necessarye that Christ should suffer c. So we sée Christ spake plainely touching the things that might be thought indeed to come to passe Contingently or by Haphazard and yet ceuld they not otherwise choose but come to passe yea it was as necessary that those things should be accoÌ„plished as it is necessarye that God should be most good iust mighty inasmuch as it behoued them all to be doone to the manifesting of Gods goodnes power and righteousnes What need is there then to fetch fond and fantasticall phrases of speech or distinctions out of the store houses of the philosophers when as the Holy-ghost him selfe whome we must confesse to be the best master of speaking in Diuinitie and whom to follow is most safe hath squared out vnto vs such as are most proper and exquisite and to the busines we haue in hand wonderfully concordaÌ„t and agreeable Thus much therfore touching the manner of speaking to the question propounded 2 But as touching the thing it selfe inasmuch as we haue sufficiently proued that nothing can possiblye come to passe without the dispensation of Gods prouidence how vile or base soeuer that apéereth to mans reason that is brought to passe Further that by the same are gouerned and directed euen the very minds and wils of men yea and turned too and fro whither soeuer that as the Shipmaster shall moue them againe that prouidence can by no meanes séeing it is eternall immutable be disapointed of determinate effectes out of all these thinges is gathered no doubtfull or perplexed conclusion namelye that it must of necessitie be accomplished and that it cannot be but accomplished whatsoeuer Gods prouidence hath once ordeined to be brought to passe neither shal it be any offence to say that all thinges come to passe by necessitie of Gods prouidence 3 Some when they heare speaking of this matter séeke starting holes saying that there is no such necessitie brought vpon thinges by Gods prouidence especiallye that any should doo euill but that God onely foreknewe and foresawe theÌ„ so to doo and that some are such not because God foreknew they would be such but rather that he therfore foreknew theÌ„ for that they should becoÌ„e such of their own accord but this verily is nothing els then to reiect the cause of prouideÌ„ce and to take vp an other touching foreknowledge So must we in no wise doo If we shall firste speake of foreknowledge we must doubtlesse be well resolued and conclude as is méete that God fore knew all thinges that are or euer shall come to passe neither may we thinke that any thing can come to passe coÌ„trary to his foreknowledge But from hence we must also procéed to prouidence and determine with our selues that according to this God ouer and besides that he knewe before the sequeale and successes of thinges doth also further by this insearcheable wisdom order and dispose all thinges as we haue already oftentimes and with effectuall and substantial reasons proued and declared neither that there is any thing among thecreatures either so vile or glorious which may iustly be exempted from the iurisdiction of prouidence Which séeing it is so it is plaine and euident that God as he foreknew all thinges so also he prouided them yea and euen then when they are accomplished dooth stil rule and gouerne them and therfore they are simply of necessitie in such a state and condition as they are perceined to be in and that because through the wor king already of prouidence they cannot otherwise be And foreknowledge doubtlesse séemeth after a sorte to depend vpon prouidence For the Lord knew before how and after what sort he would deale with euery man yea euen before he had made any man but he therfore foreknewe it because he had euen then also preordained how and after what sorte he would haue euery man to be dealt withall Foreknowledge therfore prouidence ought to be considered seuerally and apart and that verily as woorking most cheefely once and discharging her office before the creation of thinges and this as working in and throughout all time and remoued from none of those thinges which are made 4. Neither is there any cause in the mean while why the Lord should be blamed in anything seeing we are sure that whatsoeuer is doone of him is doon either to declare his power to set forth his glory or to commend his iustice or to extoll his goodnes albeit these causes are not alwaies so easie to be séene of vs and they doo oftetimes altogither escape vs. For who hath knowne the counsels of the Lord Not withstanding the rule of faith remaineth vndoubted and infallible That whatsoeuer God dooth he dooth it for the best For why the fall of our first pareÌ„ts the hardening of Pharaoh and the falsehood of Iudas were prepared as well to good ends and purposes as the constancy of Noah in faith the humilitie of Dauid the repentance and confession of Peter Yea Pauls persecution brought some fruite with it as wel as his preaching and his cruelty that went be fore made the thinges that followed after to become more famous and notable in him And certes that those thinges should be accomplished which doo manifestlye proue God to be most good most mighty and most iust it is very necessary neither can they or ought they by any meanes to be intermitted therfore all thinges that come to passe whither they be good in themselues or in our iudgement euill inasmuch as they are such there is no cause why we should be afraid to say that they come to passe by necessitie no more then we will be afearde to saye that God is of necessitie most good most iust and most mighty 5 And least of all may hence be taken any occasion of pretending that we are innocent whilest we sinne as those that could not doo otherwise then the diuine prouidence had ordâ—ined and so to lay the cause of our condemnation vpon God himselfe This reason might indeed stand in force if so be we committed sin by compulsion and against our wils and in no wise giue any consent therunto But it is a plaine case that our naughtye will is at all times so wholye caried vnto euill delighted with euill and accustomed in euill that what soeuer euill there is in any action that verily commeth altogither from vs insomuch that by vs is defiled made euill euen that which otherwise the Lord as touching that which he woorketh in it had appointed to good yea to many good ends and purposes Wherby it commeth to passe that albeit we doo all things by the disposition of Gods prouidence yet neuerthelesse we doo euill by our owne defaulte and euidentlye declare that the matter and cause of our perdition is in our selues For vnto one and the selfesame action both the Lord putteth to his hand we also doo woork but considering that he dooth it farre otherwise and to a farre other end then we it followeth that
busines As coueting therfore to auoide so many inconueniences as doo seeme heeruppon to followe first some haue presumed to deminish Gods prouidence in saying that God dooth by no meanes regarde these inferior thinges for it were a very vnséemely thing that so great a Maiesty should be entangled with our sinnes and vncleannes For which cause also they haue deuized Chaunce-medley or haphazard wherof we will speake also in fitte place Othersome haue thought this course to be best namely to extol mans will and to make the same most franke and frée dooing and perfourming with full power and authority not only euill things but also good so as it may deserue euen eternall life by it owne proper force and strength And therfore that the causes of all actions ought vnto this most franke and free will to be ascribed But with these men we think it not good to dispute any further seeing we haue sufficiently declared both that all these thinges here belowe are cared for of God and also how farre foorth our will is able to woorke or doo any thing whatsoeuer Now othersome more religious then the former haue sought out other helpes and some of them haue referred all those places wherby it seemeth to be mēt that God dooth woorke together vnto sinne vnto foreknowledge saying that God indeed foresaw and foreknew that men would sinne but prouided not that is to saye disposed by his incomprehensible counsell that such actions should be doone by men And so seeing foreknowledge alone dooth woorke nothing at all to the committing of sinne neither by any meanes enforce it they thinke that God is aboundantlye excused and farre from béeing