by this meanes shew foorth his iustice wherof he is to haue no lesse consideration thē of his mercy For God dealeth vprightly whilste he leueth euen him that is voide of all actuall sinne in those dregs of vncleannes wherin he is borne Neither hath man any thing in him selfe for which he is woorthy to be holpen Thirdly Albeit God man doo put their handes hoth together to one and the selfsame thing yet because God dooth it far otherwise and to a far other end then man it commeth to passe that man therfore is taken tardy and God frée from all blame yea he procureth to himselfe therby praise and glory God woorketh and ordaineth some notable wicked men to escape all danger for a time which persecute the Godly and exercise all maner of crueltie against them but he dooth it to the end he may make afterward as wel his power as his goodnes and iustice to become the more glorious his power I say and goodnes in the wonderfull deliuering of them afterward whom they afflicted and his iustice in destroying eftsoones the wicked tirants themselues Againe such men woorke but bending all their will and endeuour vnto euil and studiously hardening their owne hartes to the intent they may euery way against all right and equitie oppresse the godly and innocent An example of this thing we haue in Pharao whom God stirred vp to this end and purpose as it is saide Rom. 9. that he might shewe in him his power and that his name might be declared in all the earth And of Pharao we heare euery where in Exodus that he hardened his owne hart that he fought diuers waies to hinder the people of God c. Neither is that much vnlike vnto this which we finde reported of the Kings of Babilon whom God in like maner stirred vp as his instruments to punish the Israelites but they in the meane time fulfilled their own lust in their tirannious enterprises did many thinges in despight of God for which cause also they were by him suppressed and ouerthrowne It would be ouer long to recite all the examples that tend to this purpose And this is a certaine trueth that God as he dooth fashion sanctifie and prepare some euen in their mothers wombe to the execution of some notable exploites like as we réed of Iacob Ieremy and Iohn Baptist so also he prepareth othersome to other woorkes and stirreth vp their willes afterward to performe that which is appointed them to door but all to good and profitable ends which they look not after and which mans
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
vnlooked for be saide after a sort to fal out by Fortune in respect of vs and after a certaine manner of speaking from which it must be abandoned the fond imagination touching any such seuerall power of Fortune as giueth and bestoweth all thinges vpon whome she will but yet in respect of God we hath as it is euident prest and ready causes of all things that come to passe nothing can be said to happen by Chance or Fortune Yea and to say the very trueth neither ought we in respect of our selues to graunt any thing vnto Fortune â—ith of what things soeuer come to pas our minde albeit it perceiueth not the outward causes and which we vsually terme next or neerest yet hath it at all times in a readines and vnderstandeth the principall woorking cause to witte the prouidence and good will of God For this is a most certaine role to answere directly vnto euery question touching the causes of those thinges that are seene to come to passe namely that they are all wrought and accomplished by Gods good will prouidence Whither belonge those godly wishes and desires of the Saintes in thinges doutfull and to come The Lords will be done likewise in consideration of thinges doon and past So hath it pleased the Lord his will be fulfilled And to this effect Augustine de Ciuitate Dei lib. 5. chapter 9. saith That the causes which are called fortnitae that is casuall or working by fortune are not altogither none at all but such as lye hid in secret and therfore to be ascribed to the will of God But it shal not be amisse to illustrate and set foorth the matter with some examples And first touching Chance Is it not a thing likely to be doon by chance that a Ramme being caught by the hornes stack fast in the bryers when Abraham was about to offer by his sonne in sacrifise But Abraham had said before that The Lord would prouide him a sacrifise being assured by faith that the Lord wold do whatsoeuer was expedient and the same Ramme became there a figure of Christ Gen. 22. Again that the Casket wherin Moses was put should slote néere to the place where Pharaohs daughter was gone downe to wash her selfe appéereth to haue hapned by chance but for what great and weighty causes the Lord disposed it so to come to passe al the holy books of the Bible do most plentifully witnes Exod. 2. Further we would say that it was by chance that the iron of the Are wherwith one of the schollers of Elizeus hewed timber fell into the water but therby tooke the Prophet occasion to woorke a miracle wherby he testified his incomparable faith to God-ward and his louâ— toward his neighbour 2 Kings 6. To be short it may séeme to come by chance that a Viper creeping out of the fire caught Paule by the haÌ„d at Melita but that thing was the cause foorth with why the barberous people magnified the Apostle as a God acknowledged him to be most déer vnto god Act. 28. We might adioyâ—â— yet moe examples but that we haue to speak in like maner touching the euents of Fortune Wherin I pray you dooth it seeme that any thing may more iustly appéere to be forcuitum or hapning by fortune then in lottes and yet the Scripture dooth apparantlye teach that while The lotte is cast into the lap the whole disposition therof coÌ„meth of the Lord Pro. 16. And by this meanes the Lord him-selfe ordering the lotte was Saule found out to be anointed with oyle and so to be declared King 1. Sam. 10. Ionathan was founde to haue tasted honye 1. Sam. 14. Ionas was bewrayed for that refusing the charge enioyned him of the Lord he fled an other way Ionas 1. Mathias was called to the office of Apostle Act 1. May it not be thought also worthily to fall out by Fortune that Rebecca rather then any other should giue drinck to the vnknowne seruant of Abraham afterward adde that she would in like manner draw water for his Camelles But surely the Lord wold haue these thinges to be for a signe wherby the seruant might knowe what manner of one she was that his Masters sonne should espouse Gen 24 would not all men likewise say that Fortune hare a great stroake when Dauid being thrise pursued of Saule with a speare or Iauelin to haue thrust him through escaped yet safe and sound But we must mark how oft it is mentioned there that the Lord was with Dauid and that Dauid gaue thanks to God alone for his deliuerance 1 Sam. 18.19 And who wold not iudge Absolons fortune to be strange and meruailous who whilest he rode vpon a mule in great haste was caught by the haire of the head and hanged vpon the bough of an Oake where also being thrust through by Ioab he was foorth-with slaine outrightes of his