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
force and power of Gods wisdome God would not at the first destroy them immediatlye after the contempt of his woord which yet he iustly might haue doone but it pleased him first to try them diuers and sundry waies whither by scourges they might be softened and brought to the acknowledgement of his will insomuch that as ofte as new signes were sent against the Egiptians so ofte the Lord declared that he earnestly sought their repentance and saluation But in the meane while where in the middest of the vniuersall ruines of all Egipt the land of Goshen which the Israelites did possesse remained safe and sound that verily auayled not a little to moue aswell the Egiptians as the Israelites those I say that they might acknowledge the will of God and submit themselues vnto it and these that they might waite with an vnremoueable faith and pacience for a wonderfull deliuerance at Gods hand And therfore also would the Lord haue Pharaoh to persist and continue so long in stubbernes and vnbeleefe that he might so much the more iustlye afterward destroy both him and all his And in all these thinges the wisdome of God dooth wonderfully bewray it selfe To say nothing that these thinges were thus ordeined of the Lord to the end posteritic might haue profitable examples both of the punishment of incredulitie and rebellion and of the commendation of faith and obedience It would be ouerlong to make mention of all other thinges that doo extoll the diuine wisdome of God in that history And who is he that knoweth for a suretye the Lords purposes and determinations Who is able to say why or wherfore when he could many other waies haue deliuered his people yet he would this way especially bring it to passe Certaine it is in the meane season that nothing was doone in all this basines without great and iust causes but the nature of Gods wisdome will more fullye open and displaye it selfe whilest other causes of afflictions also are séene into and especiallye the commodities wherof we will speake anon And as we by the waye in this one example doo propound these woorkes of Gods wisdome to be obserued so will it be an easie matter for eueryman to finde out the like in other examples Wherfore it is manifest heerby that the wisdome of God shineth most cléerelye in our afflictions and dangers and therfore that the calamities also which are laide vpon vs are rightly to be ascribed onely and alone to God And from hence great comfort est sones â—riseth for we ought to be perswaded that nothing can euer come ill to passe or at least wise be voide of fruite that God by his incomparable wisdom hath ordeind to be doon in and about our matters and affaires And thus verily ought euery one as ofâ—â— as sicknes trouble captiuitie or any other calamitie either publike or priuat dooth come vpon vs to say with himselfe The Lord hath sont this miserie But because he is wise and euen wisdome it selfe he dooth it not without great and weighty causes doubtlesse his rod and staffe will fall out to be a comfort vnto vs and there will followe some fâ—â—ite of hurtes if not straight waies or in this life yet after a while and in the life to come Now that the iustice of God is declared in our miseries it is better known then that it needeth to be proued any whit at large Gods iustice is euery where commended in the holy Scriptures and it is set before vs to be considered all our life long Hitherto belong all the places that make mention of the feare of God For therfore is God to be teared because that according to his iustice he seuerely punisheth transgressors Likewise all the places wherin the Lord is described to exercise iudgement and iustice on the earth Adde also all the threatninges which are most plentifully extant in the lawe and the prophets against the transgressors of the Diuine preceptes Yea and so farrefoorth is this knowledge of Gods iustice necessarye that vnlesse the same be diligentlye taught men cannot such is their pronenesse and head-strong boldenesse to sinne be kept and retained within the compasse of their dueties Nay without this knowledge God should not be knowen to be God neither would any man stand in awe of his diuine maiestic For this is the first honour and dignitie of the hiest and eternall God and his choose and principall office which also al men doo in the first place consider and call to minde namely that he recompenceth good things to the good and euil things to the bad which is in very déed the true propertie of iustice And that this is so not only the promises and curses set forth in the holye Scriptures by the commaundement of God doo abundantly teach but also that common knowledge engraued in the mindes of all the Gentiles touching the rewards of the good and punishments of the wicked But now if any man will say that it is true indéed that Gods iustice dooth notablye appéere in this that the wicked are punished for their sinnes but yet that it séemeth in no wise that God dealeth iustly then when hée suffereth the godly also to bee oppressed with common calamities whome hee ought with good right to mans iudgement to kéepe in safitie vnder his protection by reason of the prerogatiue of their election and excelleÌ„t holines this carnall and trifeling obiection shall easely and with small adoo be answered First this woord Iustice commeth to be considered not altogither alike in God as it is in men that namely God should then only be acknowledged to be iust when after the rule of mans iudgement and according to the rigor of the law as they call it hée requireth like for like for otherwise the praise of iustice should neuer properly belong vnto God sith he neuer in such wise either giueth rewards or inflicteth punishments but that in these he recompenceth beneath measure and desart and in those aboue measure and desart but God dooth iustly as oft as he performeth that wherein his wisdome goodnes and power doo appéere inasmuch as there is no man but vnderstandeth that it is most iust that these vertues if at least it be lawfull so to call them should at all times be made knowen and set foorth But certes in the afflictions of the godly the wisdome goodnes and power of God doo wunderfully declare and shewe foorth them selues wherfore there is no cause why wee should think that the godly are vniustly punished Neither verily can wisdome or goodnes as they are discearned in God be separated from iustice for they sticke fast togither and helpe one an other and can neuer be seuered in time or duties For why God dooth at all times woorke wisely mightily wel and iustly and whatsoeuer is doon wisly mightily or well the same also must bée doon tustly and so on the contrary Secondly how canst thou say that the god â—y are wrongfully punished when there is no man
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
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
secondary or inferior causes the force of Gods power and goodnes doth vtter and declare it selfe and not for Gods cause him selfe who dooth at no hand stand in néed of their aide or helpe For like as when any péece of woorke cunningly and artificially made is set foorth openlye to be seene there the craftesman him selfe is praised and commended of all the beholders and not this or that toole or instruement which he vsed in making of it so in all thinges that come to passe heere belowe albeit they may séeme to be accomplished by secondary causes as they are vsually tearmed yet if there be any goodnes and excellency in them the prouidence and goodnes of God him selfe ought especiallye to be considered and commended yea and al the praise and thankes giuing is to be ascribed vnto God him selfe and not vnto any second or inferior causes Wherefore we doo not willingly graunt vnto secondary causes the roome and authoritie which they deserue but in the mean season this we would haue to be grauÌ„ted againe vnto vs that whatsoeuer séemeth to be wrought or accomplished by them may be ascribed vnto God alone as to the chéefe and principall author inasmuch as they with out him can doo nothing but contrariwise he without them is well able to doo all things And thus is concluded that which was saide of vs at the beginning namely that God doth all in all in euery thing and that his prouidence necessarily stretcheth it selfe euen to the least thinges that are brought to passe in this lower part of the worlde and not simplye stretche if selfe vnto them but also exactly gouerneth and administreth euery thing But I thought good to ad heerunto certain woords of S. Augustine as touching second or inferior causes and touching the force of Gods power woorking in all thinges for so much as they doo wonderouslye well agrée to this present treatise of ours Thus therfore in his 7. book de Ciuitate Dei Cap. 29. disputing against theÌ„ that would referre the causes of all thinges to the world it selfe the partes therof and also to certain peculiar and chosen Gods amongst other things he saith We woorship that