the cause of any sinne Some liked better to vse a distinction whereby they determine some thinges to be doone simplye by the absolute will of God and some thinges onlye by his permission and wincking at them if it be lawfull so to speake After the opinion of these men when it is saide that God hardened Pharaos hart the Hebrue phrase is so to be expounded as that the sence should be that Pharao was in déed hardened not by the effectuall will of God but only by his permission and sufferance And as permission hath no blame in it selfe especiallye where it is not bound of duety to let euill so that the cause of sinne can by no meanes be laid vpon God And this reason hath preuailed with a great number But if in case we consider well of the matter we shall perceiue that these interpretations as they be farre fetcht so are they neither necessary neither can they very well hang togither for as touching foreknowledge first by this reason the force of prouidence is excluded from many thinges and is pent vp in too narrowe a roome Secondlye there remaineth yet something for which God may by wicked reason be accused and found fault with For if God hath foreseene euill and not letted it sith it was in his power to doo it thē hath he not doone wel insomuch as he preuented not that in time which he foresaw should come to passe And so is God againe made the author of sinne For permission dooth attribut such an inlenes in a maner vnto God as Epicurus dreamed off Certes it would be a thing not very séemelye or commendable in God when a man attempteth to doo any thing by his own naturall inclination to dissemble the matter in such sorte as to suffer him to runne headlong into perdition and destruction For what father could abide to sée his little childe neere vnto some certaine danger and would not by and by helpe him and pluck him from it Further it is an absurd thing that God should permit any thing which he would not haue to be doon as who should say that any thing could come to passe without his knowledge or against his will And how shall we knowe that God permitteth a thing but because he willeth it How much more truely thē may we say that God dooth simplye will a thing thē permit or suffer it I know there be some that defend this interpretation of permission by bringing forth certain places of Scripture as namely these Act. 14. God in times past suffred al the Gentils to walk in their own waies Againe Psal 81. My people would not hear my voyce and Israell would none of me Therfore I gaue them vp into the hardnes of their hart that they might walke in their own counsels 1. Corinth 10. God is faithfull which will not suffer you to be tēpted aboue your strength But héereby it is not meant that God dooth generally giue ouer vnto themselues all that are about to fall into sinne but rather that he dooth then in déede sometimes forsake the wicked and suffer them to perrish with their own deuises when after sundry and often admonitions they will not be brought to repent or that he doth now then leaue euen the godly also to the deuill for a time to be tryed with diuers troubles and temptations Which thing that it commeth to passe by the singular prouidence of God and by his iust iudgement it is in it selfe cléere and manifest And these thinges are so farre off from béeing doon without the determination of Gods wisdom that euen the singular prouidence of God doth shine shew foorth it self in them Moreouer sith these places are very fewe in comparison which seeme to allowe permission it were a very vnméete thing to wrest innumerable other places wherin is cleerelye and without ambiguitie ascribed vnto God his woorke in the hartes and willes of men and in steed of discouering the natiue sence and meaning to drawe them with violence into the compasse of those places Wherfore we must stick fast to the plaine and simple meaninge of the holy Scriptures and holde fast the true and naturall signification of the woordes auouching for a certaintie that God dooth all in all not by permission or sufferance but by his ordinary dispensation and prouidence that is to say that he dooth truly and by his determinate purpose harden make blinde giue vp into a reprobate sence leade into temptation and euery other thinge like vnto these Such phrases of spéeche are more oftner found in the Scriptures then that any other way of expounding them is rashly to be deuised which thinge Augustine also noted in his fifth booke and third Chapter against Iulianus And yet for all this it followeth not héer by that the sinnes of men so by God hardned blinded c are to be imputed vnto him Which poynte wée by certaine substauntiall reasones will make plaine and manifest First Although it be God that dooth moue and incline the hart either vnto good or euill yet there remaineth in man as we haue before specified a will which is no doubt the sin guler gift of God bestowed vpon man Now wheras man dooth shamefully abuse this will of his doutles he dooth it by his owns default For whilest by his owne will he adicteth
name of the first hauing respect to the time to come willeth euery man to expect his lot chaunce For Lankano is as much to say as Sortior to giue or take lottes Atropos the name of the second being as you would say irreuertibilis or vnreturnable hath regarde to the times past which cannot be reuoked or called back Propâo and Prepo verto to turne Chlotho the third is attributed vnto thinges present which are by a perpetuall order rolled and whirled about Clotho circum volo to turne about These thinges I say and many moe beside are vttered of the philosophers as touching Fate or desteny and the same seem not to be a little conuenient to the setting forth of the dignitie of prouidence wherof we speake wherby it commeth to passe that some goe about to perswade the vnlearned that we haue drawen those thinges which we alleadge of Gods prouidence especially particular for the most part out of the bookes of the Philosophers or at least wise that ours doo not much differ from their sayinges and that so the doctrine of the Stoikes touching Fate is by vs throughly broched againe and reuiued But we wil shew by certain very substantiall reasons that there is no agréement betwéene vs and the Stoikes either as touching their opinion or as touching their tearmes and titles 1 And first in generall this we say that the place concerning Gods prouidence is one of those that the Philosophers haue most filthily defiled and corrupted as they haue doon all other in a manner wherin the chéefe points of our religion are comprized Wherfore albeit they haue put foorth some thinges aright touching Gods prouidence vnder the name of Fate yet haue they againe deuised many moe after their manner vtterly disagréeing from the trueth for which cause we will by no meanes haue any fellowship or societie with them For how should they doo otherwise that are destitute of Gods woord from which alone ought to be fetched a right iudgement touching high and heauenlye thinges But we through Gods goodnes haue that woord of his wherin is aboundantlye reuealed aswell all trueth as also the nature of his diuine prouidence and this woord of his we safely follow 2 If we haue weighed the matter aright the Philosophers haue seperated their Fate from God and haue propounded it to be considered as an odde thing without God and a part by it selfe but we doo in no cace sonder God and his prouidence but affirme it to be in God yea and euen God himselfe no otherwise then in the holy Scriptures God is called the life the trueth wisdome c. for they place the connexion or course of causes far off from the seate of God and by it selfe of it own proper motion and of it owne peculiar strength perpetually and as farre foorth as may be very orderly woorking vpon these inferior thinges God in the mean time not once putting forth his hand vnto them as he that is occupyed only in and about heauenly matters as in his owne proper seate and mansion Neither that there is any great need why he should trouble his maiestie about the thinges heere belowe sith it cannot be chosen but that all thinges shall fall out for the best after that the whole care and administration therof be once committed to those connexed causes For in asmuch as they doo their office very well and also obserue the order once prescribed them of God it cannot be but that according to their force in