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
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
of God but rather be iniurious contumelious against him He may cry as loud and as long as he will O God the father almightye I beléeue in thee and O Christ Iesu the Sonne of the liuing God I beléene in thee whē as yet he neither loueth God in good earnest nor men for Gods cause this beléefe as I may so call it shall profit him nothing at al saith Iames. For this faith that wanteth works is dead saith he For heereupon hangeth the force of Iames his argument That which is dead cannot giue life But faith without workes is dead Therfore It cannot giue life neither is it acceptable to God but rather reprochefull vnto him because it maketh a shew as though it gaue honour vnto God and yet giueth none but will haue him to be contented with the smoke of vaine talke and profession when as he requireth the hart of man and not woordes This is if I be not deceiued the true and proper exposition of this place whereby it appeereth as by many other also that there is a double or two folde faith of men the one which wanteth and is without good woorkes the other which floweth and aboundeth with them The former is said of Iames to be dead because it is barren and vnprofitable but this for that it is effectuall and painefull is commonly called quick or liuelye The one consisteth either in a certaine knowledge of God and in the only skill and contemplation of his diuine misteries or els in some certaine credulous and ignorant opinion whereby a man supposeth himselfe to beléeue that which he vnderstandeth not and the other resting it selfe as ye would say contented in a simple and sound knowledge of God in Christ is wholy conuersant in action and occupied in well dooing The difference which is betwéen both all or the greatest number are for the most parte ignorant of neither doo they passe much whither they knew it or no because forsooth they couet to liue to themselues rather then vnto God And yet this difference not being knowne nor regarded it commeth to passe that very many in stead of the chéefe and soueraigne good which they desire doo fall into extreme miserie and all because they thinke themselues to be endued with such a faith as wherby they may be saued and so flatter thēselues in it liuing in pleasure delight where in very deed it is only a vaine shadowe of true faith and nothing els in regarde whereof we are ernestly to endeuer at this time that both we maye vnderstand this diuersitie and also imbrace the true and liuelye faith if so be we desire to be saued But thou wilte saye who would thinke that euer there were any or there were some such in times past yet that there should be any at this daye so foolishe and brutish to beleeue that he shal be saued by such a faith Yes verily say I there both were some when the Apostle wrote these thinges for otherwise why should he purposelye haue handled this argumēt throughout this whole Chapter yea throughout the whole Epistle wherin he so greatly vrgeth workes and also that there are many in our time and perhaps also among vs not a few the saying of Christ being as yet conuersant on earth and speking of his last comming to iudgement may séeme to be a proof When the Son of man shall come suppose ye that he shal finde faith on the earth Wherby he declareth that in the latter daies faith wil be very rare and hard to finde but if all that say they beleeue in God or in Christ and professe it outwardlye in Religion beleeued trulye and in déede then were there no small number of beleeuers but a very great companye It appéereth then that to the outward profession of Faith something is required that it may be true and iustifying Notwithstanding that this may the more cléerelye appeere we will endeuer to declare it more at large The Iewes and Turkes doo say that they beléeue in almighty God maker of heauen and earth gouernour and perseuer of all thinges Yea all Nations in a manner doo beleeue and confesse as much For a man shall finde fewe that beleeue not in one God through those impressions of knowledge which God hath engrauen in mens mindes And this faith is true as touching the sense and meanig of the woordes For God is in very déede almighty maker and preseruer of all thinges There faith then is in this respect not false no neither is their faith feigned or counterfet for because they beléeue euen so as they speak neither doo their minde disagree from their talke Therefore their faith is not feigned as though they spake one thing and beléeued an other or as though their tung and hart agreed not togither Naye their confession which they make of God is our confession For we confesse in the Apostles créed that We beleeue in God the Father almightye maker of heauen and earth How falleth it out then that if our Faith be true theirs should be false and feigned Shal not then this faith of theirs in God the Father saue them No saith Iames For euen the Deuils also beleeue and acknowledge that there is one God almightye maker of heauen and earth and yet for al that they are not iustified neither are they apt to eternall life No more thē also can our faith in God the Father saue vs. But thou wilt say we are to think otherwise touching faith in the Sonne of God in whome they beléeue not For he that confesseth Christ shal be saued But all Christians in what place or of what sort soeuer they be whither they be Romanistes or other for I dare not deny the name of Christians to the Romanistes sith the learneder writers doo confesse the Church of Rome to be the Church of God but yet a straying Church all I say do with one mouth confesse that they beléeue in Christ the Sonne of God who for the sinnes of men hauing taken our nature vpon him suffered died and rose againe from the dead ascended into the heauens from whence also he shal come in the latter daye to iudge both the quick and dead And this faith touching Christ is true neither is it feigned in them For they doo euen so think of Christ as they say they beléeue Shall this faith therefore saue all that doo thus beleeue if it want woorkes No it shall not saith Iames. Beléeuest thou that Christ took mans nature vpon him and therein both wrought and suffred what soeuer was necessarye for mens saluation thou doost well neither beleeuest thou amisse but the Deuils know all these things and they do no lesse stedfastly beleeue them then thou What is then required more Not that thou shouldest knowe or beleeue any more of Christ as the things which he said or did and yet were not committed to writing the which as Iohn saith were almost innumerable Neither shall this stand or goe for
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
vnderstanding euen vnto these earthlye thinges héere belowe and he proueth it by a similitude taken of the beauty of leaues and flowers all which thinges as vile and most quickly perrishing cannot saith he retaine the most comely features of their formes and fashions vnlesse they were there formed and made where that incomprehensible and vnchangeable beautye hauing all thinges abideth and continueth This the Lord Iesus sheweth there where he saith Consider the lillies of the feeld how they grow they labour not neither doo they spinne and yet I say vnto you that euen Salomon in all his royaltie was not clothed like one of these Wherfore if god so clothe the grasse of the feeld which though it stand to day is to morrow cast into the furnasse shall he not doo much more vnto you O yee of little faith which woordes of Augustins we thought good euen for this cause to note that also by the testimonie of Plotinus the Platonicall philosopher they might be conuinced whosoeuer they be that doo hardly admitte particular prouidence That therfore which this Gentile could finde the meanes to drawe not only out of the puddels of his maister Plato in which the selfesame confession touching particular prouidence is found very cléerely expressed and chéefely in his book of Lawes the 10. againe in his Epinonio that is to say an appendix of lawes whence vndoubtedly euen Proclus also drew his opinion in all respectes like and semblable in the books which he wrote of prouidence but also out of the fountaines of holye Scripture as of whome the fame goeth by the report of Theodoretus that he was sometime an hearer of our olde father Origen in the schoole of Alexandria and tasted the secret misteries of our learning that I say which this Gentile hath put in writing as touching Gods prouidence let vs not be ashamed to imbrace but rather let vs be ashamed on the other side if we be slack to follow and endeuer to that knowledg vnto which he easily mounted and ascended It would be conueniēt by examples drawen out of the bookes of holy Scripture to haue this thing confirmed more at large to witte that the Lord woorketh vpon men and vpon all thinges created by his determinate counsell present administration but these things for this time I suppose to be sufficient The obiections against particular prouidence confuted where also is entreated of fortune fate destinie end or haphazard Chap. 4. BVt now let vs sée what it is that stayeth some men or what they are able at length to pretend wherby they should not with vs graunt this particular prouidence where through as well all the counsailes studies enterprises and actions of men are ruled and gouerned as also the powers and operations of inferiour creatures ordered and directed And it is to be thought they are moued most cheefely with these reasons First that seemeth by this assertion of particular prouidence that the freedome of mans wil is vtterly subuerted and man made like vnto a sencelesse block that cannot doo any thing of him selfe no not so much as moue but whither the Lord driueth him 2 Where if so great weaknes and imbecilitie of man be graunted and on the other side so great power and authoritie of prouidence as to woorke and doo all thinges it appeereth now that sinne also if any be committed by man must be imputed to God him selfe which truely once to conceiue in the minde were a hainous offence 3 By this meanes are excluded vniuersally all second causes wherof notwithstanding that some regard is to be had there is no man but willingly graunteth Moreouer there arise also other waightye questions and very troublesome doubts For by establishing of this particular prouidence there séemeth againe to be induced and established the Stoikes fate or desteny further that all casuall thinges are ouerthrowne and such as by an vsuall custome are saide to happen by chaunce againe that contingens or haphazard is taken away in defence notwithstanding wherof there be excellent diuines that do yet at this day labour with great consent For these causes I suppose and the same doubtlesse not slender but meruailous perplexed it appéerethe that a number are moued to yéeld vnto those that allowe only vniuersall prouidence which it seemeth expedient to defend least they should be inforced to graunt so many inconueniences absurdities as we haue now rehearsed It shall therfore be our part and duety if at least we couet to haue speciall or particular prouidence remaine safe and inuiolate to entreat of al these thinges and so farre foorth as we may and necessitie shall require declare that those thinges hurt either not at all or els not so much as some doo suppose Wherfore as touching that first reasons concerning the libertie of our will we will conclude the matter in a short summe As oft as there is any question made of the power of our will they are wont so to distinguish mens actions that some are said to be of thinges spirituall and internall which namely belong to God and his Kingdome and to the saluation of soules and some of thinges earthly or externall which doo appertaine to the common course of this life and without the which the same can by no meanes be passed ouer To be wort some haue appointed meane or middle actions In euery of these what man is able to doo we will bréefly consider Therfore in spirituall or internall actions which are occupied about the knowledge of God and of his will towardes vs also about the ordering of our life aunswerable to suche knowledge there is no man but confesseth that man is able to doo nothing by his owne naturall strength but if so be he doo any thing in this behalfe that it ought to be ascribed to the holy Ghoste who in the regenerate woorketh effectualy by enclining gouerning and directing their mindes and willes vnto those thinges that may be pleasing and acceptable vnto God This doctrin is throughly and euery where approoued in the holy Scriptures Hiere 21. I know Lord that it is not in man to guide his owne way nor in the sonne of man to direct his steepes Hiere 30. I will dispose him and he shall come vnto me for who is he that hath made his harte so willinge that he can come vnto me saith the Lord. Psal 36. It is the Lord that must direct the steppes of man Psal 119. Incline my hart vnto thy testimonies and not vnto couetousnes Turne awaye mine eyes least they beholde vanitie c. Many thinges to the same effecte are further noted in the said Psalme Iohn 3. A man can receiue nothing except it be giuen him from Heauen Iohn 6. No man commeth to me except my Father drawe him Iohn 15. without me ye can doo nothing 1. Corinth 2. The naturall man perceiueth not the thinges that belong to the spirit of God 2. Corinth 3. We are not able of our selues to thinke any thing as of our selues
