saying that God created no euill thing And well shotte in déede of them both but God knoweth tootoo farre from the marke For alas good menne whyles they woulde defende Gods innonocencie which notwithstanding withoute their ayde is able to supporte it selfe they sée not in the meane tyme how they pull God oute of his throne of iudgement not onely despoyling him of hys iustice but also by haynouse sacriledge depriuing hym of his almighpower God createth no euill thyng they say it is true if they mente it so as thoughe no creature of Gods making were to be estéemed as euill But will they say the execution of vengeaunce agaynst sinne procéedeth not from the scate of God To whom then shall we flée for refuge when mighte ouercommeth vs in oure righte Where then is become the defendour of forsaken widdowes and the shielde and buckler of poore orphanes Is there any euill done in the world which God is not able to preuent How then doth he call his God moste gracious and moste mightie Iupiter But as for Tullie let him go hardly with his God. Of oure God let vs beléeue as the scriptures teache vs that whether it be the destroying of corne and fruite or the ransacking and subuerting of townes and cities or any other mischéefe that is done in the worlde it commeth euery whitte of it of Gods displeasure euen as we are certaynely assured that the contrary is the benefite of Gods blessing Therfore wheras Plinie alegeth the Varto telleth vs of a certayne towne vndermyned by connies in the countrey of Spaine and of an other throwne downe by mouldiwarpes in Thessalia and how that frogges droue citizens oute of their houses in a towne of Fraunce and of Locustes that did the like in Africa with many other the like terrible examples of Gods wrath executed by moste lothesome and contemned vermine we may be well assured that these dumbe fily creatures could neuer be set on by themselues but as it muste néedes be they were stirred vp by God him selfe Let vs nowe come to oure aforesayde writer vpon Habatuk for Tullies errour is not vnrefuted if it please you but to call to memorie that which hath bene elsewhere spoken first he graunteth to vs of his owne accorde that God hath a generall disposition and a confused order as it were for the gouerning and guyding euen of these things that be base For he will not greatly sticke with vs aboute this that God is not ignoraunte what a great number of fishes there be in the sea after what sorte these créeping and foure footed beastes doo encrease with what meate they liue and suche other lyke pretie thinges But he taketh it to be a debasing of Gods Maiestie and therefore for sooth he can not take it wel that we shoulde say he hath any knowledge concerning gnattes lothesome wormes flies or fleas or any such other simple creatures Is it a derogation then to Gods Maiestie to knowe any thing which he hath created if the very knowledge of suche thinges dishonour God muche more should their creation But God hathe created nothing whereof he hath cause to be ashamed who testifieth of all his workes that they bée exceeding good And the Prophete Dauid cryeth oute that God hathe wroughte all thinges in vvysedome and that the earthe is full of the goodnesse of the Lorde Dothe not God knowe hys poore séely creatures sayth he howe then dyd he create he wiste not what Holy writte recordeth not onely that God knoweth with what foode and sustenaunce euery liuing thing is nourished but also that God openeth his owne hand not disdayning himselfe to féede euery one of them Hathe he suche a care ouer any thing whiche he wyll not knowe The Prophete making exclamation VVho is lyke sayth he to the Lorde oure God who notwithstanding that he ruleth aboue in heauen yet humbleth himselfe to beholde whatsoeuer is in heauen or in earth◠Doth God sée all things vpon the earth and yet hath he no vnderstanding what they be Wherefore then dothe he beholde them S. Peter béeing eftesones demaunded of our sauiour Christ whether it were so that he loued him yea or no in the ende maketh answere with these words Yea Lord thou knowest all things thou knowest that I loue thee If God be he which knoweth all things as all Christians certaynely beléeue and many ways else if néede were it might be proued why then I pray you dothe this author beeing otherwyse a godly and learned father take vppon him to make suche an exception But surely what so euer he say to the contrary not onely God conceyueth all thinges by his infinite and endlesse knoweledge no not the meanest thinges that are béeing excluded But that whiche more is he hath ouer all thinges an especiall care Which truely if it were otherwyse I say if God withdrewe from any thyng the helpe and furtheraunce of hys dyrection yea and thoughe it were but for the momente of one houre it would straighte-waye consume and fall to noughte For at the fyrste sayth Gregorious Magnus was euery thing made of nothyng and to nothyng agayne