woorking appointed effectes must followe as when in clockes cunninglye made the waightes are once drawen vp the little wheeles by and by are turned about of their owne accord and the Gnomon by little and little is moued to the point where it ought to be But we being taught out of the Scriptures doo teach that God himselfe woorketh euery where and reacheth foorth his handes if we may so speak euen vnto euery thing that is and that all thinges doo in no case so depeÌ„d vpon the labour of connexed causes but that without their helpes and ministerye very many notable thinges are wrought and accomplished by God in these inferior matters héere belowe 3 There are many other thinges touching Fate broched afterward by the Philosophers which agree not with the pure doctrin of Gods prouidence neither can they by any meanes be reconciled togither Of which sorte is that especially to omit the rest which was before cyted out of Cicero namely that it may be obserued by the vnwearied actions of causes connexed or knitte togither what thing for the most part dooth follow euery cause This thing doubtlesse in this dispensation of things by Gods prouidence cannot be perceiued forasmuch as many thinges come to passe very oftentimes in that which mans reason seeth no causes at all either principal or accessory and of many great and mightie woorkes there can no other cause be rendred then the good and vnreproueable ivill of the Lord. As no man knoweth the counsell of God so are the causes of many thinges vnsearchable and good reason sith in very deed it were not expedient for a man al waies to knowe them In like manner whither Fate woorketh in all things or whither mans will be exempted from the decrées therof the Philosophers could neuer certainly determine and that aswell because they were hindred by the darknes of the flesh alwaies erring in such matters so as they could not discerne the light of the trueth as also for because they had not the rule squire of Gods woord without the which it is impossible that any sound and certain iudgment should be giuen Wherupon it came to passe that the Philosophers also theÌ„selues laughed one another to scorne in disputing about that matter which thing Eusebius in his 6. booke touching the Preparation of the Gospell reporteth of Oenomaus the Cynick who contemned and disdainfully reproued both Democritus and Crysippus yea and Apollo Pythius also him selfe the one forsooth because he made the most excellent parte of man altogether bond and seruile the other for that he made it self bond or half seruile and Apollo for because wheÌ„ he knew al other things yet was he ignorant of what things we are the woorkers and authors and what thinges depend vpon the execution of our will The same man further derideth the Philosophers for that they could not agree among themselues whither EÃmerméne or Pepromene that is to say Fate or Destenye were of God or no the one affirming the other againe denying Epicurus at the length full wisely concluding that the same is confected and made ex atomis errantibus that is of wandring motes passing too and fro by the way and flittring héere and there on euery side It would be ouer-long to recount and confute other things wherin the Philosophers striuing about fate did moste shamefully ouershoote themselues S. Augustine refelleth some of their errors in his woorke de Ciuitate Dei Lib. 5 Cap. 8.9.10.11 and els where 4 Neither
A speciall Treatise of Gods Prouidence and of comforts against all kinde of crosses calamities to be fetched from the same With an exposition of the 107. Psalme Heerunto is added an appendix of certaine Sermons Questions conteining sweet comfortable doctrine as they were vttered and disputed ad Clerum in Cambridge By P. Baro. D. in Diui. Englished by I. L. Vicar of Wethers-fielde ¶ Imprinted by Iohn Wolfe MVNIFICENTIA GEORGIVE D.G. MAG BR FRET â—â—â— REX F.D. REGIA 1715. REuerendo in Christo Parri D. Joanni Mullinsaeo SS Theologiae D. professorinec non Archidiacono Londinensi dignissimo Joannes Ludham in perpetuam grati obseruantissimique animi memoriam hanc suam qualemcunque opellam dicat consecratque Ad Lectorem Decasticon I In wisdomes Schoole who so dooth take delight O Of sacred lore to taste and feede his fill H Him I account the only happy wight N None like to him let men say what they will L Loe then the way who so that list to walke VVnto the hauen of happines I say D Driue no delay spend not thy time in talke H Hast forward fast heere wisdom sage doth stay A Attend vnto her sacred lore diuine M Mark that and then thou shalt be blest in fine I. L. A Treatise OF THE PROVIdence of God And of comfortes against all kinde of dangers to be fetched from the same With an Exposition of the Psalme after the Hebrewes 107 ¶ That effectuall consolations may be deriued and drawen onely from Diuinitie and especiallye from the knowledge of Gods Prouidence Chap. 1. GLorious doubtles and which may vehementlye moue the mindes of all men is the promise and warrant of humane Philosophie for by it they say men are perfected and brought to the knowledge of the soueraigne trueth by it men are taught how to frame best their manners conuersation by it mens mindes are armed against all assaultes of fortune either subtilly fawning or enuiously insulting finally by it is shewed a way wherby a man may attaine vnto happy life and immortality But it we weigh the matter indifferently we shall finde that onely from our Diuinitie all these thinges may exactly be perfourmed For why eche one perceiueth that naturall men by whom all those thinges are gathered together that are set to sale vnder the name of Philosophie doo all erre and faile in many thinges but vnto God who hath written and put foorth deuine matters as onely best knowen to him selfe no such thing may possiblye be ascribed Wherby it commeth to passe that in the writinges of the Philosophers wherein they labour to set out the trueth a man may finde euery where mixte opinions very absurd and contrary one to another wher upon ariseth greater doubtfulnes then certaintie A witnes heereof I haue that notable Philosopher M. Vario who hath left in writing that as touching the endes of good and euill there were extant at once two hundreth fourescore and eight sundry sects and opinions But when they would frame and order a Cittie a familie or the manners of euery priuate man good God what colde stuffe and oftentimes how yll agreeing together haue they broached and put foorth To say nothing that by some haue béene propounded such thinges to be brought into Common-weales the Communion of Socrates and Plato amongst other thinges is well knowne as from the which all men endued with any common sence of nature doo worthily flie and abhorre But if at any time they couet to comfort a man stricken with aduersitie euen heere also they go very confusedlye to woorke whilest some of theÌ„ labour to remoue the very name of calamitie as though it were a thing not to be accompted off wil some men to imagine I cannot tel what senselesnes or want of greef clean contrary to manifest experience other some againe set before men eyes painted in colours after a sorte a certain image of fortitude such as neuer was nor neuer shal be and yet in the meane time they are neuer able to driue away care feare and the sence of sorrow and gréefe from their mindes Now as touching the blessed life after this painefull and troublesome life to be looked for iudge yee whether any thing certaine be by them brought and alleadged of whome the greatest part count those thinges for fables and trifles to be laughed at which are brothed and set foorth of men like to themselues concerning the rewardes of good men and punishmentes of the euill calling euen into question whither there be any life at all remaining in the soule or no. But truely Diuinitie is such a thing as may fully satiffie the mindes desirous of true wisdome of all these thinges This in a few sacred bookes for so are they called not without a cause comprehendeth cléerely and without any error what-soeuer is necessarye to make perfit and bring the whole man to true happines In these bookes is the knowledge of the first and soueraigne trueth which is God him selfe and whose only woord is the trueth so much as is expedient to be knowen of men in this life plainely and substantially opened In these the short tables of the lawes doo declare