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
vnderstanding cannot attaine vnto further foorth then they are expressed in the Scriptures So Esau before he was borne was hated of the Lord and by him ordained to forgoe the blessing Likewise God woorketh and some he casteth vp sometimes into a reprobate minde but in in this pointe whilest he punisheth their former mallice wherby they wold not acknowledge the trueth offered or béeing knowen would néedes set it at naught nay violentlye oppresse it certes in this case he deserueth the praise and commendation of iustice Againe on the other side such men woork but heaping one sinne vpon an other and gréeuing continually the spirit of God by their obstinacie in euil dooing Touching this woork of God and likewise of euill men it is thus written Rom. 1. Therfore because that when they knew God they glorified him not as God neither were thankfull c. God also gaue them vp to their owne hartes lustes vnto vncleannes to defile their owne bodies betweene themselues c. Where is to be obserued this particle to their owne hartes lust because therby is noted the proper mallice of those men for that which they are worthely blamed Rom. 11. out of Esa 6. God hath giuen them the spirit of slumber eies that they should not see and eares that they should not heare vnto this day 2. Thes 2. The comming of that man of sinne is with all deceiuablenes of vnrighteousnes among them that perrishe because they receiued not the loue of the trueth that they might be saued And therfore God shall sende them strong delusion that they should beleeue lyes that al they might be damned which beleeued not the trueth but had pleasure in vnrighteousnes To be short God woorketh but yet so as he tickeleth the minde of him whom he moueth to the intent that so soone as he perceiueth himselfe to be any way prouoked vnto euill he may haue occasion to acknowledge his owne weaknes to craue and call for Gods help and at a woord to beléeue vndoubtedly that he shall obtayne it So Paule when there was giuen vnto him a prick in the fleshe the messenger of Sathan to buffet him 2. Corinth 12. he tooke occasion thereby to pray often and when he obtayned not the same to be taken from him he was taught thereby that it was sent vnto him for his great profit to wit that he should not be exalted out of measure through the abundance of reuelations God woorketh but yet moderately and least a man should be tempted aboue his strength that so he may be holpen in due time God worketh but so as he may the more gloriously lift him vp that is fowly fallē heale him that is wounded and exalte him that is humbled God woorketh in the Chaldies Iob. 1. and in Semei 2. Sam. 16. but it was to proue the manifolde strength as well of Iob as of Dauid and that dooth both Iob and Dauid confesse the one saying I he Lord hath giuen and the Lord hath taken away the other forbidding the partie to be hindred and expresly adding That the Lord had giuen Semer in charge so to cursse and blaspheme God woorketh in the théef man slayer but it is to the intent to deliuer the partie wrongfully troubled or slaine out of far greater miseries and to translate him into eternall life to the intent also that the Prince or Judge may haue iust matter and occasion to punish the malefactor with due paines and penalties of lawe that many of the common people which haue not offended in like sort may take example by him that is punished to beware of the like enormities to conclude for other good and profitable causes which all we in no wise are able to discusse In summe God dooth all in all euen in euill and wicked men yet iustly and to a good end But the thinges that in these selfe same actions are comnitted of men or els of the deuill for that we may note this also by the way it is not absurde if we say that God men and the Deuill doo woorke togither to one and the selfe same thing which thing is to be seen in the betraying of Christ where the Lord had appointed it so to be then Sathan entred into the hart of Iudas and Iudas wayting his opportunity committed the déed likewise in Iob where the Lord woorketh then next Sathan and the Chaldeans doo egregiously play their partes wherby it commeth to passe that as God is saide to harden so is the same power attributed vnto man to wit that he hardeneth himselfe Psal 94. Harden not your hartes and againe the deuill is saide to woork in the vnbelleuers 2. Corinth 4. Ephes 2 whither we haue respect to the manner or to the ende doo sauour of nothing els but euill they tend to no other purpose then euill and they doo all thinges euery where if not openly yet at the least priuily against the glory of God and against the profit of their neighbour Which thinges seeing they stand thus doubtlesse the blame and blemishe of all euill reboundeth vpon man and the deuill and God dooth euermore retaine and keepe the praise of iustice goodnes power and other such like excellent vertues And howsoeuer God woorketh in these matters yet hath man no iust cause of mourning neither can he pretend the iust and good ordinance of God to couer his owne mallice and vnrighteousnes To this point we must of necessitie come at the length and confesse that because God so willeth and because he willeth nothing but good therfore he cannot deale or woork otherwise then well Hence is that Rom. 9. Why dooth he yet complain For who hath resisted his wil But o man who art thou that pleadest with God Shal the pot say to the potter why hast thou made me of this fashion c. Fourthly Sinne can in no wise be imputed vnto God but it is imputed vnto man because god is subiect to no lawes against which he might be conuicted to offend but vnto man ther is a law alwaies prescribed by the which he is reproued of sinne and brought to the knowledge of sinne And so although God be after his manner author of the woorke yet is he not author of the sinne Now then it is a very easie matter to answere to the other cauillations as namely wherfore man should be punished and drawne as it were to the place of execution Doubtlesse seeing be committeth euill of his owne will séeing that as well all the matter of euill is found to be in him as also that he hath respect to an euill end in his actions and séeing also that he transgresseth the law prescribed vnto him worthilye is he drawne before the Judge beeing the minister of Gods iustice and the instruement ordained of God for the preseruation of publique peace in the fellowship and societie of men who is to punish him according to the qualitie of his offence And thus much for the second obiection against pecultar or
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
vnlooked for be saide after a sort to fal out by Fortune in respect of vs and after a certaine manner of speaking from which it must be abandoned the fond imagination touching any such seuerall power of Fortune as giueth and bestoweth all thinges vpon whome she will but yet in respect of God we hath as it is euident prest and ready causes of all things that come to passe nothing can be said to happen by Chance or Fortune Yea and to say the very trueth neither ought we in respect of our selues to graunt any thing vnto Fortune â—ith of what things soeuer come to pas our minde albeit it perceiueth not the outward causes and which we vsually terme next or neerest yet hath it at all times in a readines and vnderstandeth the principall woorking cause to witte the prouidence and good will of God For this is a most certaine role to answere directly vnto euery question touching the causes of those thinges that are seene to come to passe namely that they are all wrought and accomplished by Gods good will prouidence Whither belonge those godly wishes and desires of the Saintes in thinges doutfull and to come The Lords will be done likewise in consideration of thinges doon and past So hath it pleased the Lord his will be fulfilled And to this effect Augustine de Ciuitate Dei lib. 5. chapter 9. saith That the causes which are called fortnitae that is casuall or working by fortune are not altogither none at all but such as lye hid in secret and therfore to be ascribed to the will of God But it shal not be amisse to illustrate and set foorth the matter with some examples And first touching Chance Is it not a thing likely to be doon by chance that a Ramme being caught by the hornes stack fast in the bryers when Abraham was about to offer by his sonne in sacrifise But Abraham had said before that The Lord would prouide him a sacrifise being assured by faith that the Lord wold do whatsoeuer was expedient and the same Ramme became there a figure of Christ Gen. 22. Again that the Casket wherin Moses was put should slote néere to the place where Pharaohs daughter was gone downe to wash her selfe appéereth to haue hapned by chance but for what great and weighty causes the Lord disposed it so to come to passe al the holy books of the Bible do most plentifully witnes Exod. 2. Further we would say that it was by chance that the iron of the Are wherwith one of the schollers of Elizeus hewed timber fell into the water but therby tooke the Prophet occasion to woorke a miracle wherby he testified his incomparable faith to God-ward and his louâ— toward his neighbour 2 Kings 6. To be short it may séeme to come by chance that a Viper creeping out of the fire caught Paule by the haÌ„d at Melita but that thing was the cause foorth with why the barberous people magnified the Apostle as a God acknowledged him to be most déer vnto god Act. 28. We might adioyâ—â— yet moe examples but that we haue to speak in like maner touching the euents of Fortune Wherin I pray you dooth it seeme that any thing may more iustly appéere to be forcuitum or hapning by fortune then in lottes and yet the Scripture dooth apparantlye teach that while The lotte is cast into the lap the whole disposition therof coÌ„meth of the Lord Pro. 16. And by this meanes the Lord him-selfe ordering the lotte was Saule found out to be anointed with oyle and so to be declared King 1. Sam. 10. Ionathan was founde to haue tasted honye 1. Sam. 14. Ionas was bewrayed for that refusing the charge enioyned him of the Lord he fled an other way Ionas 1. Mathias was called to the office of Apostle Act 1. May it not be thought also worthily to fall out by Fortune that Rebecca rather then any other should giue drinck to the vnknowne seruant of Abraham afterward adde that she would in like manner draw water for his Camelles But surely the Lord wold haue these thinges to be for a signe wherby the seruant might knowe what manner of one she was that his Masters sonne should espouse Gen 24 would not all men likewise say that Fortune hare a great stroake when Dauid being thrise pursued of Saule with a speare or Iauelin to haue thrust him through escaped yet safe and sound But we must mark how oft it is mentioned there that the Lord was with Dauid and that Dauid gaue thanks to God alone for his deliuerance 1 Sam. 18.19 And who wold not iudge Absolons fortune to be strange and meruailous who whilest he rode vpon a mule in great haste was caught by the haire of the head and hanged vpon the bough of an Oake where also being thrust through by Ioab he was foorth-with slaine