seruants and cast into a pitte in the wood and without all honour couered with a heape of stones But there in that place the Lorde himselfe is saide to haue compassed about the men that lifted vp their hand against the king and to haue iudged for Dauid 2 Sam. 18. Therfore to conclude what things soeuer do happen so vpon the sodaine and vnlooked for that there appéere no causes why they should so come to passe when yet they might fall out otherwise must be referred to the will prouidence of God as vnto the chéefe and principall cause But if thou wilt still tearme them Fortuita or falling foorth by fortune after the vsuall manner and custome of speaking yet must thou néedes graunt this that except the Lord him selfe doo dispose and direct them they can neuer come to passe nor attaine to any perfection And whilste thou doost this thou thy selfe by rendring some cause and the same certain of the fact doost now plainely subuert the nature of Fortune sith verily there can fall out nothing by Fortune but wherof the cause is vnknowen Therefore whosoeuer iudgeth aright touching Gods prouidence he perceiueth ful wel that Fortune or chaunce is nothing As also the Stoikes in like maner who contended that all thinges came to passe by Fate or Destiny are reported wisely to haue taken away Fortune and Chaunce from whose sentence or iudgement the Satyricall Poet cryeth out Thy Godhead failes if wisdome once take place but Fortune we Doo thee a Goddes make and eke in heauen doo harbour thee Signifying that Fortune was so highlyâ— estéemed and exalted onely and alone by the foolish perswasion of men Wherfore to th' end the studious may learn to obserue how they may speake truelye and without offence touching thinges happening by Fortune as they vse to call them I will adde touching that matter the woordes of S. Augustine out of his first booke and first Chapter of Retractions In my bookes against the Academiks saith he it greeueth me that I haue so often vsed the name of Fortune Albeit my meaning was not to haue any goddesse
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
woordes vnto Iacob in the same Chapter set downe Feare not saith he to goe downe into Egipt for I will make thee a great nation I will goe downe with thee into Egipt and I will also bring thee back again And by this occasion not only is brought to an ende that which Ioseph taught of God by a dreame had foreseene should be fulfilled in him self but also that which God two hundred yeers before had foretolde vnto Abraham to witte that it would come to passe that his posteritie should soiourne and serue in a strange land Very wonderfull doubtlesse and ioyfull it is to consider by what meanes and proceedinges God bringeth his determinations to passe And hither to touching the History of Ioseph wherupon inasmuch as it dooth moste cleerlye teach that nothing though neuer so vile and abiect in apparaÌ„ce to mans reason coÌ„meth to passe contingently or by haphazard we haue so much the more willinglye written all these things at large for that our hope is that godly and well disposed mindes may héerby take an example how in other holy Histories also they ought to obserue and mark the force and power of Gods prouidence euery where busily occupied Now to the other Historie touching Absolon seeking by fraud and force to inuade his Fathers Kingdome We wil dispatch the matter in fewe woords How God diuersely punisheth sinnes neither suffreth he any to liue so securely but that he afflicteth them oftentimes with gréeuous distresses although otherwise excellent men and déer vnto God we may beholde it euen in Dauid alone who after he had committed adultery fell also into man-slaughter and therfore he was to see his owne house plagued with the infamy of most shamefull whoredomes and murders with whoredome when his daughter Thamar was defiled with her brother Ammon and with murder when Absolon slue his brother Ammon at a banquet But that that followeth is farre more gréeuous The same Absolon after thrée yeers banishmeÌ„t by reason of the murder which he had committed being returned home and receiued into fauour atempted most wickedly to thrust his own father from the Kingdome and to get it to himselfe by force Wherfore in this historie let vs sée first of all the scope and drift of Gods purpose God had determined to bring these thinges to passe as we may easilye gather by the very order and course of the thinges doone first and principally to exercise and humble Dauid with sondry battayles to the end he might afterward aduaunce him to the greater glory secondly to destroy proud and subtill Absolon and thirdly by the same occasion in bringing a great slaughter vpon the people for their sins to reduce them into the right way Now let vs weigh and consider by what meanes God ordayned these thinges to be accomplished Certainly the beginnings are wonderfull Absolon first and formost prouided him Chariotes and horss-men also a company of men to gaâ—d his body or to goe before him 2 Sam. 15. further by saluting and embracing priuatly euery man that he met withall and likewise by taking vp all mens matters and causes to himselfe he did most shely get and procure the good will and fauour of the whole people For why by this glittering showe glorious furniture togither with a counterfet kinde of incompatable curtesie it behooued the poore ignorant people to be deluded which should afterward cleane vnto him In which behalfe there appéereth a sensible argument of Gods wrathe For looke whome the Lord will destroy those first he blindeth that soeing they may not sés embrace false good thinges for true Where furthermore he feigneth that he must pay his vow and offer sacrifice in Hebron and for that cause obtayneth leaue of his father to goe thither suborning and sending foorth some before that in giuing a signe by the sound of a Trumpet should spread abroad and giue out speach on euery side that he reigned as King in Hebron this doubtles was a very fit occasion to bring the matter to passe then the which could not be deuised a better or more conuenient that the same was so prouided of God we will eftsoones make plaine and manifest To let this passe how that the crafty For gaue a notable testimony of Gods prouidence wheÌ„ he said that what time he remayned in Geshur he vowed to the Lord if at any time he shold bring him backe againe to the Citie a sacrifice or peace offring in Hebron For why he acknowledged that he was banished by the will of the Lord and againe that he was restored by the same will Further Dauid hauing heard of the tumulte raysed by Absolon and of the rage of the people beeing in great heuines and perplexitie escaped by flight accompanied with a huge multitude wherin also were the Preests bearing with them the Arke of the couenant But that all these thinges were doone by the ordinance of God himselfe and from the same all manner of successe was to be looked for Dauid very plainly confessed when as sending backe the Préeste and Leuites vnto Hierusalem he spake in this sorte vnto them Carry the Arke of God