and set foorth all the whole rule of good liuing and the same in all respectes so absolute and answerable to Gods will that the prince of Prophets Moses most iustly gloried that there was neuer any people or nation that had their Common weale so wiselye ordered and established whither we consider the rites appertaining to religion or the iudiciall forme of lawes or the manner of contractes and bargaines and other thinges of like sort néedfull and necessary for the common vse of mans life as had the people of the Jewes taught and instructed in all thinges by God himselfe In these are expressed and set foorth most perfit and present remedies which auaile not onely to the easing and helping of outward euils but also to the pacifying and appeasing of mens consciences which béeing stricken with the feare of Gods most seuere iudgement should otherwise be driuen into desperation of which matter Philosophie hath touched no one iot or title To be short in these onlye bookes hath God him self declared which cannot be deceiued what a happy and blessed life is in what pointes it consisteth where when by what meanes and to what manner of persons it belongeth So as he that wil bestow any diligence at all in learning of these bookes by the guiding of the holy Ghost that man whosoeuer he be shall well perceiue and see these thinges to be true as we haue saide For-so-much therfore as Diuinitie sheweth her selfe a very excellent Mistresse in all these thinges and perfourmeth so much in deed as any man can possibly desire yet in comfortes and consolations to be fitly ministred against all gréefes and calamities that can happen she is beyond all measure rich and bountifull euen the mighty Apostle Paule himselfe bearing record who doubted not to say that whatsoeuer things are written
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
neuerthelesse that God woorketh all in all in them First We must perswade our selues that those causes and all other helpes and remedies besides are giuen vs of God him self and look by what prouidence it is ordained that we should fall into dangers and stand in need of many things and by the same also it is appointed that we should vse secondary causes and be holpen by them For as it is ordayned of God that we should be pined with hunger pinched with thirst frozen with colde distressed with diuers diseases and oftentimes fall into sundry perrilles and perplexities so is it appointed again of God that we should sowe and mowe our lands prouide water or other kinds of drink get skins lether linnen wollen for apparel giue diligence to learn phisick Secondly It serueth to this purpose that God hath instilled into euery thing that he hath created certaine secret and peculiar vertues which we cannot perceiue in like maner to be in other things So we sée corn or grain properly to qualifie hunger water to queÌ„ch thirst this hearbe for this vse an other for that c. in most excelleÌ„t order prouided But all especially to serue the vse of man as Lord King appointed ouer al creatures whose parte it is in such wise to vse theÌ„ as that he may apply euery thing to those speciall purposes for that which they were properly made and not out of one and the selfe same thing to be in hope that he shall get all things that is to say that he shall not with meat goe about to quench his thirst nor take drink to slake his hunger c. Now theÌ„ if euery thing be in this wise created vnto proper and peculiar vses what availeth it that they should be so created if a man vse theÌ„ not to the same ends purposes Thirdly this also is to be obserued as worthy of admiratioÌ„ namly that ther is no land or cuntry any wher extant with bringeth not foorth what soeuer thinges are necessary to maintaine the life of men and of other creatures wherof there is greatest vse Againe no liuing creature so small wherunto God hath not engraffed a care to preserue it selfe and also some sence and féeling by one meanes or other to auoide the thinges that it seeeth to be against it And wherefore is it thus I pray you but because man should vnderstand that he is altogither left without excuse if as oft as necessitie so require he vse not the helpes that are prouided and striue not to helpe and further him selfe by them Fourthly For the selfesame cause hath God giuen vnto man wit and reason wherby he might discerne betweene thinges to be eschewed and thinges to be desired he hath bestowed vpon him the knowledge of many thinges diuers and sundry excellent artes the obseruation and experience of manifolde actes and exploites Finally de hath ministred vnto man all necessary furniture wherby to procure good thinges and to â—â—â—oâ—â—e the contrary Wherefore then should he not by applying the commoditie of those secoÌ„ndarye causes to himselfe make vse of these notable giftes of God Fiftly It is to be obserued that God him selfe dooth oft times when as strange and vnaccustomed perrilles 〈◊〉 happen whereby man is made amazed and perplexed priuâ—â—ye and as it were by secret inspiration minister conuenient and rare likewise strange and vnaccustomed counsailes and instructions by which the worfull wight being almost past hope of recouery is yet still deliuered and continued Which when it so falleth out it is a plaine case that this is Gods will that we should vse aright and when néed is secondary causes inasmuch as he ordereth and dispozeth them all at his pleasure Sixtly This also is the cause why God would haue man to be ignorant of thinges to come and not priuie to his dinine counsels namely that he béeing plunged in same present perill and not knowing what the issue of it will be may learne to flye to the remedies prouided of God and so in due time by saith to waite for Gods helpe effectuallye woorking in them Seuenthly And thus forsooth will God haue man to haue recourse vnto second causes wherin he him selfe woorketh and which he hath appointed to certaine vses for all euents and purposes insomuch that he accouÌ„teth him selfs to be tempted with great reproche when a man in present perrill refuseth to vse such proper and peculier remedies as are ready and at hand for the nonce So if thou runnest not away when thou séeest thy house at the point to fall vpon thy head thou at least wise being able and God hauing giuen thée strong legges and féete to that end doubtlesse thou makest thy selfe guilty of sinne It is euident therfore that secondary causes sith they are ordained of God him selfe and the necessitie of mans life requireth them are in no wise to be neglected or despised and yet in the mean time not further foorth auailable then it pleaseth God him selfe to woork in them And so we may see oftentimes that being vsed in time they doo much good as wheÌ„ one escapeth by flight another is holpen by taking of medicines another defended by armour and weapon another obtaining his desire by praying vnto God to be short some other escaping by some other means from danger either present or imminent and all because it pleaseth the Lord to woorke together with those secondary causes Againe on the other side we sée oftetimes other to attempte all the like thinges as namely to endeuer to saue themselues by flight to call for the Phifition and carefullye to obey his preceptes to take vp armour and weapon to intreat God for his helpe finally to leaue nothing vnattempted and yet notwithstanding to sticke continuallye in daunger and at the length miserably to perrishe and that for no other cause then for that the Lord dooth not put to his helping hand Againe we may see some set in the middest of the flaming fire compassed about on euery side with the outeries and dead coarses of sick and diseased persons beset with naked swoordes flashing about their eares and lastly destitute of all outward helpe and yet when they least thought of any such matter to be deliuered and all this forsooth because the Lord euen without the ministery of secondary causes woorketh and accomplisheth whatsoeuer it pleaseth him Wherfore let vs so estéeme of secondary causes as they deserue and by no meanes refuse them but yet withall we must hold this that God disposeth and dispatcheth all in all That neither Fate or desteny can stand nor chance or fortune nor contingens or happe-hazard be graunted where there is due knowledg had of Gods prouidence and the same esteemed according to the dignitie therof Cap. 5. NOw the order of teaching requireth that we procéede vnto other questions such namely as doo rise about Fate or destenye about Fortune and chaunce and about Contingens or happe-hazard And first we will speake of Fate or