outrightes of his seruants and cast into a pitte in the wood and without all honour couered with a heape of stones But there in that place the Lorde himselfe is saide to haue compassed about the men that lifted vp their hand against the king and to haue iudged for Dauid 2 Sam. 18. Therfore to conclude what things soeuer do happen so vpon the sodaine and vnlooked for that there appéere no causes why they should so come to passe when yet they might fall out otherwise must be referred to the will prouidence of God as vnto the chéefe and principall cause But if thou wilt still tearme them Fortuita or falling foorth by fortune after the vsuall manner and custome of speaking yet must thou néedes graunt this that except the Lord him selfe doo dispose and direct them they can neuer come to passe nor attaine to any perfection And whilste thou doost this thou thy selfe by rendring some cause and the same certain of the fact doost now plainely subuert the nature of Fortune sith verily there can fall out nothing by Fortune but wherof the cause is vnknowen Therefore whosoeuer iudgeth aright touching Gods prouidence he perceiueth ful wel that Fortune or chaunce is nothing As also the Stoikes in like maner who contended that all thinges came to passe by Fate or Destiny are reported wisely to haue taken away Fortune and Chaunce from whose sentence or iudgement the Satyricall Poet cryeth out Thy Godhead failes if wisdome once take place but Fortune we Doo thee a Goddes make and eke in heauen doo harbour thee Signifying that Fortune was so highlyâ— estéemed and exalted onely and alone by the foolish perswasion of men Wherfore to th' end the studious may learn to obserue how they may speake truelye and without offence touching thinges happening by Fortune as they vse to call them I will adde touching that matter the woordes of S. Augustine out of his first booke and first Chapter of Retractions In my bookes against the Academiks saith he it greeueth me that I haue so often vsed the name of Fortune Albeit my meaning was not to haue any goddesse
vnderstood by this name but a chanceable euent of thinges either in respect of our bodies or in respect of outward benefites or calameties Whervpon also came those woordes which no religion forbiddeth to speak Percace Perhaps Perchaunce Peraduenture By fortune Which all notwithstanding is to be reuoked to Gods Prouidence This also I concealed not there saying For peraduenture that which is commonly called Fortune is ruled by some secret order and we call chaunce in thinges nothing els then that whose course and cause is hidden from our eyes I saide this indeede but yet it repenteth me that I so named Fortune there especially sith I perceiue men to haue taken vp a very euil custome that where it ought to be saide Thus would God haue it they say thus would Fortune haue it Hitherto Augustine Certes those aduerbs Perhaps Perchaunce c. doo serue more to signifie doubtfulnes theÌ„ affirmation or if not doubting then declare they rather some thing to be doone beyond our reach then without any certaine cause which we must alwaies presuppose to be setled in Gods will And Basilius Magnus in a certaine place saith That Fortune and Chaunce are heathen woordes in the signification whereof it beseemeth not godly mindes to be occupied It remaineth that we speake of Contingence or Haphazard To the remouing wherof albeit there be a way after a sorte made already whilest we haue sufficientlye shewed that there is no more place left vnto Chaunce and fortune where there is due regarde and consideration hâ—d of Gods Prouidence and that it séemed not necessary to stand long héer after intreating of it yet 〈◊〉 because we sée some men labour very stoutly to iustifie and defend it we will handle this place somewhat more largely then otherwise we néeded to haue doone But firste there is a certaine difference to be set downe which seemeth vnto me méet to be obserued betwéene Contingence and fortune or chaunce For chaunce and fortune of which we haue sufficiently spoken if I be not deceiued are referred cheefely to things externall corporall and indifferent or meane and likewise to such as happen besides the compasse of our expectation or deliberation but Contingence is extended of the Diuines euen to thinges internall and spirituall concerning the saluation or damnation of the Soule yea and to those also wherunto is admitted both deliberation choice So when one walking or beholding the stars faleth into a ditch or sink that they say is Fortuitum but when a man is inclined rather to this side then to that and sinneth or sinneth not they say that commeth to passe by Contingence Wherfore they haue defined Contingence or Haphazard to be that wherby thinges created in actions subiect to reason are oftentimes changed and altered and doo fall either into these actions or into those according to the choice and liberty granted of God From which difinition we may cléerely gather that the cause and fountain of Contingence is the frée will of man whereby he is moued to this or that as séemeth good vnto him Which libertie as it were a sin vtterly to take it away so déeme they it necessary to establish Contingence Albert they are moued also with an other cause and the same much greater and waightier For in case it be not graunted that thinges fall out Contingently by mans frée will it will come to passe that sinne shal be imputed vnto God himselfe as by whose prouidence man shall so be holden bound and fettered that he cannot choose but sinne although otherwise he should striue to the contrarye Heereupon straightwaies was brought into Christian schooles out of the Philosophers dark dennes a distinction of necessitie wherby one is saide to be Necessitie absolute or of the consequent otherwise according to Aristotle called Determinate according to Cicero Simple wherby thinges stand at such a staye as that nothing there can be changed as Luke 24. It is necessary that al things should be fulfilled which are written of me in the Law and the Prophets another Necessitie of the consequence wherby many things are prepared to be doon and no man iudgeth but that they ought to be doone in their time and yet notwithstanding are not alwaies brought to effect as Maâ—h 18. It is necessarye that offences should come For so dooth mans blinde reason determine if all thinges should come not to passe by absolute necessitie then by some other necessitie which namely may be changed when God shall otherwise dispoze This necessitie therfore they call necessitie of consequence But verily we wil shew how néedlesly these thinges are concluded and how much they detract from the dignitie of Gods Prouidence besides that they are not grounded vpon any sure foundation coÌ„futing euery thing in the selfe-same order wherein they are of vs rehearsed and then with some reasons and examples establishing our opinioÌ„ and assertion But first and formost me may say this in generall that if we did so religiously as were conuenient honor and imbrace the prouidence of God on euery side turning and conuaying it selfe and procuring and determining all things yea the least and vilest thinges euen to the numbring and consideratioÌ„ of euery the haires of our head and that we did moreouer seriouslye weigh consider how small or none at all our libertie and fréedome is how ofte our will is letted and hindred euen in outward and trifling matters for indéed the consideration acknowledgement of these two thinges is very requisite and necessarye as also most profitable to illustrate and set foorth the glory of Christ and lastly if we called to mind that it may be proued many other waies that God is in no wise the author of sinne neither that it followeth euer the more by the assertion of particuler prouidence as we haue before specified Verily I would suppose that euery man might easily perceiue and see that there were no need or necessitie at all to auouch Contingence or Haphazard But that shall become more plaine and euident if we bring foorth our reasons vnto these thinges that are alreadye breefely said touching Contingence 1 First therfore euen by the difference that we noted betweene casuall thinges and Contingence may after a sort our assertion be confirmed For if not so much as casuall thinges are to be graunted but that all such ought to be reduced to the prescription and determination of Gods prouidence how much lesse may it be graunted that any thing commeth to passe contingenter or by Haphazard It is not like that he that regardeth and disposeth the lesser matters wil omitte or neglect the greater by the administration wherof his praise also and glory may be encreased And from whose prouidence it is not lawfull to exempt so much as the fall of one poore sparrow vpon the ground it were very iniurious to think that of the same are not prouided and gouerned likewise the seuerall actions of euery one But if so be that by the same are directed those actions also
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
of Iemini He layeth alike both the wicked attempts of Absolon and desperate saucynes of Simei vpon the prouidence of God It followeth in the same place Suffer him to cursse for the Lord hath bidden him note that he saith bidden It may be that the Lord will look on my affliction and do me good for his curssing this day By which woordes it plainly appéereth that wicked Simei brast forth to so heinous a fact by the very wil and impulsiō of the Lord himselfe but yet that the Lord can when it pleaseth him turne the malice of Simei to Dauids good Now how in like manner through the disposition of Gods prouidence the counsell of wise Ahitophell was ouerthrowne by Hushai according as Dauid had desired may out of that lōg narration Chap. 17. be sufficiently vnderstood but chefly out those woords of the scripture which are added afterward The Lord had determined saith he to destroye the good counsell of Ahitophell and the cause is added comprehen ding a reason of the whole matter That the Lord might bring euil vpon Absolon Therfore the Lord gouerneth mens mindes and willes yea and inclineth them after a sorte so as they are caried after euill and whatsoeuer is heer 's doone by Absolon is doone by the Lords disposition By like reason it came to passe that Ahitophell was so fierce cruell against his owne life that he went and hanged him selfe In that behalf it pleased the Lord to reuēge his trechery and to bring to passe that euill counsell according to the Prouerb might be seene to fall out worst to the counséllour himselfe Further touching them that were sent vnto Dauid to show him the counsell of Hushai and likewise through what policye they were saued from their enemies hands by a woman it were long to declare yet in the mean season that all things were doon by Gods prouidence it may sufficiently appeer by those things that are spokē of Hushai which fled at Dauids commaundement For looke from whome the end floweth and from the same also without question must be deriued the meanes tending to the same end Now the things that follow Chap. 18. touching the conflict of both the armies touching the twenty thousand that were slayne of Absolons parte and touching the miserable end of Absolon himselfe that they can by no meanes be referred to contingence or haphazard the very woordes of the Scripture doo aboundantly testifie wherby whatsoeuer came to passe is ascribed onely to Gods prouidence For so we heard before That the Lord would bringe euill vpon Absolon And in this self same Chap. 18. Ahimaaz saith of Dauid The Lord hath deliuered him out of the hand of his enemies Againe the same man to Dauid Blessed be the Lord thy God who hath shut vp the men that lift vp their hands against my Lord the King And immediatly after Chusi also saith vnto him The Lord hath deliuered thee this day out of the hand of all that rose vp against thee We sée cleerly they all doo confesse that euery thing was doone by the wil and dispensation of God and that it cannot be said without the greate iniury of Gods name that any thing came to passe casuallye or by chance-medley Thus much of Absolon and I think inough For in that Dauid after a sorte did beare héere a type of Christ and they that cleaued to him a type and figure of the Church on the other side in that Absolon with his adhearents shadowed out the persecutors