againe into the Citie if I shall finde fauour in the eyes of the Lord he will bring me againe and shew me both it and the tabernacle therof But if he thus say I haue no delight in thee beholde heere am I let him do to me as seemeth good in his owne eyes A notable confession of a minde iudging all thinges to be gouerned by the only prouidence of God Not long after when Dauid heard say that the great wise man Ahitophel was reuolted to Absolon what saith hee Turne I pray thee O Lord the counsell of Ahitophel into foolishnes For why it is a certain trueth that all our thoughts willes and councels are mooued and directed euerie kinde of way by the Lord himself Moreouer when hee perswadeth Hushet to conuey him self also with spéed to Absolons camp supposing that hée might conueniently bring to naught the counsell of Ahitophell It is an euident argument that second causes may indéed doo some what but neither more nor lesse nor furtherfoorth then to him that is the first cause yea and the cause of all causes shall seem good and expedient Wheras in the 16. chap. wicked Simei commeth forth cursing and reuiling kéeping a quoyte and casting stones also bothe at Dauid and at those that were with him godly Dauid interpreteth euen this thing also to be doone by Gods ordinance and therfore forbiodeth him to be stricken by Abizai the sonne of Zeruiah or by any meanes to be letted or prohibited In that he so curseth saith he he doth it euen because the Lord hath bidden him cursse Dauid who dare then say wherfore hast thou doone so Thus verilye that this thinge ought to be accomplished not contingeÌ„tly but necessarily he willingly acknowledgeth And he addeth Beholde my sonne which came out of mine own bowels seketh my life then how much more-now may this sonne
that principall article of our religion and confesseth what is in very déed to be ascribed and attributed vnto God on the other side he that reâ—â—cteth prouidence sinneth no lesse nor otherwise then if he denied God to be almighty But to proceed how shall a man fully giue vnto God this praise that he is the creator of heauen and earth vnlesse we doo graunt in like manner that the same is the most wise administrator and conseruator of all things in them contained sith in very déede it were most strange and absurde to thinke that he that is best of himself should neglect or by any means cast from himself and commit vnto others the thinges that he hath once created and that he that is almighty should not be able to susteine and beare the burthen and charge of all those thinges Breefelye therfore by this doctrine touching Gods prouidence we are instructed and confirmed in the true acknowledgement and confession of faith and if so be we couâ—t and desire to be taken and accompted in the number of those that consent and agree with the vniuersall Church in sound and true faith beleeuing in one God almighty maker of heauen and earth then doubtlesse is it requiâ—â—te and behouefull that we confesse in like case the prouidence of God effectually woorking all in all 4 In asmuch as it is very necessary and expedient to haue the will of God alwaies before our eyes and that we ought as well in the first creation as in the perpetuall conseruation of all things to consider the same haue it in admiration extoll it with praise there is no man but seeth that we can no other waies be brought to the dooing of this then by the exact vnderstanding of Gods prouidence by the which alone all thinges come to passe and amongst them all nothing in vain or with out cause Neither is there any douubt but that the Lord himself would haue vs to be stirred vp to the continuall beholding of his prouidence when as by his sonne he taught vs to pray duely that his wil might be doon in earth as it is in heauen for why to pray that Gods will may be doone what els is it then to attribute and commit all things to his prouidence 5 And by this consideration of Gods will we learne to judge most truely and rightlye of all thinges that come to passe and not otherwise to determin of them then that they doo altogither fall out to the illustration of Gods glory and to the procurement of the saluation of the godly For whatsoeuer it be that commeth to passe the Lord vndoubtedly turneth it to some good although we can by no meanes perceiue how or after what sort the same is accomplished For like as the prouidence of God hath alwaies his omnipotencie ioyned with it euen so is his excellent wisdom neuer remoued from the same And againe where all thinges fall out by his singuler wisdom it cannot be thosen but that the same doo fal out and are disposed to many good endes and purposes 6 Last of all sith the first way to saluation is to humble our selues vnder the mightye hand of God to acknowledge our own weaknes to depend wholy and alone vpon God to look for all thinges profitable and commodious from him and to ascribe all thinges that happen and come to passe to the same and further are most cléerely taught by this treatise of prouidence how all these thinges ought to be doone and accomplished by vs it is a plaine race that without the knowledge and confession of prouidence we can by no meanes attaine vnto saluation To conclude that I tary not long he cannot truely professe his faith in God he cannot pray aright he cannot beholde and acknowledge the good wil and pleasure of God in all his woorkes he cannot ascribe vnto God the glory of his excellent power wisdome goodnes c. as he deserueth he cannot humble himselfe as is meet before God to craue his mercy or aide that imbraseth not the doctrine of Gods prouidence or doth not purely vnderstaÌ„d the same And thus much touching the excellencie and necessitie of this doctrine Now concerning the comfortes wherunto we would haue especially to be referred all that hath been spoken touching prouidence we must intreat more fully and at large Before all thinges it is no hard matter to declare that as wel the definition of Gods prouidence as also those proofes wherby we haue proued the prouidence is necessaryly established against the swinishe brood of Epicures others whose mindes beeing déepely drenched in the quagmire of carnall opinions can by no meanes be lifted vp to the contemplation of spirituall and heauenly thinges doo minister most large and ample matter of comfortes and consolations Certainly fith the whole life of man is continually subiect to innumerable and the same very pernitious dangers either open or secret there is no cause why we should think that any man can be in safety one minute of an hour vnlesse he be preserued by the speciall prouidence of God Whither soeuer a man turneth himselfe doubtlesse he is of all creatures the most wofull and miserable except be perceiue himselfe to be enuironed vpholden with the ayde and assistance of Gods prouidence Consider I pray thée whosoeuer thou art a little more diligently the thinges which we shall breefelye rehearse touching this matter If thou hast to do with any persons as thou ranst not shift but thou néedes must yet behold how doubtfull and fearfull