God saith he that apointeth to the creatures by him created both the beginnings and endes of their being and mouing which hath in him self knoweth and disposeth the causes of thinges which hath made and created the vertue of seeds which hath put areasonable soule which is called the minde into what liuing creatures it pleased him which hath giuen them the power and vse of speach which hath imparted to what spirits hee would the office of telling things to come and by whom it pleseth him he foretelleth things to come by whom he pleseth he â—â—iueth away diseases which ruleth the beginnings proceedings and endings of warres also themselues accordingly as mankinde is to be corrected and amended which hath both created and also ruleth and gouerneth the most vehement and violent fire of this worlde according to the temperature of his vnmeasurable nature which is both the creator and gouernor of the waters throughout the whole earth which hath made the Sunne the cleerest of all corporall lightes and hath giuen vnto it answerable power and mouing which stretcheth his rule and dominion euen to hell it selfe and the internall spirits which ministreth seede and nourishment both moist and dry according to the seueral natures and dispositions of his creatures which founded the earth and maketh it fruitfull which giueth the fruites therof both to men and beastes which knoweth and ordereth not only the principall causes of thinges but also the subsequent and inferiour which appointeth to the Moone her course and motion which discouereth the waies of heauenlye and earthly things by the interchanginges of places which hath graunted to the wittes and capacities of men that he hath made the knowledge also of diuers and sundry artes to the adorning and beautifying of life and nature which hath ordained the coniunction of male and female to the better propagation of issue and posteritie which hath fauourablye graunted to the companies and societies of men the benefite of earthly fire which they might applye to most easye vses as to warme them in their houses to giue them light c. according to their seuerall necessities Hitherto are the woordes of Saint Augustine Héereby it may appéere how fond and shamefull the cauillations of some men are wherby they goe about to subuert and ouerthrowe particular prouidence If it be so say they that all things are ordered by Gods prouidence then in vaine shall we labour and take paines in any thing and in vaine shall our counsailes and consultations be which yet that they are both necessarily and profitably vsed very reason and nature it selfe dooth teach vs all If it be appointed of God say they that we shall haue good successe in any matter it shall not be néedfull for vs to take any care neither to bestowe any labour or diligence in prouiding such thinges as we think to be necessary for vs but if it be decreed that we shall haue no good successe then héer again shall all thinges be attempted in vaine of vs. Wherfore he that perceiueth any dangers to hang ouer his head shal not take counsel how he may auoide them he that heareth tel that the way is beset with theeues shall not enquire after any other way wherin he might walke neither tarry for any to beare him company he that feareth the danger of some contagious sicknes wherwith he seeeth others to be infected shall not refraine the companye of the diseased neither shall he take any preseruatiue by the counsell of the phisition he that séeeth his house on fire and ready to fal on his head or a gulf of waters breaking through the banks with great force to rush vpon him shall not look which way he may escape he that is alreadye set in the middest of dangers and either taken of his enemies or atteynted with sicknes shall not prouide for his deliuerance neither craue the help of physick Nay further God shall not be called vpon by praier nor sought vnto to the intent we might obtaine any thing of him when as we are sure that nothing can come to passe but that which he hath once decréed In summe it shall be sufficient for a man once in all his life to commend him selfe wholy vnto God and then with hault and bolde courage to look for whatsoeuer he shall send for why in this case there remaineth nothing els for man to doo With these and such like cauils I say a sort of ignorant men seeke to suppresse particular prouidence but he shall easily ouerthrow theÌ„ that will héedfullye consider of those thinges that haue hitherto of vs been saide But ouer and besides we will adde certaine reasons cleere and manifest whereby we will shewe that euen secondary causes when the cace so requireth are in no wise to be contemned or neglected and yet
desteny We are to know therfore that some when they heare vs to commend prouidence and to affirme it to be so busily occupied about euery thing doo by and by that they may the better defend their vniuersall prouidence which they rest vpon very disdainefully exclaime against vs that we set abroach the selfe same thinges and as ye would say fetche them backe from hell into Christian Churches which the idle philosophers are wont to handle as touching fate or desteny in their schooles and cloysters Augustine in his woorke against the two epistles of the Pelageans Book 2. Chap. 5. maketh mention that there was on a time so much as this comes too obiected against him for because he affirmed the grace came not by woorks or merits but only by the good will and pleasure of God who hath mercy on whom he wil and whom he will he hardeneth Neither is it obscure to know what the thinges are that the Philosophers haue put foorth touching Fate or desteny First of all they haue defined fate as Cicero reporteth in his 2. book of Diuination to be an order and course of causes when one cause begetteth another in it selfe And there in the fame place Cicero intending more expressely to describe the force of Fate addeth That it is an euerlasting trueth flowing from all eternitie Which sith it is so there is nothing doone that was not to be doon and in like maner nothing to be doone wherof nature contayneth not effectuall causes to bring it to passe Wherby we are giuen to vnderstand that it is not Fate which superstitiously but which physically is saide to be the euerlasting cause of thinges why both the thinges that are past were doon and the thinges that be present are doone and thinges that are to come shall be doone And so it commeth to passe that by obseruation it may be marked what thing for the most parte followeth euerye cause although not alwaies for that were very hard to affirme and that the selfesame probable causes of things to come are seene of those that either in madnes or in sleep doo beholde them Hitherto Cicero There is extant also a definition of Fate in Gellius in his 6. book and 2. chap. put foorth by Chrysippus a principall piller of the Stoicall discipline For he desireth it to be A certaine naturall course or order of all thinges following one an other from eternitie and the same folding wrapping togither of things remaining vnchangeable In which two places vndoubtedlye there séem some thinges to be contained which doo not agrée amisse to Gods prouidence as it hath of vs also oftentimes héeretofore béene described But besides there are two other opinions rehearsed of Cicero in his booke de Fato of the Philosophers touching Fate The one of those that thought all thinges to come to passe by Fate so as that Fate should bring necessitie in which opinion were Democritus Heraclitus Empedocles Aristotle Wherupon came this to be in the mouthes of many Ineuitabile fatum The other of those vnto whom it séemed that without any Fate the motions of mens mindes are voluntary With whome also this distinction was vsuall that in some thinges it might truly be saide when the certaine causes were gone before that they are not in our power but that they must of necessitie come to passe wherof they were causes but in some thinges though the causes were gone before yet that it is in our power that they should otherwise come to passe and that those thinges forsooth doo properly come to passe by Fate or fatally but from these that fate is absent Further of these two opinions all for the most parte doo especially condemne the former but the latter inasmuch as it maketh the motions of mindes voluntary free exempting thē from the power and iurisdiction of Fate they doo the rather approue and we which acouch particular prouidence they say doo intend again to establish the former assertion and as for the libertie of will which yet that they might keepe safe it pleaseth them only to allowe of vniuersall prouidence that we vtterly take it away and that so our meaning is againe to iustifie and vpholde that philosophicall doctrin touching fate which hath already been reiected of all men Moreouer in the woord Fate and in the sundry names therof especiallye among the Greekes the whole force in a manner of Gods prouidence such as we affirme it to be séemeth to be expressed of the ancient writers so that