and enemies of the gospel and that by the diuine prouidence so ordaining as in many other actions of the holy Fathers we know a type and figure of thinges to be accomplished by Christ apéered there is no cause why we should enter now into this field Verily I suppose that these two examples are of vs in such wise discussed and declared as that euery man heerafter may easilye without any difficultie by himselfe finde out and determine in other holy discourses also by like occasiō the places commending the force power of Gods prouidence especially séeing there is scarce any narration to be found in the holy Scriptures wherin are not some such places intermixed and that almoste appéering manifest to sight And it behoueth vs to iudge that it was procured by the singuler purpose and counsell of the holy ghost that such and so many places do euery where come to hand For why they doo not only preach and set foorth Gods prouidence woorking al in al things which in trueth can neuer sufficiently be blazed and displayde as it deserueth but also further they comprehend manifolde and the same most swéete and holesome doctrine For they will vs especially to acknowledge our owne weakenes and miserie they admonish vs to learne to depend wholy vpon God alone to commend all our actions all our life long vnto him they stirre vp faith in vs they inuite vs to continuall inuocation of the grace and helpe of God they counsell vs to take in good parte whatsoeuer happeneth amongst men and so they moue vs to modesty patience long sufferance finally they propound vnto vs in all thinges that come to passe the diuine power goodnes righteousnes attentiuely to be marked and euer more to be praised Séeing therfore these places are such let no man be of this minde to think that they are carelessely to be passed ouer Wherfore by all these things we haue sufficiently and cléerely enough proued that neither to Fate or Destiny nor to Chaunce nor to Fortune nor to Contingence or haphazard may any place be giuen at al in our sacred philosophye where iust regard is had of Gods prouidence and the same worthily esteemed Whither the Prouidence of God imposeth a necessitie to thinges prouided Chap. 6. NOw some men may say If nothing at all commeth to passe Contingentlye or by Haphazard nor nothing by necessitie of Consequence then it followeth that all thinges come to passe by necessitie as they call it Absolute yea and that all thinges that happen are accomplished by a certaine vnchangeable and vnauoydable necessitie so as they cannot possibly choose but be doone And is this in any wise to be graunted To this obieicton or question we will answer in fewe woordes 1 First if we list not to striue about woords or sentences but are content to vse those that we see oftentimes to be met withal in the holy Scriptures nothing forbiddeth but that we may say simplye that all thinges come to passe by necessitie and that it is impossible but the thinges should be accomplished which the Lord hath ordained to be doone For after this sort Christ him self saith simply It is necessary that offences should come It is impossible but that offences should come againe All thinges must be fulfilled which were written of him by the Prophets And thus it was necesserye that Iudas should sell and betraye Christe to the Iewes for mony it was necessary that Peter should deny Christ thrice it was
necessarye that Christ should suffer c. So we sée Christ spake plainely touching the things that might be thought indeed to come to passe Contingently or by Haphazard and yet ceuld they not otherwise choose but come to passe yea it was as necessary that those things should be accoÌ„plished as it is necessarye that God should be most good iust mighty inasmuch as it behoued them all to be doone to the manifesting of Gods goodnes power and righteousnes What need is there then to fetch fond and fantasticall phrases of speech or distinctions out of the store houses of the philosophers when as the Holy-ghost him selfe whome we must confesse to be the best master of speaking in Diuinitie and whom to follow is most safe hath squared out vnto vs such as are most proper and exquisite and to the busines we haue in hand wonderfully concordaÌ„t and agreeable Thus much therfore touching the manner of speaking to the question propounded 2 But as touching the thing it selfe inasmuch as we haue sufficiently proued that nothing can possiblye come to passe without the dispensation of Gods prouidence how vile or base soeuer that apéereth to mans reason that is brought to passe Further that by the same are gouerned and directed euen the very minds and wils of men yea and turned too and fro whither soeuer that as the Shipmaster shall moue them againe that prouidence can by no meanes séeing it is eternall immutable be disapointed of determinate effectes out of all these thinges is gathered no doubtfull or perplexed conclusion namelye that it must of necessitie be accomplished and that it cannot be but accomplished whatsoeuer Gods prouidence hath once ordeined to be brought to passe neither shal it be any offence to say that all thinges come to passe by necessitie of Gods prouidence 3 Some when they heare speaking of this matter séeke starting holes saying that there is no such necessitie brought vpon thinges by Gods prouidence especiallye that any should doo euill but that God onely foreknewe and foresawe theÌ„ so to doo and that some are such not because God foreknew they would be such but rather that he therfore foreknew theÌ„ for that they should becoÌ„e such of their own accord but this verily is nothing els then to reiect the cause of prouideÌ„ce and to take vp an other touching foreknowledge So must we in no wise doo If we shall firste speake of foreknowledge we must doubtlesse be well resolued and conclude as is méete that God fore knew all thinges that are or euer shall come to passe neither may we thinke that any thing can come to passe coÌ„trary to his foreknowledge But from hence we must also procéed to prouidence and determine with our selues that according to this God ouer and besides that he knewe before the sequeale and successes of thinges doth also further by this insearcheable wisdom order and dispose all thinges as we haue already oftentimes and with effectuall and substantial reasons proued and declared neither that there is any thing among thecreatures either so vile or glorious which may iustly be exempted from the iurisdiction of prouidence Which séeing it is so it is plaine and euident that God as he foreknew all thinges so also he prouided them yea and euen then when they are accomplished dooth stil rule and gouerne them and therfore they are simply of necessitie in such a state and condition as they are perceined to be in and that because through the wor king already of prouidence they cannot otherwise be And foreknowledge doubtlesse séemeth after a sorte to depend vpon prouidence For the Lord knew before how and after what sort he would deale with euery man yea euen before he had made any man but he therfore foreknewe it because he had euen then also preordained how and after what sorte he would haue euery man to be dealt withall Foreknowledge therfore prouidence ought to be considered seuerally and apart and that verily as woorking most cheefely once and discharging her office before the creation of thinges and this as working in and throughout all time and remoued from none of those thinges which are made 4. Neither is there any cause in the mean while why the Lord should be blamed in anything seeing we are sure that whatsoeuer is doone of him is doon either to declare his power to set forth his glory or to commend his iustice or to extoll his goodnes albeit these causes are not alwaies so easie to be séene of vs and they doo oftetimes altogither escape vs. For who hath knowne the counsels of the Lord Not withstanding the rule of faith remaineth vndoubted and infallible That whatsoeuer God dooth he dooth it for the best For why the fall of our first pareÌ„ts the hardening of Pharaoh and the falsehood of Iudas were prepared as well to good ends and purposes as the constancy of Noah in faith the humilitie of Dauid the repentance and confession of Peter Yea Pauls persecution brought some fruite with it as wel as his preaching and his cruelty that went be fore made the thinges that followed after to become more famous and notable in him And certes that those thinges should be accomplished which doo manifestlye proue God to be most good most mighty and most iust it is very necessary neither can they or ought they by any meanes to be intermitted therfore all thinges that come to passe whither they be good in themselues or in our iudgement euill inasmuch as they are such there is no cause why we should be afraid to say that they come to passe by necessitie no more then we will be afearde to saye that God is of necessitie most good most iust and most mighty 5 And least of all may hence be taken any occasion of pretending that we are innocent whilest we sinne as those that could not doo otherwise then the diuine prouidence had ordâ—ined and so to lay the cause of our condemnation vpon God himselfe This reason might indeed stand in force if so be we committed sin by compulsion and against our wils and in no wise giue any consent therunto But it is a plaine case that our naughtye will is at all times so wholye caried vnto euill delighted with euill and accustomed in euill that what soeuer euill there is in any action that verily commeth altogither from vs insomuch that by vs is defiled made euill euen that which otherwise the Lord as touching that which he woorketh in it had appointed to good yea to many good ends and purposes Wherby it commeth to passe that albeit we doo all things by the disposition of Gods prouidence yet neuerthelesse we doo euill by our owne defaulte and euidentlye declare that the matter and cause of our perdition is in our selues For vnto one and the selfesame action both the Lord putteth to his hand we also doo woork but considering that he dooth it farre otherwise and to a farre other end then we it followeth that
Next for orders sake in teaching and least we should vnaduisedly or confusedly intermixt any thing taken from any other place not agreeing to our preset purpose we thought good to note in few woordes how and wherin prouidence differeth from the foreknowledge predestination and wisdome of God 4 Which thinges being declared we came more neerelye to search of what nature Gods prouidence is that is to saye what it doth what it can do how and after what sort it is occupied in the gouernment and administration of all thinges And heere againe not vnwillingly we recounted the opinions of the Philosophers touching that matter couering euen by this meanes to set before all men to be obserued how vnsure a thing it is in examining of diuine matters to follow the iudgement of foolish reason and to determin any thing with out consulting with the treasorse of the Holyghoste that is to saye the saâ—â—â—â— Scriptures Then next we added what muâ—â—es also our men that is to witte such as professed sound and sincere religion were off And inasmuch as some of these acknowledged onlye and vniuersall prouidence of God ruling and moderating all thinges by a generall motion leauing in the meane time to euery creature a certain force and power of woorking after the inclination of it owne nature and othersome also graunted that the actions of men are gouerned of the same but yet only of a fewe and especially the elect we taking a better course haue obserued and marked what we thought to be most agreeable to the holy Scriptures and to be most cleerely expressed in them further we considered what was allowed by the consent of the best and most ancient Fathers and this resolution we gathered and gaue foorth to be unbraced namely that Gods prouidence dooth not only vniuersally gouerne the worlde and all the thinges therin contained but also especially and particularly dispose procure and moderate euery thing yea and direct the actions of euery thing to their appointed endes Which sentence to shewe that it was approued of the Fathers we noted some thinges of it grauely and godlily auouched by them 5 But because I was not ignorant that many would be ready with tooth and naile as they say to rise vp