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
manner of causes of it againe when we apply all our driftes and deuises to the better restoring of our decayed estate and doo nothing preuaile let vs conclude that we are letted and hindred by the good will and pleasure of God and that he would so humble and abase vs and perhaps woorke some spirituall good thinges in vs and by vs or at least will againe in his good time restore all thinges double and treble vnto vs. And from hence it behoueth vs also whilest we are tossed and turmoyled in this world with diuers and sundry perils whilest after happy issues and successes we are greued with many and great and as well with publike as priuate distresses to fetch manifolde comfort and consolation and to apply all and euerye the things héer discoursed to our pesent estate and condition And he powreth contempt vpon Princes The third example drawen from the alterations and sundry successes in diuers degrees of men namelye of Noble men and poore men which two orders or degrees he expresselye mentioneth in stead of al other We may â—fâ—times saith he beholde princes which are set in soueraigne dignitie either sodeinly or by little and little beyond al mens expectation to be cast downe in great extremetie to be contemned of all and to be driuen to flie euen the company of men with whome they were before conuersant and acquainted Againe on the other side some poore obscure person and one that is vexed with many distresses God wonderfullye deliuereth encreaseth with riches and honours and finally aduaunceth to a great and notable familye In which thinges doubtlesse there is no man that perceiueth not the poâ—â—â—er iustice goodnes and prouidence of God to be exceedingly apparant and therfore also worthily to be extolled and magnified And he very trimly expresseth that which maketh especially to the direction of Princes or Potentates namely contempt For why neither gréefe of body or minde nor penurie or scarscitie nor power or might of the enemies dooth so much daunt and call downe great estates as contempt He that is deerelye and welbeloued of his owne whither it be his subiectes or kinsfolkes and accquaintance that man dooth as yet safelye ride in harborough and these will sticke to him in sicknes in the times of necessitie and against his enemies but he that is now despised and contemned of his own hath no refuge left in a manner wherto he may trust any more neither will a mans enemies lightly set vpon him but when they suppose him to be forsaken of his â—rands We might alleadge some examples euen of our time but that if would be thought an odious matter to touch by name the misery infelicitie of any And Saul and such like did then first of all begin to quaile when as becomming irkesome to euery one they grewe into contempt and were forsaken of all their subiects as Saule also himselfe i. Sam. 22. complained that all men had conspired against him and clinged rather to Dauid then to him But finelye to the amplifying of the contempt it is saide to be powred vpon them that is largely and manifoldely to be sprinkled or cast Likewise to expresse the greatnes of the miseries which such princes contemned and despised doo taste off he addeth that which is the vttermost of all calamities and euen the winding vp of al the rest namely that they wander in the wildernesse out of the way and withdrawe themselues from the company and societie of men knowne vnto them And he dooth no lesse gallantly in the other parte lay foorth euery thing touching the deliuerance and exaltation of the poore And it is a very fine resemblance or similitude wherein he saith that he maketh them families like a flocke of Sheepe He signifieth by this similitude that they which were lately abiects and outcasts are now promoted and enlarged and not only they themselues aduanced to honour but also that their whole familyes doo grow vp and spread abroad no otherwise then flockes of shéepe are woont to encrease which continually through one supply of yong ones following an other are multiplied encreased which encreasement and multiplication ought to be numbred amongest the excellent blessinges of God And what thing more notable or glorious can be spoken of any than that a man by his owne proper vertue mounteth to high estate and besides maketh his whole house and familie more noble and famous as Dauid ennobled and commended to his whole posterity the familie of Iesse and tribe of Iuda c. And there is also manifolde doctrine propounded vnto vs in this example 1 We learne that riches power dignitie principalitie and whatsoeuer else is of this sort is giuen onely and alone of God 2 That none are placed in so high a degrée but that they be in danger of falling and are at all times to feare and suspect the same 3 That we are neuer at any time to staye vpon the vnstable thinges of this worlde but onely vpon God in whose hand are all things and who wisely ruleth and ordereth all things 4 That the first step to ruin and ouerthrow in great men is if they begin once to be contemned of their subiects or allies 5 And certaine it is that this very contempt commeth to passe by the wil or procurement of God for sinne God so mouing the harts of men as he moued the hartes of the Israelites to forsake Saule 6 That there followe this contempt many other dangers and discommodities as flight bannishment c. after which sort also we haue séene princes to be cast out by their subiectes compelled to wander and straye to and fro to liue of other mens deuotion c. Finally also to despaire 7 Wherfore that princes and great estates ought to labour and endeuour that they may rather of their commons be beloued then feared 8 In the mean time subiects ought to know that they are not for small causes to contemne or forsake the Magistrate vntill by the singular dispensation of God they féele themselues to be moued by that which lightly alwaies some great weighty causes are first made knowne and manifest The righteous shall see it and reioyce There is not héere a conclusion hortatory by a verse interlaced or put betwéene as in the proofes before going but onely a graue concluding sentence which dooth admonish all men touching the true vse right obseruatioÌ„ of the woorkes and determinations of the Lord in such examples For the Prophets meaning in this verse is that all sorts of men as wel good as bad should be stirred vp by the consideration of such alterations in mens matters to take therby some holesome doctrine to the profitable instruction of their consciences And he will haue the godly to reioyce but the wicked to be terrified and induced to humilitie He saith all iniquitie for all the woorkers of iniquitie by the figure aâ—tonomasia Whervpon we learne heere 1 That all things which are doone and accomplished heere
these two reasons to witte of the Adiunctes and Causes it is also commended vnto vs. The title is common to it with fouretéene other namely twelue going before and two following after For these fiftéene are termed Psalmes of Degrees Of which title notwithstanding the reason séemeth to be â—â—â—â—â—â—en◠〈◊〉 therefore diuers alleadge diuers couiectures But this séemeth to me to be the more likelye that they were so called for that they were woont to be sung in a more higher tune or note For there are in Musick certaine degrées of notes or tunes there are the baser meane and higher This Psalme therefore with those other soureteene was woont to be sung in the Temple of Salomon with a most high and lowd voice to the intent the people might so muche the more be stirred vp to the woorship and seruice of God Now the Author of this Psalme is Dauid who was the second King of the Israelites and the Prophet of God endued with singular pietie and godâ—ines and therfore most acceptable vnto God as of whom God had sayde That hee had found a man after his owne hart If so be then things carrye commendation from their first Authors and that effects are illustrated by their causes this Psalme beeing so notable a mans as Dauid was is woorthye of all commendation and therefore diligentlye of vs to be considered what he saith in this Psalme and what his meaning is that we may by him