all thinges will be vnto thée where the minde resteth not in the prouidence of God Some man embraceth thée very fréendly to outward appéerance and also entertaineth thée with a kisse but on der the couler of this flattering gesture Amasa is thrust through of Ioab our Lord and master Christ is of Iudas his disciple betraied into the handes of his enemies 2. Sam. 20. Luk. 22. Some body calleth thée foorth to walk into the feelds so was godly Abel circumuented by his brother Cain and killed Genes 4. Thou art bidden to some great feaste or banket but by this meanes Absolon entertainde his brother Ammon slew him 2. Sam. 13. That I say nothing of other horible mischiefes as of braulings and contentions of poysoned pickles or sauces of the hurt of health by excesse and such like which alas for sorow we see too too often to arise by feastinges Thou visitest thy firke fréeâ—d to help him or comfort him as thou â—ast but thou knowest whilest Thamar did so 〈◊〉 very dutifully she was defiled by her brother Ammon 2 Sà m 〈◊〉 thou knowest further that the contagion of the dicease dooth by this occasion oftentimes passe vnto others also whilest one is sick of the plague or pestilence an other of the Leprosie an other of some other dicease wherby the place wherin the sick partie lyeth and euen the Ayre it self incorrupted and made hurtfull Thou hast occasion to bargaine with some body
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
time are not worthy of the glory which shal be shewed vnto vs. For the feruent desire of the creature waiteth when the sonnes of God shal be reuealed It followeth immediatly For we knowe that euery creature groneth with vs also and trauaileth in paine togither vnto this present and not onlye the creature but we also which haue the firste fruites of the Spirit euen we doo sigh in our selues waighting for the adoption euen the redemption of our bodie 5 By thine afflictions thou hast a certaine proofe that thou art entirely beloued of God and art numbred amongst his déere Children being graffed into his house and family Pro. 3. My Sonne refuse not the chastening of the Lord neither be greeued with his correction For whom the Lord loueth him he correcteth euen as the Father dooth the childe in whome he deliteth Wherunto as a faithfull interpreter the Apostle addeth Heb. 12. If ye endure chastening God offereth him selfe vnto you as vnto sonnes for what sonne is it whome the father chasteneth not If therfore ye be without correction whereof all are partakers then are ye bastardes and not sonnes Seeing then wee haue had the fathers of our bodies to correct vs and we gaue them reuerence should we not much rather be in subiection to the Father of spirits that we might liue Deut. 32. The Lord will iudge his people Ezech. 9. The Lord commaundeth the smiters to begin at his Sanctuary 1. Pet 4. The time is come that iudgment most begin at the house of God And for this cause is the Lord saide oftentimes in the scriptures to visite his people whilest he striketh them namely for that a fatherly chastisement though it be somewhat sharpe and seuere is a token of good will and care for the safetye and welfare of the children 6 Thou hast also this profit and commodity If thou be afflicted in this present worlde it is a signe that God will blesse thee and frée thee from all paine in the worlde to come Of which matter we haue also spoken somewhat before To the which maye be added that saying of Christ Iohn 16. Verily verily I saye vnto you ye shall weepe and lament but the worlde shall reioyce And ye shall sorrowe but your sorrow shal be turned into ioy A little after And your ioy shall no man take from you c. 7 It is good euen for this cause sometimes to suffer the crosse that afterward prosperitie may become the more sweete and plesant and also that the minde might be instructed how to behaue it selfe as well in prosperitie as aduersitie in the one that it be not lifted vp aboue measure and in the other that it be not cast downe more then is meete Hitherto belongeth that moderation of the Apostle whereof he speaketh Philip. 4. I haue learned in what estate soeuer I am therewith to be content I knowe how to be abased and I knowe how to abound euerye where and in all thinges I am instructed both to be full and to be hungrye and to abound and to haue want I am able to doo all things through Christ that strengtheneth me Also 2. Corinth 4. We are afflicted on euery side yet are we not in distresse we are in pouertie but not left destitute we suffer persecution but are not forsaken therein we are cast downe but we perish not 8 By afflictions God would haue thée to féele in thy selfe what the state and condition of others is that are afflicted and how and after what sorte they may be affected in their mindes to the intent thou maist take occasion thereby to doo good vnto them as time and opportunitie shall serue Wherupon the Apostle commendeth the Phillippians telling them chap. 4. thâ—t they had doone well in that they had communicated to his affliction and were carefull for him of whom he had saide before chap. 1. that they suffered for Christ hauing the same sight which they saw in the Apostle and euen then heard to be in him Certes they that felt the like discommodities were no doubt so much the readier to put to their helping hand Neither can he iudge what it is to suffer aduersitie who hath him selfe neuer suffred any 9 God bringeth thee by many tribulations to the amendment of thy former life for some are found to be of such a nature that they cannot be reclaimed brought to a better course but by stripes 1. Pet. 4. For asmuch as Christ hath suffered for vs in the flesh arme your selues likewise with the same minde which is that he which hath suffered in the fleshe hath ceassed from sinne that he hence forward should liue as much time as remaineth in the flesh not after the lustes of men but after the will of God And in the end of the same chapter Wherfore let them that suffer according to the wil of God commit their soules to him in wel dooing as vn to a faithfull creator In the Prophets we read oftentimes that the Lord striketh to the end he might heale Esay 19. The Lord shal smite Egipt he shall smite and heale it and they shall return vnto the Lord and he shal be intreated of them and shal heale theÌ„ Hos 6. The Lord spoyleth vs and he wil heale vs he woundeth vs and he wil binde vs vp After two daies he wil quicken vs and in the third day he will raise vs vp and we shall liue in his sight And we shall haue knowledge and indeâ—â—er our selues to know the Lord. 10 It is expedient for thée now and then to be scourged that thou mightest be moued to intreat the Lord for his helpe to sing prayses vnto God and that thou mightest be occupied in other such like spirituall exercises who other wise if all things should fall out alwaies according to thy desire wouldest scarsely so much as think of calling vpon Gods name In the Psalmes there are extant inumerable testimonies and in the histories we may see euerye where how the Israelites whilest they enioyed peace and prosperitye became carelesse negligent but afterward when they were beset with their enemies round about or otherwise gréeuouslye scourged of the Lord they were stirred vp to call vpon God for helpe to to praise God c. 11 God hath appointed thée to be vexed with miseries and calamities to the ende that in thée might shine and appéer pacience long sufferance experience hope and many other such notable vertues which for the most part are knit togither and doo mutually follow one another Rom. 5. We reioyce in tribulations knowing that tribulation bringeth foorth pacience and pacience experience and experience hope and hope maketh not ashamed 12 Adde héereunto that there redoundeth some commoditie by thine afflictions euen vnto others also at the least there is deriued vnto them therby an occasion of well dooing In which behalfe doubtles the prouidence of God deserueth no smal commendation God would therfore haue thee to be greeued with pouertye sicknes captiuitie or any other