against this doctrinâ— especially such as were ouermuch addicted to the iudgement of reason when they heare the prouidence of God bruted abroad to be so farrefoorth occupied and distracted in and about euery thing they by and by imagine and crye out that a number of absurdities doo heereby follow and first forsooth that the freedome of mans will is vtterly ouerthrowne 2 that God seemeth to be the cause of sinne and of our condemnation 3 that all second causes are vniuersally excluded 4 and by this meanes that the damned opinion of the Stoikes touching Fate is againe established 5 that Fortune and Chaunce are disanulled and taken awaye 6 that Contingence or Haphazard is denied for auouching notwithstanding wherof some deuines of this age think they may striue with might and maine for these mens sakes I say we are compelled in order to speak more larglye touching euerye obiection and what we thought to be most safe for the behoofe of Christian consciences and for the dignitie of sound doctrine franklye and fréelye to vtter and declare Therfore what and of what sorte the fréedome of our will is in euery kinde of actions and what it is able to doo without the helpe of Gods prouidence we haue faithfullye opened Againe that God is in no wise the cause of sinne neither that our damnation is to be imputed vnto him besides that lawes are not made without good cause and the guilty punished we haue with proofes and reasons not of the meanest sorte made plaine and manifest Likewise second causes in what acount they are to be had how farrefoorth they are of force and when they may rightly be vsed and applyed we haue not letted to tell 6 Further that the doctrine touching speciall or particular prouidence dooth in no part agrée with the Stoikes doctrine touching Fate or Destiny also that Chaunce or Fortune hath no place in our Philosophy lastly that Contingence or Haphazard cannot truely be auouched where the due knowledge of Gods prouidence is extant and the same worthily estéemed we haue with no fruitlesse discourse as we trust declared at large And this is the summe of those thinges which haue of vs been taught as touching Gods prouidence Now we wil speak of the fruites that are from thence to be gathered First as concerning the doctrine doubtles this knowledge is notable and necessarye and right wâ—â—thy to be diligentlye taught and jet foorth in Christian congregations namelye that God as he once most excellently and orderly made and created all things by his onely power and wisdome so dooth he stil rule and gouerne them committing his authoritie to none neither standing in need of any secondary helpe Againe that in these inferior thinges heere belowe and cheâ—felye in mens matters there is no place to be giuen to Fortune or Fate neither commeth any thing to passe by Chaunce or Contingence But to what end doo I repeate these things in this order whatsoeuer hath of vs hitherto beene declared touching the prouidence of God and sufficientlye approued by the testimonies of holy scripture all that may and ought to be taken for excellent doctrine and such as floweth from the fountaine of Gods woord I will adde a few things touching the excellencie and necessitie of this doctrine 1 Verily I dare be bolde to say that among many places of heauenlye philosophie though otherwise right notable and rich there is none extant so commodious and plentifull wherby the glory of almightye God may be inlarged and illustrated amongst vs as is this place which we haue handled touching Gods prouidence and specially if it be shewed in such sort as we haue doone that this prouidence is not only vniuersall but also special and particular For to take a charge and haue a care of euery thing and not of mens affaires onelye but of euery creature also far beneath the state and degrée of men besides to haue such a care and regarde of mens matters as euen their minds and willes also are directed to certaine actions and determinate endes this doubtlesse must be acknowledged a very diuine woorke and that surelye such a one as wherein the power and glorye of God are seene most cleerelye to shine and appéere 2 And what shall we say to this moreouer that looke in what accompte and regarde that confession of faith is had wherby we acknowledge God to be God and the same almightye and in the selfe same if we weigh euerye thing aright is this doctrin also of Gods prouidence to be accepted and taken For it is in déede the very ground and foundation of our faith For why be that acknowledgeth in God his prouidence especially particular wherof we haue principallye entreated he vndoubtedlye it is that dooth rightly comprehend
vpon him and he shal be taken in my dragge or great net and I will bring him to Babel and will enter into iudgement with him there for his trespas c. To the like effect there is more chap. 26. And oftentunes shal we méet with such things in the prophets so that it is not needful to repeate any more But as we haue saide of Angels so is it requisite also that we vnderstand it of men namely that not onelye euill men but good also are the instruments of the Lord woorking whatsoeuer it pleseth him For so hath the Lord very often by good and holy Judges Kings and other subdued wicked people and kingdomes yea and somtimes vtterly ouerthrow them Of Angels and men we haue spoken it remaineth that we adde some thinges touching other cretures By she and that falling down from heauen from the Lord as the Scripture speaketh fiue Cities were consumed Genes 19 Afire by the will of the Lord running alongst the face of the earch desiroyed sourtéene thousand and seauen hundred seditious persons Numb 16. and not much before that time the sonnes of Aaron Nadab and Abihu Leuit 10. Two Captaines either of them with fiftye Soldiers being sent by King Ahaziah to Elias the prophet were deuoured with fire 2 King 1. The waters of Egipt were turned into blood and so became vnfit to be drunk and pernitious to fishes Exod. 7. A little after the waues of the red Sea swallowed vp an innumerable multitude and euen King Pharaoh himselfe with all his hoste Exod. 14. The garth opening deuoured Korah Dathan and Abiram with their confederates and their whole families Numb 16. The same now and then denyeth the fruites gróodilye gaped for the Lord procuring the causes of barrennes either open or secret as in the daies of Achab he restreyned the firmament and cloudes that they should not raine vpon the earth King 7. The aire oftetimes by the Lords commaundemeÌ„t is infected and becommeth hurtfull not onelye to the fowles and brute beastes drawing it in but also to men prouoking pestilent and deadlye diseases in them as 1. Chron 21 We read that the Lord sent a plague among the Israelites and that there died of theÌ„ seauentie thousand men And in the prophets we heare often of the wicked and vngodlye how some were smitten with the pestilence and othersome threatned to be smitten The haile the rayne ingendred in the aire doo procure dearth and scarsitie of vittayl when and as oft as the Lord will haue it so Exod. 9. Next by brute beastes what great hurtes and dangers are we subiect vnto By Frogs Flyes Lice and Locustes all Egipt was miserably vexed Exod. 8 9.10 Many of the murmuring Israelites were â—lung of Sarpents and died Numb 21. Two Beares stirred vp by the Lord tare in peeces two and fortie Children for mocking and rayling vpon Elisha 2. King 2. Certaine people of the Babilonians being sent by King Salmanazar to inhabit in Samaria were destroyed by Lyons sent of God 2. King 17. And the man of God sent to Ieroboam is saide to be deliuered of the Lord to the Lyon that slewe him 1. King 13. And what should I stand to rehearse any more By diuers and sundry meanes dangers doo ensue but we must confesse them all to be sent by the Lord himselfe who dooth vse the creatures that he hath made freelye and to what purposes it pleaseth him as instruments prepared to euery woorke and busines whatsoeuer Neither in very deed are al the creatures to be accounted any other then the tooles and weapons of the cheefe woorkmaister God and second causes And God doubtlesse as he is almighty and the woorker of all in all can out of those things which are reputed of theÌ„selues to be good and so are indéede when be seeeth cause raise vp discommodities vnto vs and againe on the other side cause the thinges that are euill and which we flie and abhor to turne to our no small profit and commoditie It appeereth therfore by these thinges that euen all distresses and aduersities are sent of God himselfe Wherfore seeing it is in no wise lawfull to resist his will and that we are to take in good part whatsoeuer he ordeineth by his prouidence we ought from hence to drawe some portion of comfort in that we know assuredly that all perils and dangers come from God And so much to the two former reasons wherby we haue proued that crosses and calamittes are sent of God As touching the third reason consider the sayinges of the holy fathers weigh the examples which propound vnto vs any that haue béene afflicted whither of the godly or vngodly and vndoubtedly thou shalt finde that ther by dooth redound vnto God the praise either of wisdome or iustice or rather of both of them togither Touching the wisdome of God appéering in our aduersities it is notably said of Esay chap. 31. Woe vnto them that goe downe vnto Aegipt for helpe and staye vpon horses and trust in Chariots because they are many and in horsemen because they be very strong but they look not to the holy one of Israell nor seek vnto the Lord. But he yet is wisest therfore he will bring euill and not turne back his woord but he will rise against the house of the wicked and against the help of theÌ„ that woork vanitie Where the prophet reproueth those that were ouermuch giuen and addicted to humane or carnall wisoome and admonisheth them to look rather into Gods wisdome who dooth nothing without certaine aduise and with like wisdome both sendeth and remoneth aduersities For before the Lord dooth afflict any man with calamities he resolueth with himselfe what great good will grow of it either to him that suffereth or vnto others and likewise how and when it is expedient to deliuer the afflicted to the great admiration of all men Iob. 11. Oh that God would speake and open his lippes against thee that he might shew thee the secrets of wisdome how thou hast deserued double according to right know therfore that God hath forgotten thee for thine iniquitie Canst thou by searching finde out the secrets of God or canst thou finde out the Almighty according to his perfection They are the words of Zophar the Namathite signifying that wheÌ„ God most wisely ordereth all things yea euen in sending of crosses also yet we cannot attain the causes of his counsell Psal 147 Great is our Lord and great is his power and his wisdome is infinite The Lord releeueth the meek and abaseth the wicked to the ground Beholde the wisdome of God in debasing and punishing the vngodly Ecclesiast chap. 8. the wise man dooth greatly wonder at the wisdome of God in beholding the thinges that are doone vpon earth as touching the sundry euents and successe of men But we shall better and more cleerely beholde in some one example the order of the diuine wisdome Doubtlesse the history of the destruction of Egipt dooth many wayes declare the