vnderstand and knowe what it behoueth vs especiallye to doo Albeit wee must clime also higher namelye to God who is the verye true Author of this Psalme For the Spirite of God it selfe taught this vnto Dauid Therefore God was the Author of this Canticle and Dauid the writer In regarde whereof it is yet more commended vnto vs and we ought to be the more prompt and ready to heare and obey when God himselfe speaketh and admonisheth vs of our dutie And thus much touching the title of the Psalme Concerning the Psalme it selfe first we will laye before your eyes the drift or scope of Dauid to the which all that is conteyâ—ed in this Psalme is to be referred and to the which least we should wander and goe astraye woe ought to aime throughout our whole discourse For so it will come to passe that all shall with much more ease perceiue and see the thinges that shal be spoken There is none so meanelye exercised in the holye Scriptures that knoweth not that Dauid after hee was called from the Shâ—â—p-foldes and appointed King of â—â—â—ell was plundged in most great perils and dangers And the firste contagion of this euill growe vppon that victorye which he gat of Goliah For Saule not brooking the praises that then were openlye ascribed vnto him as appéereth â— Sam. 18. 〈◊〉 from thence-foorth ofte seeke opportunitie to tâ—rust Dauid through whilest he was in the Courte and committed that busines effesoones to certaine other to be dispatched by them Notwithstanding he was saâ—ed and deliuered from all those dangers by God whom 〈◊〉 sincerelye woorshipped But when Saule hâ—â— killed himselfe and Dauid was orâ—eyned King then sprang vp christ and veriâ— greeuous warres For Abner Captaine of the Hoast of Saule labouring to â—dâ—â—aâ—â—â—â— Isâ—baseth Sauls Sonne to the Kingdome had many of the Tribes agreeing togither with him in that matter And therefore he sought to assayle Dauid with force of aâ—â—ges neither had it béene so hard a matter for him to preuaile if God taking pitte of that people and perfourming his proâ—â—â—es to Dauid had not quenched the Warres and restored peace Now then Dauid béeing mindefull of so great a benefite of God both towardes him self and all Israell composed this Psalm wherein extolling Peace and brotherlye loue amongst the Godlye hee exhorteth all men to the carefull imbracing and kéeping of it and to the abandoning of Warres and discordes For this if I hée not disceyued is the drifte or scope of the Prophet Dauid This place then is very profitable to moone vs to praise and celebrate Gods goodnes for the benefite of so long a peace graunted to vs in this Realme and to cause vs carefullye to tender and make muche of the same For this séemeth no lesse to belong vnto vs that haue enioyed so happye and continuall a peace in this Kingdome then vnto Dauid and the people of Israell The reasons therefore wherwith Dauid goeth about to proue this are to be weighed of vs and in euerye â—â—â—ntâ— diligently to be obserued Now there is one onelye heer 's the chéefe and principall for the Psalme is verye bréefe but yet such as is enlarged with certaine other proofes And that is conteined in this Enthymime An Enthymime is anvâ—perfit reason or argumentation consisting but of two propositions Vppon suche as imbrace and retayn peace graunted them of God God poureth his blessinges that is enricheth them with his benefites Therefore how good and ioyfull naye how holesome a thing is it for vs as Brethren to liue and dwell togither in vnitie The Conclusion goeth before the Assunâ—ption followeth whereunto if this proposition bee added the Syllogisme wil be perfect in this wise That company of people is blessed which God enritcheth with his benefites But God inricheth that company of people with his blessings that imbraceth and reteyneth Peace Therfore it is good to imbrace and reteyn Peace And this conclusion Dauid illustrateth or enlargeth by Comparisons and that in double wise first by taking a similitude from precious ointement and secondly from the dew as we shall sée afterward the King by this meanes inuiting and alluring his subiectes and in them all and euerye of vs to tender and embrace Peace Sithence then it is chéefelye entreated héer of Peace as may appeer by that which we haue already said First least we should stray from the purpose we are to know that the name of Peace is diuerselye taken in the holye Scriptures But most commonly it is taken for that peace of minde or conscience whereby was beeing reconciled with God through Christ doo rest in him perswading our selues that God is a fréend and father vnto vs for Christs sake with whome we are ioyned through a true and liuelye faith Of this Paule speaketh Rom. 5.1 We beeing iustified saith he by faith are at peace with God But of this peace it is not properlye meant in this place but rather of a certaine effecte thereof that is to say of that concord and agreement of mindes wherewith the faithfull béeing tyed and linked among themselues doo liue not hurting but desiring alwayes to profite one an other and declyning all occasions of Warres braules and strifes which doo spring from the lustes of the Fleshe and studying continuallye for peace and concord The persons that are thus disposed and affected Christ Math. 5. saith they are blessed and the Sonnes of God Blessed are the peacemakers saith he for they shall be called the Children of God and Dauid sayth that vpon this kinde of men God is
Life or Spirit of faith It is euen that as appéereth by Iames without the which the saide knowledge of God in vs is dead seeing that beside the bare knowledge of God there is nothing which may carry vs to loue God more then our selues and all other thinges coueting to be like his diuine nature which we know to be best most blessed fleeing from sinne because it is contrarye to the nature of God desiring to doo good vnto all men that we might be perfect like our heauenly Father saith Christ himselfe the maister of all pietie And therefore it seemeth to be that same vertue of which Peter speaketh 2 Epist 1. And you saith he giue all diligence that you may ioyne with your faith vertue Or that which of Paule 1. Corinth 13. is called agape commonly translated Loue but in Latin it is rather pietie towards God and towards men For there Paule saith plainlye that without this vertue our faith whatsoeuer we beléeue yea though we vnderstoode all secrets and prophesies shal be vain and vnprofitable And this vertue hath wonderfull effects For albeit that former part of faith which consisteth in the knowledge of God and in the contemplation of heauenlye misteries hath alwaies béene highly accounted off yet is it not to be compared with this that is a vertue only of the minde but this is a vertue also of the will that of knowledge but this of practise or experience For so haue the ancient Philosophers distinguished Vertue Faith then endued with this heauenly and diuine Vertue produceth and bringeth foorth marueilous effectes in vs euen to the reforming and changing of vs. For when it hath once fullye entred and possessed our will and minde both then staying as it were vpon these two pillers it maketh vs new men or as Scriptures speak New creatures For why there groweth in vs so feruent a heate and loue and so burning a desire of the knowen good that we cannot now lye still or kéepe at a stay any longer Insomuch that detesting our former wicked life we desire and endeuer to liue a godly life that we might be like him whom we excéedingly loue And therfore we deny our selues as Christ willeth vs the teacher and author of this life so that we seeme not now to liue any longer but Christ in vs as Paule saith and we in him For he dooth then through faith verily dwell in our hartes so as we are indeed and not in woord only the temples of the Holy-ghost dwelling in vs and directing vs after his will contrary to our owne will so that now we will not our selues but he willeth speaketh and woorketh in vs. For so dooth Christ himselfe teach vs to praye and to craue that not our will but Gods will may be doone in vs as it is in heauen Thus beeing moued and affected we doo not now only know God the father to be almighty maker of heauen and earth but also hauing throughly seen his great goodnes we loue him hartilye and rest in him as in our Father so that as infantes and children take no care for the things pertaining to this life nor