now nothing is thought to let but that aswel in opinion as in flat termes we doo fully agree in all pointes with them For first they will haue Fatum to be deriued from the Verbe Fando to speake as witnesseth Varro in his 5. book de Lingua Latina and so by the woord Fate they plainelye insumate into all mens mindes that it is nothing els then that which is decréede in the minde of God and that it might vnchangeably come to passe as ye would say by expresse voice declared and pronounced And this is the very same in effect which we call prouidence The woord Fate seemeth not to differ much from those phrases of Scripture euery where extant God spake the word thus saith the Lord and such like by all which the sence and meaning of Gods prouidēce and power is made manifest vnto all men But of the Grecians Fate or Desteny is adorned with many tytles wherof euery one dooth after a sorte set before our eyes somewhat wherby the dispensation and power of the diuine prouinence is more céerly laid open vnto vs. Crysippus interpreteth it to be Pepromenen called as you would say Peperasmenen that is to say limited brought to an end because that by it all thinges are finished and determined Peratoo is as much to say as termino to finish or conclude And Eimarmenen as ye would say Eiromenen that is to say knit and folded togither because the causes are knit betwéen them selues Wherupon also they haue termed it Eirmon that is to say an order or connexion Eiro is necto to knit Moreouer it is called Ananke akinetos that is vnmoueable necessitie because that whatsoeuer is decréed by Fate or Destiny is of necessitie to be accomplished without any change or alteration Also Nemisis because that it distributeth euery where aswell good thinges as bad Nêmo is as much to say as distribuo divido to distribute or deuide Likewise Adrastein for that no man can escape or disappoint it Didrasco is fugio to flye or escape Then also Moira for that it deuideth or parteth vnto all Meiro and Moiras divido is to parte or deuide Wherfore also they haue termed Moiras the same which we call Parcat or Ladies of Destiny forasmuch as they are Memerismenai that is to say distributed or deuided particularly vnto euery one which also are thrée in number according to the three partes or portions of time to wit present past and to come And Lachesis forsooth being the
we were not taught by the Euangelists Math 1. Luke 3. very cleerely and manifestlye that euery thing was so disposed and ordered by the Lord him selfe vnto whom it séemed good by such a meane to amplifie the stock and familie out of which Christ was to be borne and to vse the lewde and naughtye will of Iuda vnto good Furthermore Ioseph being entred into Egipt what dooth he Is he raised by and by to the administratiō of the common wealth or doth he hastily thrust forward him self to intermeddle with hard difficulte affaires No verily The Lord would haue as yet many things to goe betweene Ioseph was already before once solde Genes 39. and not to any of the common sort but to Potiphar the cheefe steward of Pharaoh who beholding him to be adorned with excellent giftes of body and minde betaketh vnto him the charge of his whole house and of all his goods And thus would the Lord as it were prepare Ioseph after a sort to vndertake great and waighty matters afterward and to liue in such a place as where occasion might be giuē both to heare and learn many things Which that it might the more conuenientlye be accomplished the Lord made such signes to appeere in Ioseph as wherby al men might vnderstand that euery of his actions were especially gouerned by the heauenlye prouidence Wherupon the Scripture there in that place prouoking vs vndoubtedly to the consideration of God prouidence euery where woorking dooth somtimes repeate that God was with Ioseph and made all thinges to prosper that he tooke in hand Now come we to those meanes which it pleased God to vse in aduauncing Ioseph to so excellent a dignitie Doubtlesse to mans reason they might be though very fond and foolish yea and some of them such as by which we might gather that Ioseph was rather forsaken of God then holpen For why he must fetch his beginning heere from the foule and filthy prison and must tread his firste step to glory through the path of extreame shame and ignominy Potiphars wife burning in lust and feigning lies touching force to be offered vnto her by Ioseph was the cause that he being guiltlesse and innocent was cast into prison But certainly Gods prouidence fleapt not in the meane time as busilye disposing how out of the sinne of a shamelesse harlot and the misteries of his seruant wrongfully vexed he might raise and procure many good thinges First he brought to passe that Joseph was very well liked accepted of the ruler of the prison and in that respect was so muh the better prouided for For thus saith the Scripture expressely But God was with Ioseph and gaue him fauour in the sight of the maister of the prison Heerupon the ruler committed also vnto Ioseph the charge of all the prisoners And so Ioseph euen in bonds yet the Lord so ordaining beareth ruler so trulye might it be saide that he all the time he was in Egipt did nothing els then exer cile a perpetuall kinde of gouernement play the part continually of a maister that was solde to be a bond seruant He had borne authoritie in Potiphars house he beareth authoritie in the prison and euery where happily it remaineth only that he be preferred ouer all Egipt to gouerne it with like felicitie And to this dignity he was aduaunced by this occasion There were in the prison at that time Pharaohs Butler and Baker as it is written Genes 40. These men as it happeneth sometimes had Dreames wherwith they were not a little troubled But note héer againe that dreames are induced of God and that not without a cause Ioseph as he was taught of God for so he saith there Are not interpretations of God declareth the signification of the dreames saying that they are most certaine fore demonstrations touching the issue of either of their cause After three daies the thing it selfe approued the trueth of the interpretation whilste the one as Ioseph had foretolde was hanged vpon a tree and the other restored to his former office But when two yéeres were expired after that King Pharaoh him selfe Genes 41. is vehemently troubled with strange and vnaccustomed dreames neither desired he any thing so much as to hear of some one that could tell him the meaning of them and what they betokened Sée héere the counsell and purpose of God When as there could none be found among all the wise men of Egipt of which sort there were thē many that could say any thing in effect to the matter the Butler not doubtles contingētly or at al aduentures but God plucking him as it were by the eare remembreth Ioseph and sheweth Pharaoh of his dexteritie in expounding and interpreting of dreames Pharaoh forthwith commaundeth him to be brought out of prison vnto his presence without any delaye telleth him his dreames and requireth him to declare the meaning of them There Ioseph referring all thinges as was méet and conuenient to the prouidence of God Not I saithe he but God shall giue answere for the welfare of Pharaoh And a little after Both Pharaohs dreames are one and God hath showed vnto Pharaoh what he is about to doo Again And this is the thing which I haue said vnto Pharaoh that God hath shewed vnto Pharaoh what he purposeth to do And againe And because the dream was doubled vpon Pharaoh the second time beholde the thing is established by God and God will make haste to perfourme it Then the which what could be spoken more grauelye or how could it be more cleerelye expressed that all thinges that are come to passe by Gods ordinance and that they must of necessitie be accōplished which he hath once determined God forbid therfore that either in Pharaohs dreams or in Iosephs deliuerance or in any other actiōs whatsoeuer we should giue any place to Contingence Certes Pharaoh him selfe and al his Courteours acknowledged Gods prouidence so effectually woorking in Ioseph and extolled the same with praise For hauing heard the most wholesome counsell and aduice of Ioseph touching the gathering vp of the fruites into the barnes during all the space of the seauen fruitfull yéeres Pharaoh said vnto his seruāts Can there be found any such man as this in whom is the spirit of God Then said he to Ioseph Forasmuch as God hath shewed thee all this there is no man of wisdome and vnderstanding like vnto thee Thou shalt therfore be ouer mine house and at thy commaundement shall all my people be armed and only in the Kinges throne will I be aboue thee c. Then Pharaoh called Iosephs name Zaphnath Paaneah as a man would say the searcher and expounder of hidden misteries Beholde how that now is perfourmed in Ioseph which God had alreadye determined and how that whatsoeuer things are hither to doone were procured by the singuler prouidence of God and especiallye directed to this point namely that Ioseph might be advanced to the gouernemēt of the whole Kingdome of Egipt What man