all the bookes of the Bible more fit and agreeable to our purpose Wherfore we will vndertake to expound the same now at this present which if we shall doo not to so good a purpose as we desire yet at the least we hope to some fruit and commoditie of the godly And first forsoâ—the we will premise some thinges touching the argument of the Psalme that all things may become the more clèere and euident Who was the author of this Psalme it appeereth not sith there is no name prefixed vnto it Certainlye that it is a woorke of the Holy-ghost and put forth by some notable man of God it is out of controuersie It might be reckoned amongst the Psalmes of Dauid as many will haue all those that haue no title prefixed vnto them to be counted for such except peraduenture it may be thought to be of the number of them that were vsed to be sung after the returne from Babilon of which sort that some are extant it is easie to iudge But neither hath this present Psalme any title among the Hebrewes wherby may be gathered any certainty either touching the occasion or vse of it Though indéed the Greek books cary prefixed Alleluia which woord offreth it selfe oft times in the Hebrue in maner of a title set before and it sheweth that such Psalmes were amongst other chosen out to praise Gods goodnes mercy power to giue him thanks For the woord 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Hebrue signifieth as much as when we say Praise the Lord. It is compounded of the woord 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifieth to praise to reioyce to shine to illuminate and of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is one of the ten notable names of God and it signifieth the Lord deriued as many will haue it of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is to be applyed vnto God because he giueth vnto all thinges their béeing Augustine reporteth that Alleluia is twice prefixed and he addeth an interpretation why it is so but sith thou seest that it is not so much as once found in the Hebrue thou perceiuest that his labour is in vaine and that Augustine was deceiued by some impudent persons which durst of their owne heads now and then foiste in or pluck out some things clean contrarye to the trueth of the Hebrue when yet there was no néed neither was it expedient Now what is conteined in this Psalme or how many partes there he of it It teacheth especially that in all things that come to passe héere bylowe the prouidence and mercye of God doo mightily preuaile and therfore that it ought of all men diligently to be considered that they might take occasion therby to praise God and giue him thankes And to the end he might declare and shewe how and after what sorte we ought to obserue Gods prouidence and goodnes in all things he propoundeth certaine euident examples to wit how some men are seene oftentimes by the will of God to be pressed downe with most greeuous calamities and the same againe when they haue called vpon God for helpe to be mercifully deliuered out of their miseries By means wherof doubtlesse men may throughlye he perswaded touching Gods prouidence and mercy and ought all to be mooued to praise and magnifie God Full wel saith Rabbi Dauid Kimhi the Hebrue that in this Psalme it is taught that nothing is doone among men by Chance or Fortune but that the wicked by Gods prouidence are afflicted for their sinnes and againe that the same by Gods mercy are set at libertie that so they might necessarily sing praises vnto God But much more cleerely will this whole matter be perceiued if we shall bréefelye vnfold the number and order of the partes of the whole Psalme In the first place is put the proposition and euen a breefe summe of the whole Psalme wherin he inuiteth all people to praise God for his singular goodnes mercy This proposition is conteyned in the two first verses Then followeth the confirmation wherin he proueth by certaine memorable examples and drawen for the most part out of the common course of life for why these are most apt and fit to teach how the prouidence and mercy of God are apparantly to be séen in al things The first example is touching those that are pressed with pouertie and béeing driuen out of their natiue cuntry are enforced to wander and to suffer bannishment whome yet the Lord by his mercy succoureth in prouiding them a place where they may rest This example is accomplished in fiue verses wherunto is added a conclusion hortatorye consisting of two verses wherin all men are inuited to sing praises vnto God for such a woorke The second example is touching them that for some great offences or other causes are cast into prison and yet neuerthelesse are by the Lord in his good time set at libertie handled likewise in fiue verses with a conclusion hortatory also as before annexed in two verses The third example is of such as for their wicked and vngodly life are punished of God with sundry diseases laid vpon them but are again through Gods mercy restored to health It is coÌ„prised in foure verses with a distichon added in stéed of a conclusion hortatory The fourth example propoundeth the dreadfull dangers of Saylers and Seafaring men and how God yet in the mean time doth mercifully saue and preserue them There are of this eight verses with a distichon added in steede of a conclusion hortatory The fifth proofe is vaâ—iable and mixt for it propoundeth examples of great alterations in cuntries common-weales noble men commons and héerby for because some region or cuntrye is made now barren now fruitfull and againe cleane contrary of fruitfull barren likewise some people becommeth one while strong and mighty and again in the turning of a haâ—d weakened and cast down further Princes are euen now placed in the highest dignitie and within a while after are throwne downe headlong to the ground also the coÌ„mons being before oppressed are set frée declareth that the prouidence and goodnes of God are highlye to be magnified and extolled These thinges are discoursed in ten verses without any hortatory conclusion following and so endeth the confirmation Lastly there is one verse added to be taken for a Conclusion of the whole Psalm and that so much the more rightly because that in one woord it repeateth the summe of all that hath beene said yea and answereth most finely and sitly to this proposition By these things euery man may easilye iudge of the matter and partes of this Psalme If thou wouldest know the kinde of the action or cause then seeing that both in the beginning and end and oftetimes also in the middes we perceiue open and manifest exhortations and that all thinges tend to this purpose namely that men might be stirred vp to praise God for his excellent goodnes shining most cleerely in all thinges it is a plaine