shoulde their substaunce come ne were it not that he that made them stayed and vvithhelde them with the hande of his gouernement All thinges therefore which God hath made of themselues are nether able to hold togither nor to moue or stirre to or fro but so farfoorth they haue a beeing as God hath giuen them that guifte to be so farre foorth they are able to moue as God by his secrete working setteth them on With consideration whereof the Apostle is so vehemently enflamed that no longer able to stay hym selfe O the deepenesse sayeth he crying oute with muche woondering and admiration of the riches bothe of the vvisedome and knovvledge of God! hovv vnsearchable are his iudgementes and his vvayes hovve farre be they past finding out For vvho hath knovvne the mind of the lord or vvho vvas his counseller or vvho hath giuen to him first and he shal be recompēsed FOR OF HIM AND THROVGH HIM AND FOR HIM ARE ALL THINGS To hym be glorye for euer Amen If then God be he who as it were vnder proppeth all things if he vouchesafe all things the greate benefite of his presence to that end who out of no place can be expelled if he beholde all things with a cōtinual watching eye as I haue elsewhere declared if he can vtterly be ignorant of nothing what then shoulde let him particularly of al things to haue a care Should good wil But euen by the common receiued sentence of all Christendom and heathnesse he is most gracious Should paines As though it were not as easie for almighty god to gouern as to holde vp from falling to holde vp all things as with al things to be presēt◠to be present with all things as to know whatsoeuer is in the worlde to knowe whatsoeuer is in the world as to viewe all things with the
by the heauenly and the baser by the excellenter and suche as be of more perfection And bicause this so worthy a meditation mighte seeme yet of little or no effect if we should not apply it to some vse therfore the frutes and commodities that flow growe as it were out of the same in ample manner be set oute Nowe in prosecuting and going throughe with all these things afore-mencioned from the beginning to the ende of my foure bokes if it seeme to any man somewhat straunge that for the most part I reherse the testimonies as wel of the scriptures as the catholik fathers of the church not in their owne language wherin they wrote but by way of translation in our mother tōg It may please them to vnderstande that I considered I had to doe with two sorts of men with some that perchaunce are ignorant know neither the Greeke nor Latine speache contrariwise with other that haue good skill and be profoundly learned in thē bothe Therefore althoughe the inculcating of muche Greeke and Latine might peraduēture haue made a good showe and very well haue serued for the enlarging and amplifying of my discourse yet the vnskilfull I knewe well inoughe coulde haue slender forderance by suche meanes to the learned it was alwayes free to haue recourse and refuge to those authors as well Greekes as Latines whiche by me there are recited By conference of whome they shall well perceiue and finde oute howe faithfully I haue dealt in my translation It remaineth nowe Christian brother that thou catche not vnto thee with the lefte hande that whiche is raughte oute with the righte I say that in no wise thou be ouer-hastie to misconstrue me in anye thing that I wryte but syncerely interpretate my doings If there be any thing which soundeth not well in thine eares at the first hearing yet doe not busilye condemne that whiche thou conceiuest not by and by Before thou giue oute thy verdict and proceede to thy rigorous censure I pray thee be well aduised ▪ Men see not alwayes vpon the sodaine but no mannes eyes are more blīded thā theirs which malice hath put out If my shoe tread not always streighte I forbidde not a brotherly admonition which is voide of bitternesse and biting gall for the which I shall heartily giue thee thankes Only this I require of thee that thou depraue me not behinde my backe This I wryte muche misdoubting the olde croked practise of some crabbed Zoilus Whose manner is rather of enuie to be nipping at other mens good endeuoures than of any charitable and godly zeale himselfe to do any thing for common profite But lette him say what he list it shall not skill For as in publishing of this my work I sought not gredily the praise of the worlde whiche by the like doing I mighte haue hunted for not a fewe yeres agoe hauing a booke redy penned for the printe in the latine tong so neither do I care a whit for the malicious dispraising of any ill disposed enuious or vaine glorious person let him plaie the Momus or the Mimus with neuer so craftie a pretence yea or else disguise himselfe how he will. Whom moreouer fully I woulde haue aduertised that I weighe more the honest testimony of three or foure godly and learned men whose sincerity of iudgement is well knowne than the cauilling