pondering al these thinges in his minde would not maruell at the prouidence of God so intentiuelye watching and carefull euen in the least thinges for mans saluation But we make not an ende héere as yet there remain some things in the historye of Ioseph most woorthy to be obserued Whilest the famin raged and ranged through out the whole worlde Iacob hearing Genes 42. that there was Corne to be solde in Egipt sendeth ten of his Sonnes thither to buye foode who when they were conie thither they worshipped the Lord of the land suspecting nothing lesse then that he had been their brother Ioseph Where it is straight waies added And Ioseph knew them to be his bretheren but they knewe not him And Ioseph remembred the dreames which he dreamed of them Beholde Ioseph a diligent marker and obseruer of Gods prouidence weigheth with him selfe that it fell not out by Chaunce or Haphazard that he being a. childe long before had dreamed that he should one day be woorshipped of his bretheren For he séeth now the selfesame thing to be fulfilled indeed Yea and they also when it was laide vnto their charges that they were crafty spies and for that cause were drawen into prison they construed that they were not brought into danger rashly and without cause but by the iust iudgement and ordinaunce of God for thus it is in the text And one of theÌ„ said vnto another verily we haue sinned against our brother in that we sawe the anguish of his soule when he besought vs and we would not heare him and therfore is this trouble come vpon vs. For so did extreame necessitie wring this confession from them touching the care and gouernement of God in and about mens matters Albeit it appéereth that therefore also was this confessioÌ„ made and brought to light to wit that therby Ioseph him selfe might farre more vehemently be moued that from theÌ„ce foorth he might conceiue such deuices in his minde as wherby he might drawe as well all his bretheen as his Father also into Egipt For why hitherto tendeth all that now dooth followe For it behoued of necessitie to be fulfilled not onlye whatsoeuer was determined touching the aduauncing of Ioseph to the highest top of dignitie but also in like maner what soeuer God had once decreed from euerlasting touching the bondage and seruitude of the Israelitish people in Egipt by the space of fower hundred yeeres togither whereof also he had how long before Genes 15. certified his seruant Abraham To this thing therfore will the Lord from hencefoorth direct the drifts and counsels of Ioseph neither yet by any humane consultations though euen of the holy fathers themselues which had heard no doubt of it by Abraham and if we beholde the iudgement of mans reason they ought worthily to haue fled from it might that eternall decree be letted or hindered Let vs sée therfore what means the Lord vsed to the accomplishment heerof Ioseph dismisseth not the men whome he called spies but vpon this conditioÌ„ that one of them should remaine in bondes and the residue make promise that they would bring with them their yongest brother also of whom they had made mention Furthermore he prouided that the monye which euery one brought should priuily be conueighed into euery of their sacks There is nothing doon héere Contingentlye or by Haphazard For by these meanes it behoued them to be constrained to kéepe touch to the end they might hasten their returne into Egipt to know more neerelye the Lords will and pleasure in time conuement Verilye they finding their money in their sacks could not otherwise iudge but that God caused it so to be What is this that God hath doon vnto vs say they Wherfore their Corne being spent partly to restore their suspected money and partly to deliuer Simcon out of captiuitie they are compelled to goe againe into Egipt and to carry Beniamin their yongest brother with them as they had promised Genes 43. neither could they procure corne to be brought them by any other meanes But whilest they going away the second time their father Iacob praieth and wisheth wel vnto theÌ„ in this wise God almighty giue you mercy in the sight of the man that he may deliuer vnto you your other brother this Beniamin the godly olde man giueth a notable testimonye that he dooth ascribe onelye vnto God alone whatsoeuer should happen or betide neither beleeueth he that any thing could fall out Contingently or without cause But neither is it in vain that at their fathers commaundement they carry giftes with them also This was conuenient for those that should not only by a vaine and long custome in a receiued kinde of gesture but also verily and in deed giue reuerence and woorship And in that Ioseph wheÌ„ his brethren were come commaundeth them to be brought into his house and great chéer to be prepared for them afterward also maketh merry with them it auayleth to this end and purpose that they beholding so great a dignitie and power might be moued to the greater reuerence which thing they them selues doo after a sort confesse when as the Scripture maketh mention they saide they were brought in to th' intent that beeing circumuented they might be brought into bondage and for feare of so great a mischéefe they declared to the steward that they had brought the money againe without fratâ—de that was found in their sackes And afterward the siluer cup by Iosephs procurement being bestowed in Beniamins sacke Genes 44. was a mean most fitly deuised whereby they might be admonished to yeeld themselues willingly to Ioseph into bondage as the woordes of Iuda doo not obscurely signifie God saith he hath found out the wickednes of thy seruants beholde we are seruants to my Lord both wee and he with whom the Cup is found To which ende appertaineth the long oration made there touching that matter At the length when the brethren had now so oftentunes woorshipped him so oftentimes saluted him as their Lord and Master Ioseph séeing the true meaning of his dreames to be fulfilled openeth him selfe Genes 45. vnto them signifying that he is the very selfesame Ioseph whom they long before had solde to the Ismaelites trauailing into Egipt and to the end he might rid them of feare he eftsones repeateth that he was not sent thither of them but of the Lord and that verily to the safetie and preseruation of them all And certes with so many sundrye euents and dangers comming betwéen growing in no wise by Contingence or Haphazard ought that once to be perfourmed which the Lord had preordained touching Ioseph and by what meane God prouided in the cause of Ioseph such an end by the same also prouided he all thinges which he knew would be necessary and fitte to the same end Last of all wheÌ„ the olde father Iacob Genes 46. goeth with his whole familye into Egipt that it came to passe by Gods disposition euery man may vnderstand euen by his
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
sodenly falling or part of the pit chinking or eliuing will peraduenture smother thee If thou goest down into a den or dungeon euen héere likewise whatsoeuer is aboue thée leaneth vpon thy neck and threateneth to fall-vpon thée If thou clime vp a stéepe hill the tripping of thy faâ—te will cast thée downe headlong If thou wandrest in the valley look warily about thée least some hidden guife or whirlepoole doo swallowe thée or at leastwise put thée to thy plonge If thou art to iourneye through the wood euery trée standeth as a clubbe lifted vp aloft to kil thee And that I may once drawe vnto an end ther is nothing extant in the nature of things though otherwise necessary and for many causes profitable to mankinde from the which ought not againe some dammage yea sometimes great displeasure continually to be feared The most beautifull Sunne and lightsom starres without the which mans life is to be accompted no life at all doo yet for the time bring some discommoditie with them as when the Sunne with his vehement heate dooth debilitate and enféeble mens braines or when togither with him other celestial bodies also by their obscurations and defectes and by their staÌ„ding motions doo procure vnto things below ouer which they beare no small swaye the causes of many alterations yea doo now and then diuersly affect and moue the very bodies and mindes of men also But omitting all these thinges let vs look laâ—t of all vpon the only masse of mans bodye and peruse the same by partes and there is no doubt but we shall perceiue that it is nothing els then a publike receptacle nest and hostrye of miseries and that how many small members there be in the body so many kinds there are of dangers and diseases What saide I how many members I might more truelye say that to euery member are procreated innumerable sortes of diseases The eye doubtlesse is a very small part in the head but with how many maladies thinkest thou this is encombred There are ingendred in it the pinne and webbe the blearenes of the eyen the drye itch in the eye the wart in the eye lid the grauel in the