doo not enquir what they shall eate or wherewith they shal be clothed but cast all such care vpon their parents whom they know and are sure they will prouide for them and therefore doo receiue with thankes giuing the things prouided for them by their parents euen so also ought we to be if we haue a true and liuelye faith in God the Father almighty Cast all thy care saith Dauid vpon God and he will bring to passe that which shal be for thy commoditie Christ teacheth the selfesame thing What good saith he shall your cark and careful thought do you For why though yee take neuer so muche care for the matter yet can ye not adde one cubit to your stature no nor make one of your haires either white or black Why are ye then carefull for this life and for your body saying what shall we eate or what shal we drink or wherwith shall we be clothed For all these thinges are aboundantly ministred of God to them that are endued with a true faith Firste therefore saith he seeke the kingdome of God and all these thinges shal be giuen vnto you Beholde saith he the Fowles of the aier they sowe not neither doo they reape and yet God doth most commodiously seede them Consider the lilies of the feelde how preciously they are apparelled but God hath a farre greater care of you then of birdes or then of lilies To be short if God hath giuen you the body it self how should he not giue therunto both life and clothing For he hath giuen you the greater and therfore also wil giue you the lesser as though he should say Onlye this I require that ye put your trust in me that ye depend vpon me that ye loue me with all your hart and that ye thank me for my benefites receiued and woorship me and then I for my part wil not faile in my dutie I will easilye minister all thinges vnto you They then that are endued with a true and liuely faith in God the Father are thus affected As for other worldlye men they are inquisitiue about these matters and are carefull What shall we eate what shall we drink wherwith shall we be clothed How shall we prouide for our selues and our children and therfore giue themselues wholy to gather and heape vp riches neither doo they make any end or keepe any measure howsoeuer they heare Paule say that those that wil be rich fall into temptation and snares and into lustes which doo drowne men in perdition For the loue of money saith he is the roote of all euill and the cause why a great number doo wander from the true faith and thrust through themselues with many sorrowes If so be then the Gentiles doo these things as Christ saith that is to saye men that are estranged from the faith héereby we maye gather how few there be at this day euen amongst vs that doo truely beleeue in God the Father seeing they honour him not as their Father resting as were meet and conuenient in him Therefore the saying of Christ séemeth to be most true that Faith wil be very rare in the world when he shal come to iudge the quick and the dead But what shall wee saye of the faith in Christ may the same be verified of that also Yea euen the very same Many there are indéed euery where at this daye which will not stick to say that they beléeue in Christ crucified for the sinnes of men and they are of that minde but they are greatly deceiued Which that it may be vnderstood let vs heare Christ himselfe speaking of this matter in the end of the Gospell after Mark Go saith he preache the Gospell to all creatures He that beleeueth and is baptised shal be saued he that beleueth not shal be condemned And these signes shall follow them that
beleene In my name they shal cast out deuils they shall lay their hands on the sick and they shall recouer they shall speake with new tunges and if they drinke any deadlye thing it shall not hurt them Now if I should ask you whither you beleeued in Christ or no the question would seeme verye absurd For ther is no man that maketh any doubt of that matter For why there is none that will not say he beléeueth in Christ But if I shall demaund of any whither doo the signes that are heere mencioned of Christ followe thy faith doost thou heale the sick doost thou speake with new tunges what answer will he make héer For the woordes of Christ are plaine These signes saith he shall follow them that beleeue neither dooth Christ lye neither will he be found false If thou beleuest truely and indéed these must followe thy faith but if not thou supposest thou beléeuest in Christ and yet doost not beléeue Heere then thou seest that vertue or power of faith which is the life or spirit of faith to be wanting in thee and therefore thy faith is dead But miracles are ceassed neither are they required any more Thou saist wel those corporall miracles are ceassed either for mens vnbeleefe or for that they were appointed onlye to those first times of the Church Notwithstanding thy faith must not want vertue for if it do it is dead There are then euen at this time also other miracles in the woorking whereof our faith must exercise her power if it be true and liuely There are many deuils still in vs which are to be cast out if we will haue Christ to dwell in vs the deuils I say of couetousnes ambition enuie euill speaking reuengement and such other lustes of the flesh which fight against the soule from the which if thou be once free thou shalt afterward laye thy hands vpon other and they shal be whole that is thou shalt teach them the true knowledge of God and of Christ and they shall be fréed from the errors vanitie of this worlde They shall speake also with new tunges that is to say where before they were blasphemers and all their woordes vaine and vnprofitable nay hurtfull and pestilēt now as though they were endued with a new tung they shal speak nothing which shal not be referred to the glory of God and the profit and saluation of men and this is to speake with newe tunges And thus if we be disposed and affected although we shall drinke any deadly thing yet shall we not be hurt by it For why neither shall the world nor the flesh with the lustes therof no nor Sathan himselfe rising vp against vs be euer able to thrust vs downe from this good and happye estate and all because we shall cleaue fast vnto God by this true and liuelye faith yea we shall be one with him through Christ Now may euerye one proue himselfe and weigh and consider with himselfe whither he hath a liuing faith that is to say whither he casteth these deuils first out of himself and secondly out of others For except we doo this we deceiue our selues and haue not that faith indeed which might ioyne and couple vs with Christ For why this power or vertue is of the nature and substance of true faith for with out this it is dead So that like as if the soule or spirit should return again into a dead body that were going to the graue the same would immediatly waxe hot stirre moue and doo all other humane actions and men would meruaile at so great a miracle euen so likewise if that dead faith whereby a man professeth himselfe to knowe God and Christ haue this new vertue adioyned to it the man shall begin forthwith to flame with a diuine loue and that so feruently that he shall frame him selfe wholy to the obedience of God and shall choose rather that his will may be doon in him and by him then his owne he shall trust in him and stay wholy vpon him and if it be so that he must suffer euen extreame tormentes paines for his glories sake that is either losse of goods or honour or credit yea or life it self he shal willingly and gladly doo it And as touching his neighbours by the name of neighbour all men are vnderstood he shal loue them no lesse then himselfe and that not with a humane affection only but with a heauenlye for Gods cause whome he knoweth to require it at his handes And therefore thou shalt neuer couet to hurt anye but to profit all thou shalt be readye to take wrong rather then to doo wrong to be beguiled then to beguile because that other men are also the sonnes of God that is to say of thy heauenlye Father For albeit there be some reprobates and too too many yet canst not thou discearne them from Gods elect nether is it thy part so to doo but séeing al doo beare the image of God thou oughtest to loue al but especially the godly with a sincere affection all I say yea euen those of whō thou hast been hurt or iniuried any kinde of way and shalt pray also for them that curse thee for they are blinde wot not what