of an hundred vngracious tongs Yea were it so as I dare say of the contrary I might assure meself that I shoulde finde either none or verie fewe who in a lawfull quarell would vphold my cause yet I set more by the witnesse of a good consciēce than any ill will or frendship to be had in the worlde Farewell in Christ A Table of the Chapiters of the first booke WHerefore the author wrote this woorke Cap. 1. pag. 1. The diuision of this discourse Cap. 2. pag. 6 The corrupte iudgement of some denying Gods Prouidence Cap. 3. pag. 7. As there is a God that created the vvorld I o there is a God that doth gouern it Ca. 4. pa. 11 That God vvanteth neither might nor good vvil to gouerne the vvorld Cap. 5. pag. 17. That God gouerneth the world it appereth by the cōmodities that vve receiue by the bodies that are aboue and by the four Elements Cap. 6. pag. 21. He shevveth Gods Prouidence by perusing the Anatomie of mans body Cap. 7. pag. 29 Epicures cauilling at the vvorkemanship of mannes body is confuted Cap. 8. pag. 39. Gods prouidence is proued out of scripture Cap 9. pag 44. He reciteth the fathers to the same effecte Cap. 10. pag. 58. He shevveth that the very Ethnikes approued this doctrine of gods Prouidence c. 11. p. 61 That a certain opinion of Gods Prouidence is rooted in our harts by nature vvhich stirreth vs vp to pray to him and to giue him thankes Ca. 12. pag. 66. The prodigious vvonders that come to passe in the vvorld be an argument also of Gods Prouidence Cap. 13. pag. 68 Examples out of the scripture to proue Gods Prouidence Cap. 14. pag. 73. The Chapiters of the second booke No tokēs of gods prouidence towards vs can moue vs to be thanckfull but still vve be carping and cauilling Ca. 1. pa. 105 Our vvils be not forced by Gods Prouidence vvherof c. Cap. 2. pag. 114 God is not the author of sin c. 3. pa. 126 Hovv euil is done by gods vvil the author maketh further declaratiō c. 4. p. 147 Ordinarie meanes be not excluded by Gods Prouidence Cap. 5. pa. 162. God is burdened vvith vnequall distribution first c. Cap. 6. pag. 181. An ansvver to the first part of this former obiection shevving that the poore haue no cause to complain Ca. 7. pa. 183. The state of the riche and the poore being both compared he shevveth in the ende that the poores case is the better cap. 8. pag. 195. The author doth not simply cōdemne riches but he vvold neither haue the pore discouraged nor the riche too much puffed vp Cap. 9. pag. 201. They are plainly disproued that wold haue all menne broughte to a like state Cap. 10. pag 206. An answer to the seconde parte of the obiection of vneuen dealing shevving how gentrie and bondage firste came in and how necessary rulers be in a common vveale Cap. 11. pag. 216. It standeth with good reason that subsidies taxes shuld be paid Ca. 12. pa. 225 That the seruaunte hathe no cause to complaine of his state nomote than the subiecte Cap. 13. pag 232. Thoughe Princes be not alvvayes ansvverable to our affections yet ought vve not therfore to rebell Cap. 14. pag. 239. That God suffereth euill and hurtfull things vvithoute any derogation to hys Prouidence Cap. 15. pag. 244. That the prosperitie of the vvicked the aduersitie of the godlye is no staine or blemishe to Goddes Prouidence Cap. 16. pag. 254. The Chapters of the thirde booke Making a recapitulation of the former booke he sheweth that Gods Prouidence
in the corruption which they sucked of Adam And like as a good horsemā gouerneth in déede all his horses but yet such of thē as haue sounde lims be lusty geldings he maketh to goe liuely and with an easie pace other that be lame ill liking goe vnder him halting and ill fauoredly when he spurreth them forwarde not through the faulte of the horseman but through the lamenesse of the iade which lamenesse notwithstanding could not be perceiued without this spurring forwarde of the horseman euen so God who hath the guiding of vs and can bridle vs and order vs as it pleaseth him vseth to deals with all men that can moue themselues forward whē they are spurned no dout as euery man is so he maketh him to go either soundly if he be regenerate or lamely if he remaine in his corruption Héereof it commeth that God is saide in the seriptures to strike wicked men blinde to harden their heartes to seduce the prophets and send men the spirite of error that they may beléeue lies and so forthe Vpon this occasion it is likewise that tyrantes and notorious euill men be called the Lordes scourges axes hammers and swordes Gods goodnesse therefore his iudgements in all places we acknowledge haue in reuerence yea althoughe we be not able to giue a reason of them Contrarywise the instruments themselues which be euil and their péeuish vngracious doings we condemne I meane the treacherie and wilynesse of Sathan the mercilesnesse of Manlius the enuie and malice of Iosephs brethren the wickednesse and hardnesse of Pharaos hart the rebellious minde and the