eye the dazeling of the eyen the filme of the eye the staring of the eyen the falling of the eye lidde the dimnesse of the eye the poorblindnes of the eyen the knob in the eye the pricking in the eye the dropping of the eyes the squint the swelling of the eyes the turning of the eye liddes the vnnaturall standing of the eye liddes the pimple in the eye the pearle in the eye the scurumes of the eyen the swelling and grossenes of the eye liddes and who is able to reckon vp all the impediments of this sort Now by the greeuantes of the eye alone which yet we haue not all set downe in accompt consider thou with thy selfe how many and how great may be the diseases of the other members which are farre greater and larger then the eye It pitieth me doubtlesse yea it pitieth me for mans estate conditioÌ„ as oft as I enter into the coÌ„sideration of these miseries which man carieth about with him in his little body neither can he euer shake them off Will we or nill we we must graunt that ther is nothing created amongst all liuing creatures more wretched or vile then man if I meane the weake disposition of the body be considered in it selfe Which thing that we might the more easilye acknowledge and ofte call to minde it is ordeined by God the author of nature that we should fetch the first beginninges of our life immediatly from crying and weeping and againe that we should lay down the same with great sorrow and gréefe Seeing all these thinges are thus from whence I praye thee or from what matters shal wretched man haue comfort in so great distresses if not from this knowledge that God taketh care of vs of our affaires and deliuereth vs continually out of infinite dangers Which of vs can so much as breathe when we list nay which of vs shal be able to doo that if we be not certainly perswaded of the Lordes helpe that gouerneth all thinges and he giue vs power so to doo For séeing there is iust nothing any where in the which are not moste certaine annoyances and perilles prepared at an inch and our whol life hangeth by a twine thread nay by a silly haire so as a thousand I say not diseases but deathes doo continually hang ouer our heads and wander before our eyes doubtlesse we must not thinke that we can abide in safetie so much as one minute of an houre except the Lord by his wise prouidence and gracious good wil and pleasure doth deliuer vs from al hurtful and noysom things In that beeing borne thou wast not strangled betwéene the Midwiues handes that in the time of thine infancie thou perishedst not by fire or water or by some other meane through the negligence of thy parentes that in thy childehoode and yong yeeres thou becammest not blinde or lame of thy lims through thine own folly and rashnes that being afterward growen in age thou wast not slaine by some body that met thee saluted thée or that feigned freendship with thee or that eat and drank with thee or else by one that professed himself to be thine open enemy that now thou art not beguiled or any other way cast into danger by some one that bargaineth with thée in that thou art not molested by thy neighbors nor iniuried by strangers in that thou art not troubled with discommodities in mariage which are wont to spring partly from the wife partly from the children and partlye from the cares of housholde affaires in that thou art not stripped of thy goods in that the might ye rage not against thee and thrust thee from thy seate and dignitie in that thou art not killed with the fall of thine house in that thy meat and drink doo not hurt thée in that thou art not wounded with the edg-toole which thou handlest in that no beast dooth violence vnto thee in that thou art not drowned in the waters in that the earth dooth not open her mouth and deuoure thee finallye in that thou art wonderfully deliuered from innumerable inconueniences which doo dayly and continually hang ouer thine head and proceed as well from men as from the deuill and from other creatures which the deuill also indeuoureth oftetimes to turne to our destruction in all these thinges I say which we know are wont euer and anon to come to passe and therefore ought to iudge that they may also take effecte and be accomplished in vs thou oughtest to admire and blaze abroad with praise the onely prouidence of God yea to ascribe thy whole safetie and preseruation only and alone heerevnto And this is that which the Psalmes doo teach and all the sayinges of the holy fathers in the sacred Scriptures euery where extant wherin the Lord is celebrated as
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
in this place 1 That miseries of all sortes are sent of the Lord. 2 That miseries are sent for sinnes and not only externall but also internall wherewith the conscience is troubled 3. That no helpe or succour can doo vs any good but so far-foorth as the Lord hath ordained 4. That in seeking first and before all thinges for helpe we must seeke it rather from the Lord then from any creatures First seeke the Kingdome of God saith he and all these thinges shall be ministred vnto you And Except the Lord buylde the house they labour but in vaine that builde it c. Psal 127. And when they cryed The second part of the proofe touching their deliuerance And the verse is interlaced It is to no purpose to repeate the thinges that haue beene before declared For he brought them out Beholde againe the Lord dooth all in all He woundeth and he healeth he maketh the hart sorie and he maketh it merrie Albeit it may seeme that second causes doo somewhat to the deliuerance of the afflicted yet the matter commeth to this point that all things ought to be ascribed onely vnto the Lord to whom it seemeth good to woork effectually by second causes as by fit tooles or instruements So Peter Act. 12. was indéede by an Angell brought out of prison and yet afterward beeing returned to the brethren he telleth them how the Lord had deliuered him 15 Let them therfore confesse before the Lord his louing kindenes and declare his wonderfull woorks before the Sonnes of men 16. For he hath broken the gates of brasse and brast the barres of yron asunder A conclusion hortatory as in the proofe before going with a repetition of the cause drawen from the premises for the which all men ought to â—ing praises vnto the Lord. But inasmuch as hâ—â—â—â—eth heere inespeciallye with those men that are endangered for the contempt of the woord this place is diligentlye to be noted for the time that now is For vndoubtedly we ought to iudge that as imprisonments so also all other publike calamities whatsoeuer happening thick and threefolde to men in these daies haue beene sent for the contempt of Gods woord Wherfore it behoueth vs to be awakened as out of a dead sleepe to esteeme more reuerently of the woord of God that we may willinglye heare it and indeuer to liue after it Neuerthelesse though it be saide heere that the wicked suffred imprisonment for the contempt of the woord yet is it not meete to iudge by and by that al those are wicked or contemners of the woord whom we see to be cast into prison For euen the Godly also doo fall oftentimes into the like danger which also commeth to passe for those causes which we haue noted before when we proued that calamities are sent of God iustly and for our great good benefite But for this cause especially speaketh he of the wicked that therby we might be giuen to vnderstand that the comforte touching deliuerance from such a danger to be looked for belongeth indifferently both to the godly and vngodly For if so be God â—â—liuereth the wicked out of adâ—â—â—â—â—tiâ—â— how much more will he deliuer the godly and elect And there is no doubt but that the Holyghost would therfore paint out the wicked punished for their sinnes and afterward deliuered rather then the godly that namely by this occasion Gods mercy might be enlarged and appéere to be the more famous and notable For séeing he vouchsafeth to heare graciously euen the enemies of his glory and such as haue deserued nothing but wrath and eternal damnation when they haue called earnestlye vpon him for his mercy and deliuereth them from the miseries wherwith they are oppressed this doubtles is a token of rare and singular clemency if we shall speake after the manner of men and Gods bountifull goodnes is by this means more ennobled renowmed then can possibly be vttred or expressed For why this is the proper and peculiar woork of God Wherfore all sorts of men indifferently aswell the godly as the wicked for what cause soeuer coÌ„ming into the perill of imprisonment ought to be partakers of this present comfort and to drawe vnto themselues the things that are héer spoken as touching Gods prouidence and goodnes If a man therfore beeing falsely accused and void of all blame be cast into prisoÌ„ as Ioseph was if any man be so ill dealt withall only to satisfie the lust and plâ—asure of a tyrant as Herod held Peter in prison to corry fauour with the sickle multitude if any man suffer as much for reprouing ouer sharply of sinne and for his