time are not worthy of the glory which shal be shewed vnto vs. For the feruent desire of the creature waiteth when the sonnes of God shal be reuealed It followeth immediatly For we knowe that euery creature groneth with vs also and trauaileth in paine togither vnto this present and not onlye the creature but we also which haue the firste fruites of the Spirit euen we doo sigh in our selues waighting for the adoption euen the redemption of our bodie 5 By thine afflictions thou hast a certaine proofe that thou art entirely beloued of God and art numbred amongst his déere Children being graffed into his house and family Pro. 3. My Sonne refuse not the chastening of the Lord neither be greeued with his correction For whom the Lord loueth him he correcteth euen as the Father dooth the childe in whome he deliteth Wherunto as a faithfull interpreter the Apostle addeth Heb. 12. If ye endure chastening God offereth him selfe vnto you as vnto sonnes for what sonne is it whome the father chasteneth not If therfore ye be without correction whereof all are partakers then are ye bastardes and not sonnes Seeing then wee haue had the fathers of our bodies to correct vs and we gaue them reuerence should we not much rather be in subiection to the Father of spirits that we might liue Deut. 32. The Lord will iudge his people Ezech. 9. The Lord commaundeth the smiters to begin at his Sanctuary 1. Pet 4. The time is come that iudgment most begin at the house of God And for this cause is the Lord saide oftentimes in the scriptures to visite his people whilest he striketh them namely for that a fatherly chastisement though it be somewhat sharpe and seuere is a token of good will and care for the safetye and welfare of the children 6 Thou hast also this profit and commodity If thou be afflicted in this present worlde it is a signe that God will blesse thee and frée thee from all paine in the worlde to come Of which matter we haue also spoken somewhat before To the which maye be added that saying of Christ Iohn 16. Verily verily I saye vnto you ye shall weepe and lament but the worlde shall reioyce And ye shall sorrowe but your sorrow shal be turned into ioy A little after And your ioy shall no man take from you c. 7 It is good euen for this cause sometimes to suffer the crosse that afterward prosperitie may become the more sweete and plesant and also that the minde might be instructed how to behaue it selfe as well in prosperitie as aduersitie in the one that it be not lifted vp aboue measure and in the other that it be not cast downe more then is meete Hitherto belongeth that moderation of the Apostle whereof he speaketh Philip. 4. I haue learned in what estate soeuer I am therewith to be content I knowe how to be abased and I knowe how to abound euerye where and in all thinges I am instructed both to be full and to be hungrye and to abound and to haue want I am able to doo all things through Christ that strengtheneth me Also 2. Corinth 4. We are afflicted on euery side yet are we not in distresse we are in pouertie but not left destitute we suffer persecution but are not forsaken therein we are cast downe but we perish not 8 By afflictions God would haue thée to féele in thy selfe what the state and condition of others is that are afflicted and how and after what sorte they may be affected in their mindes to the intent thou maist take occasion thereby to doo good vnto them as time and opportunitie shall serue Wherupon the Apostle commendeth the Phillippians telling them chap. 4. thâ—t they had doone well in that they had communicated to his affliction and were carefull for him of whom he had saide before chap. 1. that they suffered for Christ hauing the same sight which they saw in the Apostle and euen then heard to be in him Certes they that felt the like discommodities were no doubt so much the readier to put to their helping hand Neither can he iudge what it is to suffer aduersitie who hath him selfe neuer suffred any 9 God bringeth thee by many tribulations to the amendment of thy former life for some are found to be of such a nature that they cannot be reclaimed brought to a better course but by stripes 1. Pet. 4. For asmuch as Christ hath suffered for vs in the flesh arme your selues likewise with the same minde which is that he which hath suffered in the fleshe hath ceassed from sinne that he hence forward should liue as much time as remaineth in the flesh not after the lustes of men but after the will of God And in the end of the same chapter Wherfore let them that suffer according to the wil of God commit their soules to him in wel dooing as vn to a faithfull creator In the Prophets we read oftentimes that the Lord striketh to the end he might heale Esay 19. The Lord shal smite Egipt he shall smite and heale it and they shall return vnto the Lord and he shal be intreated of them and shal heale theÌ„ Hos 6. The Lord spoyleth vs and he wil heale vs he woundeth vs and he wil binde vs vp After two daies he wil quicken vs and in the third day he will raise vs vp and we shall liue in his sight And we shall haue knowledge and indeâ—â—er our selues to know the Lord. 10 It is expedient for thée now and then to be scourged that thou mightest be moued to intreat the Lord for his helpe to sing prayses vnto God and that thou mightest be occupied in other such like spirituall exercises who other wise if all things should fall out alwaies according to thy desire wouldest scarsely so much as think of calling vpon Gods name In the Psalmes there are extant inumerable testimonies and in the histories we may see euerye where how the Israelites whilest they enioyed peace and prosperitye became carelesse negligent but afterward when they were beset with their enemies round about or otherwise gréeuouslye scourged of the Lord they were stirred vp to call vpon God for helpe to to praise God c. 11 God hath appointed thée to be vexed with miseries and calamities to the ende that in thée might shine and appéer pacience long sufferance experience hope and many other such notable vertues which for the most part are knit togither and doo mutually follow one another Rom. 5. We reioyce in tribulations knowing that tribulation bringeth foorth pacience and pacience experience and experience hope and hope maketh not ashamed 12 Adde héereunto that there redoundeth some commoditie by thine afflictions euen vnto others also at the least there is deriued vnto them therby an occasion of well dooing In which behalfe doubtles the prouidence of God deserueth no smal commendation God would therfore haue thee to be greeued with pouertye sicknes captiuitie or any other
God Concerning which profit of aduersities we haue spoken before 2. That God willingly heareth those that pray in their afflictions graunteth their tequests Hitherto belong all the promises of God euery where extant like wise the exhortations vnto prayer also the exâ—imples of such as whilest they haue prayed haue béen made pertakers of their desires And he led them forth Then is it the Lord him selfe that leadeth them The thing then is not doone by chaunce or fortune neither is it by haphazard that a man strayeth or returneth into the right way but all thinges come to passe by the onely will and dispensation of the Lord. That thou goest out of the waye that thou art in hazard and danger it is the will of the Lord. He would be entreated of thee and séeketh occasion to deserue well at thine hand yea and to shewe his goodnes and mercye towardes thée Therefore all these thinges fall out for the best vnto thée and for thy comfort neither ought any distrustfulnes at all to come into thy minde 8 Let them therfore confesse before the Lord his louing kindenes and his wonderfull woorks before the sonnes of men 9 For he satisfied the thirstie soule and filled the hungry with goodnes This is the conclusion of the firste proofe wherein he exhorteth all people to sing praises vnto God for such and so great goodnes of his shewed and exhibited vnto men endangered after that manner And heere also the former verse is interlaced or put betwéene And the other verse expressely setteth down the cause flowing from the premises whilest namelye it opposeth the benefites receiued as saciety and refreshing to the miseries endured before in the desert And we learne from this place 1 That our safetie and preseruation ought to be ascribed onely and alone to God not to our owne wisdome or to any mans help 2 That being deliuered from dangers or any other way whatsoeuer holpen of God we ought to giue him thanks 3 That we must so much that rather doo it leaste if we remain vnthankfull we should by the iust vengeance of God be plonged again into the like perrills 4 That when and howsoeuer our estate be bettered yet must we still beare in minde the distresses that before were vpon vs they ought alwaies after to be feared of vs. Which consideration is very profitable to the moderation of our mindes that we vse to carry our selues in an euen course aswel in prosperitie as aduersitie For this is in déed perfit wisdome for a man so to be haue himself in aduersity as he may hope for better things and againe so in prosperity as he may fear the contrary Further sith the Holy ghost hath not expressed any certaine cause of their flight and wandrings through desert places neither hath treated specially and by name either of the godly or vngodly it is a token and argument that this proofe belongeth indifferently to all men aswell good as bad which for any kinde of cause are compelled to prouide for theÌ„ selues bâ— flying and to taste of the perrills of perignination Some are forced to flye away and to wander abroad for the trueltie of their aduersaries which seek to hurt them as Iacob did for Esau Dauid for Saul Othersome for the defence of righteousnes the studie of restoring true religion as Elias and at this day many godly persons are constrained to fly out of diuers tuntries Some for common famishment and scarsitis of vitaile as Abraham Iacob Elisha Some for their sinnes God béeing angry are forced to feele the miseries of rouinges and wandrings as Cain Some for refusing to obeâ—â— Gods will and to execute their function and calling as Ionas Some for this cause that some man hath threatned to spoyle or kill them for which cause Paule escaped from Damascus through a wall Christ taught his Disciples that when they were in danger for the confession of the trueth they should seek to saue themselues by flight Some for the tumultes and vprores of warres as the Iewes did oftetimes but especiallye in the tune of the captiuitie of Babilon and in the auerthrowe of Ierusalem vnder Titus the Romaine Some for the inundations and eruptions of the Sea Some for fire and burning Some for the spoyling of their goods or for the losse of them by what means soeuer either honest or dishonest as they that béeing ouer head and eares in debt doo betake themselues to their legges and runne awaye Some for great offences committed are bannished by the magistrate And who is able to reckon vs all such causes as these Notwithstanding all these and such like dangers may well be reduced to this present place and whosoeuer are afflicted any of these waies may fetch from hence some solace and comfort Only let them call vpon the Lords name by faith and paciently waite for his helpe and they shall vnâ—oubtedly at the length féel some succour from God yea and he that is described heer to haue brought the wanderers into the right waye and to haue giuen them a citie where they might rest euen he also will prouide a place for these wherin they may safely liue 10 They that sit in darkenes and in the shadowe of death beeing fast bound in miserie and yron 11 Because they rebelled against the woordes of the Lord and abhorred the counsel of the most High 12 He also handled their hart through heauines they stumbled and fel and there was none to help them vp 13 So when they cried vnto the Lord in their trouble he deliuered them out of their distresse 14 For he brought them out of darknes and out of the shadowe of death and brake their bonds in sunder They that expound this Psalme as a prophesie touching the mercy that is offted through Christ and touching the redemption of the afflicted made by Christ in the time of the Gospell manifested to the worlde doo so expound this part as that they saye that God is therfore to be extolled and praised because he hath deliuered men out of the prison and captinitie of sinne death and the deuill For why vnder these tiranes dâ—oâ—e all men held captiue as appéereth Rom. 7. â—â—ce an other lawe in my members rebelling against the law of my minde and leading me captiue vnto the Lawe of sin which is in my members c. And Rom. 6. they are called the seruantes of sinne And Zacharias Luk. 1. Through the tender mercy of our God wherby the daye spring from an high hath visited us to giue light to them that sat in darknes and in the shadowe of death and to guide our feete into the way of peace And therfore came this captinitie vpon them because they were all rebels against the woord of the Lord. As for the Gentiles they did vniuersallye reiect from the woord and law of the Lord. And the Jewes amongst whome séemed yet to remaine some signes of Gods people slewe the seruantes of God and the prophets that
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.