And the Latinistes when they would signifie any thing to be very néere at hand they say that it is in or praeforibus at or before the doore Therfore such are described beer as differ little or nothing from death it selfe and by the greatnes of the daungers is propounded the greatnes of Gods goodnes and mercy to be considered And when they cryed The second parte touching their deliuerance in a verse interlaced He sent his woord The formall cause of their curing or healing which also argueth the power of God to be most mighty and meruailous For it noteth that when men haue applied diuers and sundry remedies to their diseases and doo nothing preuaile God by his only woord and beck restoreth them to health To which effect also the Centurion Luk. 7. saide vnto Chist Onely speake the woord and my seruant shal be whole And Christe else-where with his only woord cured many sicke persons To the Leaper he said Be thou cleane Mat. 8. To the Deafe and Dumme Mark 7. Ephata which is to say Be opened albeit he did there put his fingers into the deafes eares and with spittle touched his tung And Marks he raised a damzell from death taking her by the hand saying Talitha cumi that is to say Damsell I say vnto thee arise But what neede we any moe examples Touching the creation of the whole world of nought it is saide Psal 32. He spake the woord and they were made Therfore the woord of god signifieth simply his beck will and commaundement They that expound this Psalme touching spirituall and internall dangers appertaining to the minde or soule by the woord sent will haue to be vnderstood the Sonne of God Jesus Christ And rightly For he is the woord of the eternall father his very substance power and by him are healed our spirituall diseases of which matter we may reade euerye where in the prophets and in the sacred Epistles And they were deliuered from their diseases He rightlye vseth the plurall number to amplifie the goodnes of God which deliuereth the diseased not from one distresse onley but from many wherof euery one were able to bring death and destruction And truely so it is As ofte as any man is sick vnto death he might not onely by the force of his desease but by other the least discommodities also annexed vnto it be extinguished For why the sâ—â—mack cloyed but a little with meate or drink the inconuenient lying vpon the side or chest yea some vnsauerye smell or ayer breaking forth might kill and dispatche the wretched wight O wofull calamitie of mankinde subiect to so many miseries and yet neuer departing from pride and most pernitious affections 21. Let them therfore confesse before the Lord his louing kindenes and his wonderfull woorks before the sonnes of men 22. And let them offer sacrifices of praise and declare his woorkes with reioycing The conclusion hortatory by a verse enterlaced hauing a more full exhortation added to thanks-giuing for the benefite of health receiued wherein he hath respect vnto that which was vsually for the most part among the people of olde time who namelye besides their priuate giuing of thankes did also publikelye offer sacrifice as oft as they had receiued from God any not able and singular benefite Touching which kinde of sacrifices and rites who so list may looke Leuit. 7. And how king Hezechia the third day after his sicknes went vp into the house of Lord and sung praises vnto the Lord we may see 3. King 20. and Esay 28. And he addeth very elegantly a partickle touching the true vse of sacrifices and as touching that kinde of sacrifice which it becommeth vs also at this daye to vse And that is to declare the woorkes of the Lord with reioycing For by this meanes especially doo we offer a most acceptable sacrifice to God if so be we praise his goodnes which we haue found by experieÌ„ce in our selues to others and stirre them vp in like manner to praise God with vs. For why this is in very déede to prouide that by true and spirituall sacrifices the name of God may be truly sanctifled and hallowed And albeit it be said afore that God healeth them that are neere vnto death by his only woord yet must we not gather héerby that they are not healed of God which are cured by taking of simple medicines after the prescription of the arte of Phisick For sith we proue â—aylye by experience that the vie and verâ—ue héere of is very great it behoueth vs to holde that the power of God woorketh in these things and that they can in no wise doo any thing of themselues but so far forth as it pleaseth God to woork in and by the same accordingly also as we sée oftetimes that although many and good simple medicines be giuen to some sicke folkes yet is it without any fruit or effecte at all following and 2. Chron. 16 King Asa is gréeuously reproued who regarded more the skill of the Phisitions then he did the goodnes of God But touching this poynte more was saide of vs when we entreated of second causes Therefore by whatsoeuer meane and from whatsoeuer sicknes any be restored to their former health it is méet and conuenient that we vnderstand them to be healed by God and his woord that is to saye by the good wil and pleasure of God For why all simples are created of God and doo receiue from him their secret vertue Phisick is giuen by God vnto men as witnesseth the wise Hebrue Eccle. 38. and the Church receiued from God the gift of healing 2. Corinth 12. Wherfore which waye soeuer a man recouereth his health whither it be by miracle or by ordinary meanes he ought to giue all thankes onlye to God and to offer the sacrifice of praise vnto him alone Therfore also al they that are now sick and with what diseases soeuer they be afflicted whither with the plague or pestilence or with any other contagious or lesse dangerous sicknes let them knowe that the things which are heere spoken doo belong vnto them and let them not only therby take comfort but also learn how and after what sort they ought to behaue themselues toward God after they be deliuered 23 They that goe down to the Sea in shippes and doo their woorke or busines in great waters 24 They see the woorkes of the Lord and his wonders in the deepe 25 For he commandeth and raiseth the stormie winde which lifteth vp the waues therof 26 They mount vp to the heauen and deseend to the deepe so that their soule melteth for trouble 27 They are tossed too and fro and stagger like a drunken man and al their cunning is gon or they are euen at their wittes end 28 Then they cry vnto the Lord in their trouble and he deliuereth them out of their distresses 29 For he causeth the tempest to ceasse so that the waues therof are still 30 So when they the waues are