constancy in defending the trueth as Micha Ieremy Iohn Baptist and many of the Apostles were delt withall finally if any man for offences committed as Pharaohs baker dayly marry malefactors are be subiect to the like danger let him cal vpon the Lord with his whole hart and there is no doubt but by faith he shall obtaine mercy as this proofe plainely testifieth that the conteÌ„ners of the woord were delinered Further wheÌ„ he speaketh of imprisonmenâ—â— it seemeth conuenient that we vnderstand such other miseries also to be ment as are annexed to imprisonment or as are wont for the most part to follow it as great and gréeuous accusations torments the iniquitie and crueltie of the iudge reproches and reuilements paines or penalties set and to be short the most bitter sentence of shaw full death which things vndoubtedly dover and torment the minde more then can in words be expressed But because to stand particularly vpon euery of these would be an infinite worke we think it sufficient for vs if by the way we admonish that against all those crosses in like manner as against the discommodities of imprisonment manifolde consolations may be drawen out of those thinges which haue hither to béene declared 17 Fooles by reason of their transgression and because of their iniquities are afflicted 18 Their soule abhorred all manner of meate and they were brought euen to deaths doore 19 Then they cryed vnto the Lord in their trouble and hee deliuered them out of their distresse 20 Hee sent his woorde and healed them and they were deliuered from their diseases They that expound this Psalme touching sprituall daungers onely appertaining to the soule say that it treateth heere of such as after they haue beene once glutted with the woord of God where before they wandred in the wildernes and were long pyned with hâ—uâ—er and where the impediments which letted theÌ„ from well dooing are taken away and remoued do yet begin againe to loathe and contemne the worde of God their spirituall foode neither do they passe any more for the word but are stâ—â—k and remisse in well dooing yea altogither cold and frozen An example of which matter was to be seene in the Iewes which had the law and diuine oracles yet they liued not ther after but as dogges returning to their old vomit as though there had no
law at all been giuen vnto them they led a moste soule and filthy life In like manner may it be iudged of those that receiued the gospell in the begining of the preaching of the Apostles that in our time haue taken vpon them to reform Churches Certes the Apostle 1. Corinth 4 seemeth to vpbraide them with such a like thing when he saith Now yee are full now ye are become rich without vs ye haue gotten a kingdome c. For euen now began they to despise the Apostle as though they had no more stoode in need of his doâ—trane But more cléerly of such a lothing of the word we may read 2 Pet. 2. And by this meanes in very deed are men brought to deathes doore or to the gates of death Wherfore such menace againe healed when the Lord vouchsafeth to send againe his worde Christ I meane to the Iewes or sound doctrine which is at all times by chosen Prophetes and ministers reuiued to the and that al that beleene might be saued But that we may returne to our simple manner of interpreting the Scripture and expound this place of outward perills and dangers this is the third proofe proouing that the mercye and goodnes of God is to be feene in all things drawen from the example of them that fall into diuers and dangerous diseases and also are in hazard of life and yet notwithstanding when they call vpon the Lord for helpe they are againe restored to health Such examples we may sée dayly Who is he that hath not felt great greefes and heauinesses in his body and béene at one time or other at deaths doore especiallye in the time of some common plague or of other noysom and contagious diseases And yet we see them to be deliuered and to liue still though not greatly thankfull to God therfore Therfore it behoueth all men so much the more dilgently to haue an eye vnto this present Psalme because there is none almost that hath not felt some of the miseries at least which are heere mentioned some wonderfull deliuerance out of the same And he dealeth again with the vngodly punished for their sinnes deliuered for the self-same causes which we noted in the proofe next before namely that both by this occasioÌ„ Gods mercy might be amplified and made more famous whereby he dooth good euen to his enemies and also that the godlye might thereby be assured that they likewise when they are in like manner afflicted shal be deliuered by Gods bountie and goodnes Fooles by reason of their transgression first he setteth down the cause why calamities are sent of God saying that for sinnes men are afflicted that is that Gods iustice might be commended wherby the vngodly are worthily punished secondly that men beeing plagued for their transgressions might haue cause to repent and to abstaine from sinne So there is a double vtilitie héere to be considered and either of them wonderfullye auailing to comfort Neither dooth he simply say that men are afflicted for their sinnes but firste also he premiseth something saying Fooles because of their transgression Where it is to be noted that there is some difference betwéen the Hebrue and the translation of the Septuaginta For these haue it thus He tooke them out of the way of their iniquitie for by reason of their transgressions they were humbled And the sence is that men are humbled and afflicted for their sinnes and that because the Lord wil by this meanes withdrawe them from sinne and call them home from their wicked and vngodly life Which sence is sound and godly and it teacheth that men are punished to the intent they might bethinke themselues of repentance and be brought by afflictions to amendement of life And in the Hebrue it in reed thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the sence whereof is this That men are made fooles and blinded through sinne and therfore are worthily punished of God for sinne Whereby we may note here that the contempt of the woord which was described in the example aforegoing hath blindenes and foolishnes following it altogither after the same manner that the Apostle Rom. 1. describeth them that despised the truth offred to be made frustrate in their imaginations and their foolishe hart to be darkened When they professed them-selues to be wise they became fooles c. From whence we learne heere out of the sence which is in the Hebrue that this is the effect of sinne namely that by it men are blinded made fooles and at length become brute beastes Which effect of sinne ought woorthily to fray all men from euill dooing And they are saide to be fooles because they refuse the most excellent counsell of God which he hath propounded vnto vs in his woord And this foolishnes followeth very orderly the contempt of the woord whereof hath béene spoken in the proofe before going For the woord is indéede first offred that no man should be able to alleadge any excuse But when they reiect and abhorre that it is of necessitie that they fall most fondly and so be plundged in perpetuall folly Their soule abhorred all manner of meate Now he describeth another kinde of danger laide vpon men by reason of sinne And he nameth no one certain contagious and perillous disease by the which it might be proued that sinnes are punished but he generallye discribeth the extreme danger that groweth out of euery disease insomuch that in truth this present place may serus to minister comfortes against all fortes of sicknesses yea euen when men are brought to the vttermost hazard And there is no disease so little which in time will not growe to this point For this cause vndoubtedlye it is that the Holy ghoste hath so framed and fitted together this present place Wherfore he cunningly painteth out one that is in extreme danger through the rage and crueltie of his disease Their soule saith he abhorred all manner of meate Then doo we despaire of the health and recouerie of the sicke party when he not onelye desireth no meate but also loatheth and abhorreth it When he is once come to this passe there is no likelyehoode at all of any longer life And therfore he saith All manner of meate that is not onelye that which nourisheth quickeneth and confirmeth the members to the prolonging of life but also that which pleseth and delighteth the tast For otherwise some things are woont to to be prepared for sicke folkes which though they doo not greatly nourish yet are they prositable for this cause that by their strangenes and sweetenes they might prouoke a queysie stomack And he addeth They were brought to deaths doore In one woord and by a Rhethoricall similitude he describeth the most certaine perill and hazard of life And it is a phrase of spéech proper and peculiar to the Scripture such almost as are the descriptions of death in the Poets whilest they feigne that death hath his mates and companions c.