wherof Paule speaketh 1 Corinth 13. or if ye will that religious pietie towards God and men which is the mother of all good actions and by the which Faith worketh which other wise is dead as saith Iames. But why was not this expressely mencioned because it was not néedfull For why all the Iewes professed as we do at this day that they knew worshiped one God but the most of them denyed it in their deedes as it commonly commeth to passe For it is an easie matter for a man either by word of mouth or by outward ceremonies to professe him-selfe a worshipper of God but to be in déede that which thou professess that is to saye to deny thy selfe and to renounce this world that thou mightest sincerely serue God thy neighbours is a thing more difficult and rare Forsomuch therfore as all men and as in times past the Israelites so at this day euery where the Christiās are wont with full mouth to make their vasit that they are the true worshippers of God there was a rule to be set downe by the which all might be tryed leaste any man should deceiue himselfe and that the good might be knowne of the good and so linked togither with a streighter bond Now this could not be fetched from the former Table of the Law which altogither consisteth therely in the hart and minde and requireth faith in God and most high neuerence But in this case all will say that they are so affected and albeit they cannot deceiue God yet they ofitimes deceiue both themselues and others That rule then standeth in the second Table of Gods Law wherin a man cannot so easilye feigne or counterfet Thou saist that God almightie is thy God as the first Cummaundement of the first Table dooth require and thou trustest in him but I for my parte do doubt of that matter and cannot tell whither thou plaiest the hypocrize or no. And therfore shew mee as saithe Iames that faith of thine by thy woorkes which are commaunded in the other Table of the Lawe prooue that thou doost in this wise so greatly loue God that thou canst willingly suffer and do all things for his sake that thou reuenge not iniuries doon vnto thee but wish well from thine hart to all yea euen to thine enemies for so did Christe because whilest they vexe and trouble thée they wotte not what they do If thou behaue thy selfe thus I will beléeue that thou art the man whom thou makest thy selfe to be but if not how shall I beléeue it to be true sith all men will not stick to say asmuch but yet deny it in their déedes Therfore by this rule our life is to be examined least we deceiue either our selues or others Dauid then made no mencion of the first Table because al say they beleeue in God and worship him but he touched that wherby it might appeere how truely they make that profession For if it were possible to finde fire that were colde or yee that were hotte then might also a man be as many in these daies auouch them selues to be a true worshiper of God and yet not loue his neighbour as himselfe wherin also notwithstanding consisteth the worship and seruice of God But that shal neuer be séene for it is against nature Forasmuch therfore as men commonly vaunte of a vaine shadow of Faith deceiue themselues whilest they brag that they both know God and beléeue in him not considering aduizedly what it is to beléeue in him nor wherin it consisteth therfore both Dauid in this place as also Christ Paule euery where do vrge and require that this should be shewed in the obseruation of the second Table that is to say in the sincere loue of our neighbour wherin for no other cause is the whole accomplishement of the Lawe said to consist For except thou be affected with that feruēt loue of God which may drawe thee to his obedience thy Faith is colde nay dead as béeing destitute of her naturall heate Yea I dare be holde to say that this is not faith but a vain perswasion touching God or touching his son Christ wher-by thou deceiuest thy selfe This true and liuely faith therfore which dwelleth inwardly in the soule and cānot be séene of man but of God onlye who is the searcher of the heart is heere described by the effectes as it is also in many other places He that is endued with this Faith shall doo saith Dauid the things that are héere prescribed and shall neuer be cast out of the house of God because he belongeth vnto him for he is endued with his Spirit Like as therfore when the earth is set directly diameter-wise as they say betwéen the Sunne and the Moon no man liuing séeth it with his eyes neither can see it but God discearneth it apparantlye yet we by the effect therof doo easilye and most certainlye perceiue it by the Eclips of the Moone for she is therefore darkened because that by reason of the Earth put between her and the Sunne she cannot then borrow her light of the Sunne so neither can any man except God see the faith of another body but by the effectes And as by smoke comming forth of a chimney we gather that there is fire and as we certainelye perceiue and knowe that a man is endued with life and soule whom we see to walke to speak and to doo those thinges that belong vnto a man albeit we see not his soule neither indeede can we see it for it cōmeth not within compasse of our sight euen so we Faith by her effects And on the other side as if a man would perswade vs that there were fire wher there is no heat or that there were life in that carkasse that in no wise moued felte or breathed we would stedfastly deny it and that trulye so he that saith he hath faith without this diuine heate that is to say seruent loue of God and without this vitall spirit of faith is deceiued neither is any credit to be giuen vnto him for this cause therfore it is that the Holye ghost euery where in the holy Scriptures bringeth men to this point as Dauid dooth in this place that they should not deceiue themselues and others for indéed there cannot be a more certaine testimony of faith which is not séene with the eye and whereof all men doo boaste then by the effects therof and good woorkes of all which she is the Mother and therefore to her as the cause is worthilye attributed the dignitie and glory of righteousnes but yet so as it be such as we haue saide to wit liuelye and woorking through loue For otherwise neither it nor any thing that commeth from it shall any waye obteine righteousnes but shall onlye be méere hipocrisie or els a vaine knowledge in the minde of some God And therefore they are deceiued that think themselues to be Christians in what Church or congregation soeuer they be except they
othersome thought that there was a certain neere coniunction or touching of thinges one with other wherby the vpper most were coopled with the middlemost and the middlemost with the lowermost Finally when both parts vnderstood that al things to come were already certainly seen and knowen to God they concluded that al things came necessarily to passe and left no maner of possibilitie nor likelyhood of any thing yea they iudged that al true things fel out of necessitie and that al false things were méerelye impossible With which error the Poets beeing infected they bring in euen Iupiter himselfe complaining that though he would neuer so faine yet can he not withstaÌ„d the Fates An other sorte there were that disliked of this opinion and set themselues manfullye a-against it and graunting that the opperations of the Starres were great and that the force of the cuniunction of nature was able to doo many thinges we wil speak afterward of Foreknowledge yet they defended that the power of mans will was greater then that it might either by the Starres or by the coniunction of nature be vaÌ„quished or ouercome For these things as they commonly speake doo inforce the will only but not of necessitie From thence also they taught that slothfull and sluggish trade to grow which of them is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vaine or idle talke because that if all thinges come necessarilye to passe there is nothing at all lest for vs to doo in our life time but necessitie bringing in slothfulnes all manner of exercise 〈◊〉 all vtterlye be taken from mans life Finallye they shewed euidentlye that there were neither vertues nor vices neither iust praises nor dispraises neither preferments nor punishmeÌ„ts in which notwithstanding all the well ordering of a Common weale doth consist And this controuersie among the Philosophers hath beene perpetuall For whilest either partie defended their owne opinions and withstood other mens by such reasons as the contrary side could scarselye answer neither parties would euer giue place to other but haue on both sides alwaies stood to their taikling and maintained their own as most true Heereof may Cicero be a witnes who being a man wholy emploied in the administration of ciuill affaires and seeing that the state of the Common wealth could not stand nor the course of mans life be continued except there were Fréedome and Libertie he resolued to defend the same against Fate and Destenye But when he was vrged with this principle of Logick Euery Proposition is of necessitie either true or false and could not solute that which was therby concluded namely that there can nothing to come be pronounced albeit it may séeme to be contingent which is not necessarilye true or necessarily false and therefore that all things that are to come are of necessitie true or impossible he answered that he would rather take this foile to deny the saide principle which yet is moste true then to graunt that man is not frée or at libertie In which point also Ciciro bewraied his ignoraÌ„ce For why he ought not by denying of a principle which by reason of the most apparaÌ„t and necessary trueth of it is called the principle of principles to haue taken that foile considering that the necessitie of thinges vttered dependeth not vpon the necessitie of that principle Cicero shall either plead to morrow or not plead it is a necessary proposition if you consider the fourme of it for it is a disiunction of contraries without a meane but if you looke vpon the substance there is no necessitie sith the cause of it is free and not necessary And therfore when they stroue thus on both stoes without resolution of the obiections propounded it came to passe that neither party would giue place to other but either side with tooth and naile maintained their seueral opinions wherupon the controuersie remained vndecided and vndetermined Next to the Philosophers in this controuersie succeeded the Diuines challenging it of right vnto theÌ„selues as a parcel of their own proper store amongst whome there was no lesse sharpe bickering in times past and euen at this daye there is a controuersie touching this matter not only betwixt the Romainâ—sâ—s and the Protestantes but betwixt the Protestantes themselues and professors of the purer religion For some of them to the end they might ascribe the sound and perfit glory of all thinges and especially of our saluation and of all good actions vnto God alone they seeme to establishe the eternall decrée of God that it onlye affecteth and accomplisheth all things And that it is in such wise the proper and next efficient cause of all thinges without any exception that there can nothing at any time come to passe which was not from all eternitie purposed and decreed and whatsoeuer is purposed and decreed must necessarilye and absolutely come to passe which sentence also some strengthen and confirme by the diuine prescience or fore-knowledge For somuch as that which is foreknowen must of necessitie come to passe both in that order and manner wherein it is foreknowen seeing the knowledge of God is most certaine and sure neither can God in any wise be deceiued But othersome doo reiect this opinion touching the absolute necessitie of all things as being contrary to Gods glory For that béeing established they suppose it followeth necessarily that God is the author of all sinne or els that there is no sinne at all For why seeing God cannot sinne there will be no sinne if so be by his own proper force and power he worketh and disposeth all things or which is all one if by the force of his decree all thinges be carried after one and the selfsame manner and enforced to doo that which they doo And therfore they save that this necessitie is no lesse to be improued then that which is saide to proceed either from the Starres or from the coniunction of thinges among themselues nay much more For it would be betterâ— more tollerable for mankinde that there were a fatall kinde of destenie which depended of the Starres and coniunction of thinges so that God might be saide to be aboue it and free and which might be moued by our prayers and dispence with Fate at his pleasure for the behoofe of his seruants then by reiecting the name of Fate in shewe to establishe such a kinde of purpose and decree of God as wherby God himselfe should be so tyed and bound that he neither would nor could change any thing in it For by this meanes is ouerthrowen as they say not only all good order and gouernement of the Common weale but also Religion which standeth chéefely in the inuocation of the diuine maiesty For in vain is entreaty made to that which is vnintreatable And therfore that they might shunne and auoid these inconueniences they imbrace the libertie of mans wil and euery where defend it because as saith Augustine that as without grace there is no saluation so without libertie or freedome Gods