be inhabited wher before were waters againe the waters haue ouerslowed possessed all things where before were habitable cuntries it is no hard matter to proue out of the Philosophers Historians and Poets Our Tertullian in his Apologeticus and Booke De Pallâ—o hath many things agreeable to this present place Rhodos and Delos two Ilandes in the sea came sodeinly forth to light To the Cyclads were adioyned Ilands by little and little now some and then some Homer in his book 4. of Odyssea recordeth that from the Iland Pharos into Egipt was the distance of a night and daies sayling all which space is now annexed to the firme land Touching which thing also Pomponius Mela writeth in his book 2. and Lucan in his book 10. If we may credit Herodotus the Sea sometimes from aboue Memphis to the mountaines of Ethiopia went all oouer The same testifieth that it flowed verye nigh to the Temple of Diana of Ephesus On the other side whatsoeuer is between the towne Rhegium and Cicelie that was once champeon ground now it is a great and large Sea many Authors witnessing the same as namly Tertullian in his Apologeticus Solinus Iustine in his booke 4 Virgill in his booke 3. of Eneidos Sylius Italicus booke 14. Philo in his booke De Mundo writeth that the thrée cities Egira Bura and Helice were by the violent rage of the Sea swallowed vp Yea and the Iland Atlas as Plato mentioneth in his Timeo with a certaine portion of Asia and Aphrica through Earthquakes and strange floods continnuing by the space of fower and twentye howres sanke sodeinly downe and was ouerwhelmed of the sea Which sea by that misfortune became verye rough and dangerous and in no wise afterward passable or saileable By these things we may easilye vnderstand that such not able and memorable alterations as are héere spoken off doo not seldome times come to passe And there are fiue metonymies or denominations when as to signifie barrennes he putteth the desert a thirsty place the dry land and salte licour For in such places nothing is wont to growe Where the fresh water runneth not nor the raine conueniently moâ—â—ieneth there doubtles is neither sowing nor reaping as in fandy places on the shore and on the tops of hils is to be séene Likewise where the earth is salt and brackish or Salte is digged there dooth not lightlye growe any thing Phynie in his booke 31. chapt 7. saith that all and euery place wherein salte is found is barren and bringeth forth nothing Whither it séemeth to belong that Iudges 9. Abimilech when he had subuerted the citie Sichem did sowe salt there signifying that he would make that place from thence-foorth vtterlye barren and void of habitation To the like effect there is extant a threatning in Ieremy 17. Cursed be the man that trusteth in man and maketh flesh his arme and withdraweth his hart from the Lord. For he shal be like the heath in the wildernes and shal not see when any good commeth but shall inhabite the parched places in the wildernes in a salte land and not inhabited Blessed be the man that trusteth in the Lord and whose hope the Lord is For he shal be as a tree that is planted by the water which spreadeth out her rootes by the riuer c. In these woords of the Prophet thou seest in like manner fertilitie to be signified by wateringes and moystures as also in this place are put floods water springs pooles of waters For the wickednes of them that dwell therin The cause why such alterations are bâ—ought vpon lands as also vpon the soile and vpon the Sea The Lord saith he dooth it purposing to punish by bis iustice the sinnes of the inbabitants And so commonly commeth it to passe where a Cuntry is fruitfull and plentifull in all things there the inhabitantes for the most part through the plenty of things fall to idlenes from idlenes to wantonnes and the vices that flowe from thence Which when it commeth to passe the Lord being prouoked to wrath sendeth barrennes and many other aduersities till as by little and little they either repent or els are vtterly destroyed Such alteratioÌ„s of cuntries cities commonweales we may sée dayly Examples we haue at this day most cheefly in Italy which is a most happy and fruitfull cuntrye but with how great calameties haue we seene it battered and shaken though it hath not béen vtterly ouerwhelmed with waters And heer fall to the ground the causes of alterations which the Philosphers are wont to bring and alleadge saying that through a certaine necessitie and force of the superior bodies gouerning these inferior things hoere belowe the lands and â—eas 〈◊〉 keepâ— this order of nature that bâ—acertain interchangeable course and compasse they are 〈◊〉 while better another while worsse euen like as we see man also to be dealt withal who first of all in his infancy and childe hoâ—de is weake and without strength but afterward growing in yeeres he gathereth strength and commeth at length by little and little to great perfections but then again when age commeth on he droupeth and decayeth Thus I say they suppose the case to stand generrally with waters and lands through a certaine force 〈◊〉 power of the superior bodies ruling al interior things and of this opinion was aswell Aristotle in his Metcorologiks as also Strabo in his book 17. and other moe disputing of these matters But in this place it is expresselye saide that al these thinges are wrought by the Lord himselfe and euen then verily when it pleaseth him to reuenge the sinnes of men the inhabitants or otherwise to declare sâ—t forâ—h his iustice power and goodnes Therfore whether such changes and alterations doo fall out sodeinly or slowly and more leisurely whither by hidden causes or by open and manifest as if earthquakes inundations of waters or such like means goe before it behouâ—th not to determine by and by that they come to passe by a certaine entercourse of thinges or contingently but by the determinate will and purpose of the Lord which yet notwithstanding men cannot alwaies perceiue and sée Wherfore we learne againe héer very cleerly that all things which happen in this worlde are ordered and disposed by Gods prouidences and that crosses are sent for the sinnes of men and benefites giuen fréely through the onelye mercy and goodnes of God againe that God will alwaies illustrate set foorth his iustice power and goodnes And al these things ought we in the like euents whilest namely through tempests through caterpillers and other vermin destroying the fruites we haue a barren yeers and scarfety of victuals or are in danger through infection or distressed by any other meanes not much vnlike to turn them â—o our comfort and consolation And there he placeth the hungrie The second example prouing Gods goodnes and prouidence to be preeminent and to beare swaye in all things drawen from the alterations and sondrye successes