which are perceiued to be in the Land-dwellers themselues and peoples or common-weales The former example concerned the very lands or cuntries themselues this the dwellers or inhabiters of them And it painteth out the poore and needy who first of all begin to dresse and manure a place that laye before vnhusbanded to builde Cities to sowe the fieldes to plant Viniardes in such wise that they are eftosoones encreased made rich and raysed to great power and dignitye But shortly after they are againe suppressed their power and glory is by little and little diminished vntil at length they fall to vtter ruine and decay An example heereof we may sée after a sorte in the people of God who were before fewe in number and had a very small and base Common-weale what time they came firste to the land of promise But afterward in processe of time the dignitye of their Common-weale grew vp and encreased insomuch that in the daies of Dauid and Salomon it was aduaunced to the highest point of honour and renowne Notwithstanding after a fewe yéeres their Common-weale againe decayed and was miserably defaced yea and at length they were all caried away captiue and their whole Cuntry destroyed so as from that time forward they could neuer be restored again to their former dignitie But more cleerely may such euents and successes be seene in the beginninges procéedings and subuertions of Monarchies and Kingdomes which haue béen famous and notable Amongst all other and speciallye of the Babilonicall and Romaine empire the first beginninges and originals were very base namely such as in barren and desolate Cuntries were first enterprised and taken in hand by a Hunter and a Shepheard who immediatlye gathering strength by violence and oppression of the next borderers found the meanes in some sorte to encrease their owne estate insomuch that afterward their power grew exceeding great hauing vanquished and subdued euen many and mighty nations but when they had now no waies or meanes left to climbe any higher they fell downe as fast and were by their owne proper poize weight ouerwhelmed and oppressed so that we may well say there were indéed such mightye Monarchies but they are gone and their place no more to be found In all these things therfore ought the power goodnes and prouidence of God deepely to be considered of vs and highly to be praised and commended And with apt and fit woords hath the Prophet expressed his meaning He calleth the poore and needy and such as were obscure persons and destitute of all succour Hungrie such as we may say the Isralites were when they entred into the land of promise likewise Nimreth the Hunter and the Shepheards that builded Rome And these prepare a Citie to dwell in Pouerty is the inuenter mistresse of artes Nocessitie compelleth men to deuise and attempt many thinges which otherwise should neuer be attempted nor taken in hand Therfore the hungrye and needy are painfull and diligent to prouide thinges necessarye for this life to encrease riches and in processe of time to accoÌ„plishe great and mighty matters Yea and all thinges are disposed in an apt and very good order 1 they prouide a Citie and dwelling places 2 they sowe the feeldes 3 they plant viâ—i aâ—des 4 they gather in the fruits 5 their flockes and Cattell are increased and multiplied And this is the way and manner euen in nature it selfe and perteining to good husbandry wherby wealth and substance way be encreased and this distribution comprehendeth all apt and orderly means which are required to the encreasing and enlarging after an honest sorte of the Common-weale Againe in the other parte touching the decay or decreasing of the same Common-weales the partes and members are with like elegancy and in an excellent order disposed Againe saith he they are diminished and brought lowe this he vttereth generallye in this sort And he addeth the causes or meane For their imperious gouernement saith he that is for their oppression when namelye God stirreth vp others to oppresse them As the Iewes were oppressed by their next neighbours and by nations a farre off and the Babilonians by the Persians the Persians by the Medes the Medes by the Grecians the Grecians by the Romaines the Romaines by the Gothes Vandals and other peoples which brought destruction to the Romaine Empire So also all other Common-weales though neuer so flourishing in prosperitie are by warres and violence of other that are stronger and mightier battered and ouerthrowen By or through euill that is to say calamities publikely sent such as are contagious diseases the plague or pestilence wherby great and populous Cities become voide and empty and such like euils as diminish the number of the people By affliction that is to say sorrow and heauines of minde which euen killeth and destroyeth men by reason of the calamities which they see and féele And so there is héere a certaine forme of inlargement to be considered and these things touching decreasemeÌ„t ought to be opposed and conferred with those that are put before in the former parte touching encreasement And we haue héere in this place no few enstructions of pietie and godlines First in that he saith And he placeth there we learn that we are directed by the Lord whersoeuer we become and that people are by the Lord conueighed and translated whithersoeuer it pleaseth him 2 In that he saith He placeth the hungrie we learne that the Lord hath regarde of the poore and néedy and therfore that we must not dispaire though we be distressed euen with extreme necessitie 3 That pouertie is rather a prouocation vnto vertue then a let or hinderance and that all men become more diligent and cheerfull by it then otherwise 4 We learne that it is no sinne to builde houses to plough the feeldes to plant Viniards to prouide Cattell but that we may fréely by honest and lawfull meanes encrease our substance so long as we doo it without the hurt or preiudice of our neighbour And we knowe that thus the holy Fathers did institute their houshold matters and encrese their possessions 5 We learne that the Lord hath a speciall and peculiar care of all thinges yea euen of our beastes and Cattell and of most vile and abiect things 6 We learne that in all these things our endeuours take no place except the Lord vouchsafe to helpe vs with his blessing and to giue an encrease And therefore if any thing come well to passe it is to be ascribed onelye to the Lord and we are to thank him for it 7 We learne that it falleth out againe by the good will and pleasure of God that our goods and substance doo decrease and therfore that we are pacientlye to take in good parte whatsoeuer the Lord shall determine of vs. 8 We learn that God hath diuers and sundry waies and meanes to punish and humble vs for our sinnes And if at any time we perceiue our goods to waste and yet cannot finde out the
superfluous distinctions to minister occasion of brauling and also of doubting of the power and goodnes of God And seeing the Scripture dooth euery where and very apparantly testifie and declare that the Lord moueth inclineth exciteth the hartes of men hath them in his hand directeth and draweth them also that the Lord caused them to fall blinded hardened deliuered into a reprobate sence againe that the Lord woorketh in men and by men that which seemeth right in his own eyes and that the will of the Lord is euery where doone and accomplished likewise that the goinges willes and actions of men are ruled and gouerned by the Lord further that the Lord giueth power strength and might either to doo or not to doo any thing Item that the Lord punisheth the wicked and approueth the godly by sending of sundry and variable successes vnto them to be short that he dooth all things after his own goodnes power and instice and willeth and disposeth to be doon whatsoeuer is doone neither that any thing is so vile and base or in our iudgement also hurtfull out of the which he draweth not some good moreouer that we see all these thinges and the Holy Ghost to speake simply in this wise It cannot be but that offences shall come Math. 18. It cannot be auoided but that offâ—nces will come Luke 17. Againe The Scripturâ—s must needes be fulfilled c. Luke 24. And There must be heresies among you 1. Corinth 11. Last of all sith in other places these and such like proper phrases of speeche are ofte times met withall and all of them most apt to celebrate and set foorth the glory of God with such reuereÌ„ce and deuotion as is most fit and requisite Let vs learne and inure our selues to vse such and the same also and as ofte as we speake of Gods prouidence let vs sprinckle them in our speeches and communication vtterly abandoning all monstrous woords and vaine and friuelous distinctions Certainly as for the holiest and learnedst of the fathers we see them to haue béene contented with a very simple and plain manner of speaking Chrisostome expounding that of Iohn 18. It is necessarye that offences should come It is necessary saith he that they should come but to perish it is not altogether necessary A little after he addeth He foretelleth for a certaintie that offences should come and so much is expressed in other woordes of Luke 17. It cannot be auoided but that offences will come Albeit that in that place some thinges are spoken which may seeme doubtfull vnto him that is not very attentiue as that it is not signified by the Lords woordes that the life of men is subiect to the necessitie of things perhaps he vnderstandeth by the woord Necessitie the Philosophers Fate or desteny and then speaketh he most truelye yet are many thinges propounded also most woorthy the reading and to this present purpose very fitte and conuenient But in the mean time he maketh no mention at al of contingence or of necessity of coÌ„sequence Augustine de libero arbitrio lib. 5. cap. 3. doubteth not to affirme that all things come to passe by necessitie which come to passe in the creatures of God and that because God hath already determined it according as may stand best with the order of that vniuersitie of thinges which he hath created For he doth not alter his wil and purpose in the gouernment and