detestable inceit of Absolon king Dauids adulterie and vaine glorious numbring of his people the rayling and scolding of Semeis the rancor and treason of Dauids ennimies the wicked Apostasie of Ieroboam and the .x. tribes the rauening of y Chaldeans the vnsatiable auarice of the Babilonians their impotent rage and their vntollerable vaūting of themselues the woode fury of the Iewes and Pharisies against Christe Finally we altogither misselike the diuellishe conspiracies and beastly crueltie of all the ennimies of Gods church Whereof we confesse vndoubtedly with S Austine and Eulgentius that God in déede was the very orderer and disposer in as much as he vsed their corruptions as he thoughte best for his glory but in no wise the proper woorker that infused or poured into them suche noughtinesse For that they did euill as the same Austine telleth vs very well it came of themselues But that in sinning against God their noughtinesse shoulde doe this or that it was not in their power but in the power of god Who diuided their darckenesse and dispearsed it in suche order that of this also that they did expressely againste hys will there was nothing brought to passe but his will. That then whiche nowe we haue already spoken touching the cause of sinne we sée it so manifest and plaine a matter that it néedeth not to bée discoursed vppon with any longer processe For I woulde gladly demaunde of the aduersarie what of all thys can bée disproued Will he say that gracelesse men be so priuileaged that there is no God to master them and to kéepe them vnder Let him tell me then why they should haue y prerogatiue Or if he graūt vnto me that GOD maistreth them will he say they are not Gods instruments that serue in the execution of his wil Let him say then how God can be a master towards them which serue him not to any purpose Or if this poysoned infection this venime of cursed malice that lieth lurcking loytering in the bosome of euery lorell be stirred vp by the hand of God as it were the fulsome humor of a carion that is drawne vp by the sunne beames shall we say then that God is defiled with it It were more than abhominable to thincke it to say it open and flatte blasphemie to stande to it damnable apostasie For contrarywise it is so farre off that whereas thrée things concurre in euery euill action asi utia suadentis as S. Augustine sayeth nequitia volentis iustitia punientis the subtilitie of the deuill persuading the péeuishnesse of the man that is willing and the iust vengeance of God punishing and forsaking God only doubtlesse is frée from blame as doing nothing that swarueth from iustice the rest are stained shamefully with all iniquitie They of kinde malice minde nothing but to followe their corrupte desires God of his natiue goodnesse the creator of all things that haue natural existence so measureth al things with iust reckening and euen waightes that those things also whiche were no sinnes no were they not directly against nature may be so iudged and ordered that they trouble not natures vniuersall course Therefore the very doings of naughtie men as they be instrumentes directed by the hand of God to that ende which they little thincke of in nature and substance be Gods good workes on the other side as they be set forwarde by sathans egging and depraued by the corruption of mannes ill will there loe by their deformitie they are espyed to be hatched in the deuils nest Nowe howe this mighte agrée and hang togither that the ▪ same worke should be bothe euill good of the diuers fountaines that it springeth off the diuers endes and markes wherevnto it tendeth and shooteth forwarde if it can not be so well perceiued Anselmus in his booke de casu diaboli so farre foorthe as it toucheth God séemeth by an apte similitude very pretily to open it and set it out saying that like as we are not afrayde to confesse that that is a creature of Gods making which is begotten notwithstanding by mans leudely disposed will for we say God is the creature of that infante which is borne in whordome and adulterie so in some maner of respectes he seeth no cause why we shoulde make daunger to say God had to doo with that worke which neuerthelesse hathe his beginning of an euyll affected disposition To make the matter more playne I pray you was not Gods deliuering of his sonne Chryst to the Iewes by the hand of Iudas as his instrument a good déede it was so questionlesse for it was doone for the saluation of the faythfull Yet it was not good as it came of Iudas who partely carryed away with hatred partely blinded with auarice betrayed his maister After the same maner it may be sayd of the hangman that executeth a fellon at the commaundemente of the Magistrate The dooing whereof may haue two originalles eyther the magistrate whose instrument the hangman is and so this execution of the fellon is good or else the hangman that doeth that which he is about with an inwarde mouing of his owne wherby he also is the cause of the felons death whom he executeth If the hangman therfore put this felone to death for the better maintenance of iustice the execution is good and deserueth commendation but if he