or vision comprehending al thinges as it were with one look or view of the eyes The foreknowledge therefore of thinges to come is not repugnant to mans libertie or to the nature of things contingent For like as it is necessarye that all thinges that are past should already be fulfilled and yet notwithstanding some of them had necessary causes and therfore could not choose but be and some had free and contingent causes and therefore might either be or not be euen so likewise the things that are to come shal al come to passe but some of necessary causes and cannot but be othersome of frée and contingent causes and may fal out not to be For the maker and Creator of this worlde would not haue all thinges to come to passe by necessary causes but some to proceed of frée and contingēt causes wherin cheefly his glory dooth appéer For those thinges onely that are frée are capable of diuine power and of the heauenly and blessed life And therfore some things are doone which might not be doone and some thinges are not doone which might be doon Wherfore Adam when as by the consent of all Diuines he might haue stoode he fell and Christ sayde That he could pray vnto his Father and that his Father also could send twelue legions of angels whereof notwithstanding neither came to passe As therefore it is necessarye that all thinges alreadye past should be doone and yet that necessitie is not absolute but in respecte of the cause that is by reason of the circumstance of the time already past so the things that are to come after a sorte it is necessarye that they should be not absolutely indeed but in respect of the cause namely for because it is determined that they shal be so likewise is it necessarye that all thinges that are present be in esle as it is necessary for him that writeth to write as long as he writeth and for him that speaketh to speak and yet neuerthelesse not absolutely as when we saye the fire burneth or the Sunne shineth for it maye be that he writeth not and that this holdeth his peace but in regarde of the cause that is by reson of the circumstance of the time present forasmuch as Euery thing when it is it is necessary that it be saith Aristotle This therfore first we vnderstand by that place of Augustine that certaine Philosophers being deceiued in this point haue groeuouslye erred Secondly we perceiue by the same place what the way is of quieting so great a discord For as Augustine reproueth and confuteth those that of the foreknowledge of God concluded the necessitie of all things and took vtterlye awaye all libertie and freedome from man declaring that Gods foreknowledge agreeth right well with mans libertie A religious minde saith he chooseth both confesseth both and with a godlye faith approueth both So we also supposing this to be the only way andmean to end determin the controuersie by vs propounded haue vndertaken to defend That the liberty of mans will is not taken away by the purpose and decrée of God least any man should thinke Gods purpose and decrée to be such a thing as wherby men might be forciblye carried as the dust of the winde or by whose force and power alone and not by their owne they may speake like Balaams Asse and doo whatsoeuer they doo For he that thus thinketh is in a very great error Neither againe doo we attribute that libertie to man whereby he maye doo euery thing for so should be taken away not only Gods purpose and decrée but mortall man should be taken for a God but whereby he may woorke and deale at libertie vnder the decrée determination of God which is the property of that nature that God hath made free and capable of power and life eternall And so far is it off that this our sentence ought worthily to displese any of sound iudgment that euen they also which striue and struggle togither about this matter if their meaning were throughlye seene into are iust of this minde For it was neuer the intent of these learned and singular men to establishe such a purpose and decrée of God as whereby alone all thinges should be carried and doone without a meane as who should saye men were nothing but blocks and passible instrumentes for if they had beene of this minde they might woorthily haue beene gainsaide Neither the other sorte if so be we wil indifferently construe their meaning doo graunt vnto man that libertye whereby as he may purchase death and extreme miserie so also he may procure to him selfe life soueraigne felicitie for this would vtterly abolish the grace of God which they say was Pelagius his error but whereby a man may in such wise be and be said to be the Lord and maister of his actions as that he now alone may be deemed the author of sinne and God in no case charged therwith But this opinion will some man say induceth free-wil But what deuine euer denied that man hath indéed ouer much will to sinne For this saying of Augustine if I be not deceiued as it is most famous so also it is most true To doo a thing freely is the propertie of mans nature and so coopled with reason that it cannot be seperated from it by dooing freely to choose euill is the propertie of corrupt nature but to choose good is the gift of grace And therfore to conclude God the creator and Gouerner of all thinges is not the destroyer of the order by him appointed but the preseruer For he would that in the nature of things there should be diuers and sundry causes namely some Necessarye and othersome also free contingent which according to their seuerall natures might woorke freely and contingently or not woork Wherupon we conclude that secondary causes are not enforced by gods purpose and decrée but carried willinglye and after their owne nature for bycause that God is the preseruer of the order by him set and appointed and not the destroyer who woorketh by Satan and the wicked not as by a stone or brute beast but according to the qualitie and disposition of that nature which he hath put into them And thus much touching the first Question Question II. Our coniunction With Christ is altogether spirituall THe second followeth Our coniunction with Christ is altogither spirituall Out of which also there haue risen in this age not onely cruell and bitter conflicts of the learned among themselues but also hatreds persecutions burnings and tormentinges of a number of men yea warres and desolations of Countries neither hath this so deadly a controuersie beene betwéene the Romanists and Protestantes onely but betweene the Protestantes also themselues and that most eger and sharpe and which as yet is not throughly quenched and brought to an ende Of this therefore we also will speake somewhat but bréefely and according to the time which we suppose to be remaining vnto vs. This
least any man should think it to be vain and fantasticall for of this followeth by and by the putting away of all euils and the participation of all good things for whyâ— it is méet that God should free him whome he taketh into his fauour from sinnâ— and from all enormities and adorn him with grace and al good things Thus therefore by the liuely and sincere knowledge faith of God in Christ is kindled an incredible loue in vs which God who is the very cause of it neuer leaueth destitute but rewardeth it with himself and with will hiâ— good blessinges in Christ Thus therefore is God offered to be receiued in Christ â—â—ld Christ in the mistery of the Eucharist not with the mouth of the bodye but with the faith of the soule This our coniunction with him Christ applying himselfe to our capacitie dooth euery where illustrate with many similitudes 〈…〉 bodies and from the manner 〈…〉 them whome also the Apostles followed as when by â—he word of God reâ—â—â—â—ed by faith Paule saith That the faithfull 〈…〉 meÌ„bers of Christ bone of his bones and flesâ—â— of his fles◠〈◊〉 and that in Baptisme they 〈◊〉 Christ â—lare graffed in him and that in the Suppâ—â— they eat his flesh and drink his blood and 〈◊〉 made one with him when yet notwithstanding that holy bodye of his abideth alwaies whollye in the heauens sitting at the right hand of his Father almighty neither is it at any time intermixed with ours But these things are figuratiuely spoken and are to be transferred from the body to the soule sith the soule whereof he is the meate hath neither mouth nor téethe nor throat and this figure being not vndâ—â—stâ—â—d of some was expounded by Christ him selfe The fleshe profiteth nothing sayth he The woordes which I speake vnto you are Spirite and life For hereby it plainelye appâ—â—reth that this meat is not of the belly but of the mind and that the fleshe of Christ is to be eaten of vs not with the téeth of the mouth but with the saith of the soâ—â—e and his blood to be dra◠〈◊〉 with the 〈◊〉 of the throat but with the spirit of deâ—otion Which thing may euen héere by â—e perceiâ—en for that neither the hiâ—gâ—r â—orthiâ—â—â— for the asswaging whero◠〈◊〉 holy banqâ—â—â— was ordeyned is the 〈…〉 blood which were 〈◊〉 imaginations of some 〈◊〉 the 〈◊〉 and â—â—ath of Christ that is of the pardon and foâ—giâ—â—e 〈…〉 mercye c. which all 〈◊〉 obteined of God through the heath 〈◊〉 paâ—â—ion of Christ Therefore with those tropes 〈◊〉 figures Christ and his Apostles haue expressed the same our spirituall conuâ—â—ction with Christ out head 〈◊〉 as the Apostles of Christ 〈◊〉 also the faâ—hâ—rs haue reteyned and frequented the figures of Christ and of the Apostles as appeereth by their writinges yea and sometimes procéeding further they haue vsed more bolde figures as when they attributing the names of things signified to the signes doo saye that Christ in the Sacrament is seene with the eyes of the body handled with the hands broken chewed with the mouth and teeth dayly fashioned and created and that he falleth froÌ„ the table to the earth that the blood of Christ boyleth vp in the bowels of the faithfull Exuperantius Bishop of Tholous saith Iâ—rome to Nepotian caried the Lords body in a wicker Basket and his blood in a Glasse But if they séeme now and then to proceede yet further and to affirme that we are properly without a figure corporallye 〈◊〉 with Christ this is to be thought to belong vnto that that our bodies also are partakers of this benefite for it will come to pâ—â—sseâ— that we shall not only be vnited with Christ in our soules and so enioy eternall life but also in our bodies not that there shal be as ye would saye one masse of all the bodies and soules of all the faithfull with the bodye and soule of Christ but for because we shall follow the Lamb whither soeuer he goeth and with him enioy euerlasting life This is the true exposition if I be not deceiued of this Question and so consequently of them both to the vnfolding whereof not an houre but a yeere were néedfull And this so manifest a trueth of either proposition I was perswaded in the beginning when I choose and propounded these things to dispute vppon that I could defend and maintaine against all men liuing but since I came into this place and whiles I beheld your countenances and especially theirs with whome I am to trye this conflict I feare excéedinglye And therfore as I did at the first I pray and beseeche almightye God to giue me strength and abilitie fit for the defence of his trueth Also I desire the reuerend Mediator of this Schoole and disputation if at any time he shal perceiue me to doubt or wauer to put to his helping hand and mine aduersaries that hauing regard of the trueth they would remit somewhat of the vehemencye of their arguments when need shall require Finallye I craue earnestlye of you all right woorshipfull brethren that if at any time I shall not so aptlye as were requisite answere to the obiections propounded yee would yet therfore neuer the more doubt of the trueth of these propositions but rather impute all that matter to my slothfulnes and ignorance I haue said
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
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