administration of thinges And in the meane season he dooth most cléerly teach in that place how it is to be be vnderstood that we sinne voluntarily by our own will Againe De ciuitate Dei lib. 5. cap. 10. he saith That there is a certaine necessitie called ours which is not in our power but although we be vnwilling yet it worketh what it may as is the necessity of death and a certaine necessitie wherby we say that it is necessary that a thing should so be or should so come to passe as it is necessary that God should euer liue and foreknow all thinges So saith Augustin Neither doo I yet see any thing that may make to the establishing of Contingence or Necessitie of Consequence albeit I am not ignorant that the same destinction is attributed vnto Augustine him selfe quest 23. Can. 4. Nabuchodonosor I feare least it be taken out of some counterfet woork foisted in amoÌ„gst his No lesse soberlye in handling of such places haue the residue of the Fathers spoken of whome the greatest number made conscience in borrowing so much as one woord out of the Philosophers schoole that might cast any suspition or scruple of error into godly mindes Neither is there extant in any whose authoritie at least is of any accompte in the Senate of the Doctors of the Church especiallye the more ancient either the woord Contingence or that distinction wherof we haue spoken Which thing seing it is so we vnderstand that is our partes and duties studiously to auoide the perilous innouations of woords and vaine destinctions and on the other side to vse plaine and vsuall phrases such especiallye as are conteined in the holy Scriptures And theÌ„ doubtlesse will all men iudge that we thinke reuerently of diuine matters when they shall perceiue vs to speake of the same properlye and without offence But to the intent we may aswel yet more euidently confirme that all thinges come to passe by the necessitie of Gods prouidence and nothing contingently or by haphazard as also that we may set before all the godlye as it were in a table how and after what sort it behoueth them to vse the places that entreat of Gods prouidence and the phrases wherin the same matter is handled in reading of the holy Scriptures We suppose it will be athing woorth our labour if we propound certaine historicall examples out of the Scriptures and consider in what points the force of Gods prouidence dooth vtter declare it self Now ther is extant great plenty of such examples but it shall be sufficient for vs to haue produced only twaine the one shal be of Ioseph sold of his brethren the other of Absolon rebelling against Dauid his father Intending therfore to speake of Ioseph we are to consider first and formost what the Lord by his Prouidence determined inespeciallye to make knowne in him He had determined to preferre him at the length to the gouernment of the land of Egipt to the end he might there become a helpe and comfort to his Father Iacob and to al his brethren in prouiding things necessary to liue withall in the time of an vniuersall famin and that by the same occasion also the posteritie of Abraham might passe into Egipt there to serue in bondage and thraldom as God had foretolde long before vnto Abraham it should come to passe Genâ—s 15. But now beholde I pray you by what meanes God determined to bring this thing to passe First it is written Genes 37. that Ioseph was beloued of his Father aboue all his bretheren and that he was
clad also in a partie colloured coat and for that cause became very much hated of his brethren Beholde a certaine beginning or entry into the matter though appeering onlye a farre off from the which afterward it came to the platforme touching the selling of Ioseph and which although it were euill God intended to vse to the procuring of much good Heerupon Ioseph hath dreames in appeerance and outward shew very absurd but in trueth most certaine prognostications of great and most weighty matters to be accomplished in him As for Dreames they might seeme if any other thing at all to fall out especially by contingence or haphazard as that which are accounted for light and vaine thinges and yet that they were sent of God the very sequell of the matter did declare Doutles it is meruailous to beholde the maiestie of God occupied euen about the disposing of mens dreames And for the same cause were these dreames very much suspected of his bretheren for they priuily feared that it might one day so come to passe as the dreames did portend their conscience no doubt telling them somwhat touching the power of Gods prouidence wonderfullye ruling and ouer-mastering mens matters And concerning his Father it is expressely added that he kept this saying diligently in his hart By which testimony the holy ghost declareth that he was a most reuerend regarder of the diuine prouidence and that he considered right well that those dreames were not sent at all aduentures but by the will of God yea for great and weightye causes But how came Ioseph into Egipt God put into the minde of Iacob to send Ioseph into the fieldes to séeke vp his bretheren Neither in deede was this very thinge doone with-out the determinate puppose of God Ioseph beeing departed stayeth in the feelds wher he findeth one that setteth him the right waye and besides telleth him tydinges of his bretheren where they are As yet there was nothing doone without cause For if this man had not been met withall perhaps Ioseph being wery would haue returned home and of the busines should not haue gon forward Wherfore albeit it may appeere that these thinges came to passe by contingence or haphazard yet is it plaine that nothing was doon without the dispensation of God And loe Ioseph was no sooner come into the sight of his bretheren but that they all eftsoones conspire his death They conceiue in deede a detestable fact but yet such as the Lord will immediatly alter out of which shall come a singuler good Onely Ruben dooth constantly intreat perswading rather to haue him cast into a pitte hoping by that meanes that he might priuily conuaye Ioseph safe vnto his Father And this thing was procured by the Lord least their minds being as yet on fire they should foorthwith defile their hands with their brothers blood Albeit neither did this counsell of Ruben preuaile according to his desire It was in déed good godly of it selfe as that which would haue béen very ioyful to the Father holsome to Ioseph and no whit discommodious to the bretheren and therfore in our iudgement God ought of right to haue holpen forward the attempts of Ruben But in vaine is mans counsayle let against Gods As the counsell of them that would haue had hun destroyed could not take the effect so was it not expedient that his counsaile that coueted to saue him should goe for payment seeing they bothe were indifferently against the immutable decree of the Lord touching the promoting of Ioseph in Egipt which was altogether necessary to be perfourmed Ioseph therfore is cast in to a pitte as who should say to be killed with hunger In the meane time that outragiousnes of minde and boyling wrath in the bretheren is for great good by little and little slaked and waxen colde What then Marry besides all expectation comes me Ismalitish marchants that way But think not that any thing came to passe by haphazard God himselfe had very fitly drawen them to that place For why by this occasion the bretheren changing their sentence consult about the felling of Ioseph to the Ismaelites And héer a man may see the principall meane which the Lord had preordayned for the conuaying of Ioseph into Egipt Wherfore this last deuise of the bretheren the Lord would haue to take place and Ioseph now is solde vnto the Ismaelites he acompanieth them directly into Egipt where he must one day bear the chéefe sway By the way I admonish that heere was propounded and set foorth a wonderfull token and mysterye of Gods dispensation towards the first springing Church in that Ioseph was rather solde for the price of money then by any other meanes which might easily also haue beene deuised cast out For in this behalfe there ought to appeere in Ioseph a type and figure of Christe to be solde afterwarde in like manner Ioseph being solde his party-coulored coate dipped in blood is sent vnto his Father least the olde man should come to the knoledge of the sinne committed and might think the Childe to be torne in peeces by some wilds beast But beholde why God would haue Ioseph to be adorned of his Father with such a garment verily to this end that by this signe he might be induced to beleeue be throughly perswaded of the matter And the Lord would therfore haue this conceit to be inuēted by the bretheren and the Father to be perswaded least the old man should be carefull afterward to make any further enquirie for his Sonne who vndoubtedly would haue laboured euen to his exceding coste and charges to haue fetched him back out of the middest of Egipt if he had knowne him to be there So farre foorthe was that necessarye to be fulfilled which the Lord had alredy determined touching the going of Ioseph into Egipt That which followeth Gen. 38. belongeth not to Ioseph neuerthelesse it contayneth notable instructions concerning Gods prouidence For that we may adde this also as it were by the way it is declared how Thamar taking the matter greuously for that after the death of her husband Er the sonne of Iuda his other sonne Sela being promised vnto her was yet giuen vnto another she in trim apparell and fashioned in a maner after the guise of Harlots went into a common way and that Juda came hastilye thither the selfe same way and companied with her whō he suspected to be a Harlot being in very déed his daughter in lawe and gather with childe giuing her for a pledge or token inasmuch as he had no reward in a readines to bestowe on her his ring Staffe and cloake Now in this history many thinges nay euery thing might séeme to fall out Contingently or by Haphazard for what might be saide to be more Contingent then to be clad in this or that garment to goe to this or that place to resort to a woman with a will to be naught with her to giue a pledge or not to giue it if