they do It is thy part duty therfore to pray that they may haue a newe hart and the eyes of their minde purged by faith yea to further thē also with all manner of dutifulnes gentlenes and deserts and to allure them if it be possible to repentance This is that same true and liuelye faith which differeth much from that idle and vnprofitable faith whereupon it followeth that this séeing it is dead is the cause also of most lamentable death and mourning vnto men and that liuely faith iustifieth and saueth man because it is not dead but endued with excéeding great force not such onely as wherby it remoueth mountaines or woorketh some miracles but whereby it loueth God sincerelye and his neighbour also for his sake Wherof Paule to conclude speaketh thus 1. Corinth 13 Though thou couldest speak saith he not only the Latin Greek and Hebrue tung but with all the tunges of men yea and of Angells also though thou haddest the gift of prophesie and knewest all secrets al knowledg yea if thou haddest so great faith that thou couldest remoue mountaines from one place to an other and yet haddest not loue that is to saye Conscience and Dutie both towardes God and men thy faith were nothing but as a sounding brasse and a tinkling Cymball By these things I suppose it appéereth sufficientlye what the true faith is and how far foorth it differeth from the dead It remaineth therefore onlye that we labour and endeuer that not béeing contented nor deciued with this we may imbrace and holde fast that and vse and exercise it as long as we liue that when Christ in the latter daye shall giue sentence of all men and of their faith and woorks we may heare him saying
iustice is not seene in punishing of men And in this contention which doubtlesse is very great either parte hath oftetimes receiued greeuous woundes of other and many thinges are obiected on both sides which are not sufficientlye in all pointes answered To be short the matter is come to this passe that it seemeth there can no way be found whereby it may be determined For as long as both partes are perswaded that they strine for Gods glorye and the saluation of men against leasing and falshood neither side will giue place to other neither indeed howsoeuer either of them may be vanquished by reason will there euer want matter for them to obiect so perpetuall and euerlasting séemeth this contention like to be What shall we say then that this question so long debated of the Philosophers most wise men and yet vndetermined cannot euen of Deuines and men endued with heauenly wisdome be discussed and decided and that God hath in this case laide a crosse vpon learned men wherin they might perpetually torment themselues I cannot so think But if there be any way of appeasing this controuersie it standeth of necessitie in this that one of the parties may for a while yeelde and giue place to the other or that either side would so far foorth relent touching the stiffnes of their opinion till as at length the matter might be throughlye agreede betwixte them But it is like that neither of both will giue place to other because that aswell the one as the other doo perswade themselues that they striue for the trueth against a lye and for God against the Deuill And therfore this seemeth to be the only way of composing this strife it so be the opinions of the striuers might by any meanes be compared togither And this course hath Agustine long agoe the prince of Diuines followed and kept in his Book 5. de Ciuirate Dei Chap. 9. where he reproueth Tully for thinking that if the Fore-knowledge of God should stand which they call diuination or fore-déeming all things must néedes come to passe of necessitie as they were foreknowen or fore-deemed and therfore that the difference of thinges necessarye and contingent should vtterlye be taken awaye Wherefore when he iudged that if Foreknow-ledge should stand in force mans liberty would fall to the ground he choose rather to disanull Gods fore knowledge then to let goe Libertie or Freedome and therefore Augustine saith of him Whilest he coueteth to make me free he hath made them sacriligious Theeues or robbers of God of his honour But let vs hear Augustine himselfe confuting so great an error of Tully And I will recite his woords out of my noting tables which are these What is it then that Câ—â—â—â— â—eared in the foreknowledge of thinges to câ—me that should labour to destroy it by his detestable disputation Forsooth because that of all thinges to come be foreknowen they must come to passe in that order that they are foreknowen to come to passe and if they shal come to passe in that order then is the order of things certaine to God that foreknoweth them and â—f the order of things be certaine then is the order of causes certaine For why there can nothing come to passe that some efficient or effectuall cause went not before But if the order of the causes be certaine whereby euery thing that is commeth to passe then fall all thinges out saith he by Face or Destinie which if it be so then is there nothing in our power and then is there no freedome or libertie of will which thing if we graunt saith he then is all the life of man quite ouerthrowen theÌ„ in vaine are lawes giuen then in vaine are rebukes praises reproofes and exhortations vsed neither by any iustice can rewards then be alotted to the good oâ— punishments to the wicked Least then these indignations and absurdities should followe wâ—â—ch are so hurtfull and perâ—itioâ—s to mens affâ—nes he will not haue any foreknowledge of things to come and into these streightes dooth Tully enforce a religious minde that he must choose one of the two either that there is some power in out will or els that there is a foreknowledge of thinges to come for he supposeth that both cannot stand but if the one be graunted the other is disanulled if we choose the foreknowledge of thinges to come the libertie of will is taken awaye if we choose the libertie of will the foreknowledge of things to come is subuerted and ouerthrowne He therfore as a mighty and great learned man and as one verye muche and most skilfullye tendring mans life chôse of these two the freedome and liberty of the will which that it might be granted he denied the forknowledge of things to come and thus whilest he would make men free he maketh them Church-robbers But a deuoute and religious minde chooseth both confesseth both and with a godly faith approueth both Hitherto Augustine Out of this place we see first the grosse error of Tully the which was also in Aristotle who when he had truelye sayde before that Euery proposition is either true or false for this is necessarye that euerye thing should either be or not be yet afterward in his Booke De Interpretatione disputing de Futuris contingentibus that is of things that may happen or not happen fering least if he should say that they wer either true or false it would follow that they were also necessary or impossible he said not that the trueth of theÌ„ was as yet vnknowen vnto man but known vnto God as he ought to haue doon but That they were as yet neither true nor false by which saying he took from God the Fore-knowledg at the least of things Contingent as also did Carneades who said That euen Apollo himself could not tell of thinges to come furtherfoorth then of such whose causes were necessary But as the error of Tully the chéefe Orator and Philosopher was confuted by Augustine a cheefe and principall Diuine so the fault of Aristotle a most sharpe witted Philosopher and therefore also of Carneades was found out and corrected in our time by Petrus Ramus a Philosopher of Paris Wherby it appéereth that some of the ancient Philosophers and Diuines at this day haue beene deceiued with this conclusion If it be to come and of God foreknowen it must necessarilye come to passe for this is false It must come to passe indeede but not necessarilye because it hath the efficient cause not necessary but frée and Contingent whereby it may either be or not be And yet notwithstanding this is no let but that God may foresee that which is to come as Carneades supposed because that so great is the quick-sightednes of the Diuine prouidence that it knoweth the end and issue euen of thinges contingent and which may fall out on either side yea vnto God there is nothing neither past nor to come but all thinges present For the knowledge of God is a sight