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
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
othersome thought that there was a certain neere coniunction or touching of thinges one with other wherby the vpper most were coopled with the middlemost and the middlemost with the lowermost Finally when both parts vnderstood that al things to come were already certainly seen and knowen to God they concluded that al things came necessarily to passe and left no maner of possibilitie nor likelyhood of any thing yea they iudged that al true things fel out of necessitie and that al false things were méerelye impossible With which error the Poets beeing infected they bring in euen Iupiter himselfe complaining that though he would neuer so faine yet can he not withstaÌ„d the Fates An other sorte there were that disliked of this opinion and set themselues manfullye a-against it and graunting that the opperations of the Starres were great and that the force of the cuniunction of nature was able to doo many thinges we wil speak afterward of Foreknowledge yet they defended that the power of mans will was greater then that it might either by the Starres or by the coniunction of nature be vaÌ„quished or ouercome For these things as they commonly speake doo inforce the will only but not of necessitie From thence also they taught that slothfull and sluggish trade to grow which of them is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vaine or idle talke because that if all thinges come necessarilye to passe there is nothing at all lest for vs to doo in our life time but necessitie bringing in slothfulnes all manner of exercise 〈◊〉 all vtterlye be taken from mans life Finallye they shewed euidentlye that there were neither vertues nor vices neither iust praises nor dispraises neither preferments nor punishmeÌ„ts in which notwithstanding all the well ordering of a Common weale doth consist And this controuersie among the Philosophers hath beene perpetuall For whilest either partie defended their owne opinions and withstood other mens by such reasons as the contrary side could scarselye answer neither parties would euer giue place to other but haue on both sides alwaies stood to their taikling and maintained their own as most true Heereof may Cicero be a witnes who being a man wholy emploied in the administration of ciuill affaires and seeing that the state of the Common wealth could not stand nor the course of mans life be continued except there were Fréedome and Libertie he resolued to defend the same against Fate and Destenye But when he was vrged with this principle of Logick Euery Proposition is of necessitie either true or false and could not solute that which was therby concluded namely that there can nothing to come be pronounced albeit it may séeme to be contingent which is not necessarilye true or necessarily false and therefore that all things that are to come are of necessitie true or impossible he answered that he would rather take this foile to deny the saide principle which yet is moste true then to graunt that man is not frée or at libertie In which point also Ciciro bewraied his ignoraÌ„ce For why he ought not by denying of a principle which by reason of the most apparaÌ„t and necessary trueth of it is called the principle of principles to haue taken that foile considering that the necessitie of thinges vttered dependeth not vpon the necessitie of that principle Cicero shall either plead to morrow or not plead it is a necessary proposition if you consider the fourme of it for it is a disiunction of contraries without a meane but if you looke vpon the substance there is no necessitie sith the cause of it is free and not necessary And therfore when they stroue thus on both stoes without resolution of the obiections propounded it came to passe that neither party would giue place to other but either side with tooth and naile maintained their seueral opinions wherupon the controuersie remained vndecided and vndetermined Next to the Philosophers in this controuersie succeeded the Diuines challenging it of right vnto theÌ„selues as a parcel of their own proper store amongst whome there was no lesse sharpe bickering in times past and euen at this daye there is a controuersie touching this matter not only betwixt the Romainâ—sâ—s and the Protestantes but betwixt the Protestantes themselues and professors of the purer religion For some of them to the end they might ascribe the sound and perfit glory of all thinges and especially of our saluation and of all good actions vnto God alone they seeme to establishe the eternall decrée of God that it onlye affecteth and accomplisheth all things And that it is in such wise the proper and next efficient cause of all thinges without any exception that there can nothing at any time come to passe which was not from all eternitie purposed and decreed and whatsoeuer is purposed and decreed must necessarilye and absolutely come to passe which sentence also some strengthen and confirme by the diuine prescience or fore-knowledge For somuch as that which is foreknowen must of necessitie come to passe both in that order and manner wherein it is foreknowen seeing the knowledge of God is most certaine and sure neither can God in any wise be deceiued But othersome doo reiect this opinion touching the absolute necessitie of all things as being contrary to Gods glory For that béeing established they suppose it followeth necessarily that God is the author of all sinne or els that there is no sinne at all For why seeing God cannot sinne there will be no sinne if so be by his own proper force and power he worketh and disposeth all things or which is all one if by the force of his decree all thinges be carried after one and the selfsame manner and enforced to doo that which they doo And therfore they save that this necessitie is no lesse to be improued then that which is saide to proceed either from the Starres or from the coniunction of thinges among themselues nay much more For it would be betterâ— more tollerable for mankinde that there were a fatall kinde of destenie which depended of the Starres and coniunction of thinges so that God might be saide to be aboue it and free and which might be moued by our prayers and dispence with Fate at his pleasure for the behoofe of his seruants then by reiecting the name of Fate in shewe to establishe such a kinde of purpose and decree of God as wherby God himselfe should be so tyed and bound that he neither would nor could change any thing in it For by this meanes is ouerthrowen as they say not only all good order and gouernement of the Common weale but also Religion which standeth chéefely in the inuocation of the diuine maiesty For in vain is entreaty made to that which is vnintreatable And therfore that they might shunne and auoid these inconueniences they imbrace the libertie of mans wil and euery where defend it because as saith Augustine that as without grace there is no saluation so without libertie or freedome Gods
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