priest that that is due Which same Decrée in effecte is repeted Constit Apost lib. 8. cap. 36. The counsel celebrated in Foro Iulij ratifieth the same constitution confirming it with the place of Malachie before specified The Synode named Moguntiacensis which was holded in the raigne of the Emperoure Arnulphus sayeth VVe giue vvarning and commaundement that in no vvise ther be vsed any negligeÌ„ce in paying the teÌ„th part to god vvhich the lord himself apointed to be giueÌ„ him For it is to be feared that god vvil depriue him of his necessaries for his transgression vvhosoeuer he be that vvithdravveth from God that vvhich he ovveth Which words be so wel liked of that they be rehersed euen as they stand in order by the Synode of Mentze asseÌ„bled vnder the archbishop Rabanê° The same righte of tithes is established in Concilio Aquense vnder Pipine the Emperor ca. 32 et 33 proued at large many wayes As for other counsels Canons I passe theÌ„ of mine owne accord For what shuld I any more goe aboute to employ any further labor in the confirming of an open and plaine truthe Séeing then the vse of the tithes begaÌ„ first by the Patriarks was coÌ„tinued by the law of Moses was alowed and well liked of by our sauioure Christ hath ben euer holden froÌ„ the beginning as a law inuiolable in the church séeing reason persuadeth them Scripture willeth them the very causes of their institution not remoued require them seing the counselles the Apostles Canous the graue and learned wryters bothe proue them and approue them shal we now wincke at them any more in the handes of them that haue no right to them and yet dout whether they be henceforthe lawfull for the stewards and ministers of Gods religion If reason moue vs not shall not Goddes woorde yet draw vs If Goddes comfortable promisses do not allure vs shall not yet his terrible threatnings make vs agast If no scruple of conscience can driue vs forwarde to doe oure duetie shall we not yet be stirred vp and enflamed with gods sorowful coÌ„plaints with his frowning and lowring lookes with the consuming heat of his indignation But I will stay my self praying God to directe vs with his holy hande and nothing doubting but that our Debbora will goe forward by Gods good helpe zelously to accomplishe that which vertuously and godlily hath ben begonne Me truely not all any priuate consideration and Lord thou knowest it that knowest all things but the very zele of Goddes house hath moued to be the more earnest in prosecuting of this cause The .xij. Chapter He retourneth thither from vvhence he digressed and shevveth that the gouernement of Gods Prouidence is continual I Wil now thither againe haue recourse froÌ„ whence I haue bene holden somwhat long It is nowe a cléere case I truste that God neglecteth not the least flie that flieth nor the poorest worme that creepeth vpon the grounde muche lesse an oxe or a fatte bullocke or anye such profitable and commodious beaste Which howe little he lotheth or disâ—aineth thereby euidently it is shewed in the he vouchsafed in times past to accepte and take theÌ„ for a sacrifice There is not then the least thing in the world the doeth not féele the benefite of Goddes Prouidence Which if it should but withdraw it selfe for a moment all heauen earth would straightwayes go to wracke and the vniuersall nature stand at a stay He therefore whiche in this respecte might be wel saide to haue rested the seueÌ„th day either bicause as Chrysostomê° noteth vpon Genesis he ceased from the work of his creation that is to say he no more made afterwardes any creature of nothing or else also as Austine addeth bicause he did fourme no newe kinde of creature not before made or finally ab affectis bicause in him by him we rest from the workes of oure owne will and haue rest quietnesse in oure conscience euen he I say and the very same yet neuer letteth his hand be slacke but according to the saying of our sauiour Christ froÌ„ the beginning of the world vntill this day is euer woorking as he also himselfe is neuer idle For his Prouidence assure your self is not like to the destiny of the Stoickes whiche whippeth the toppe with a childishe scourge that it mighte afterwardes goe of it selfe or only tourneth the roller downe the hill the it might driue forwarde withoute further helpe by the very force violence of his owne swaye But continually it is in watche and ward according to that saying of the Prophete Beholde he that keepeth Israell vvill neither slumber nor sleepe And therefore Basile and Chrysostome ascribe vnto God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is to say an eye that neuer resteth Goddes Prouidence doeth not only giue the heauens an ordinarie course when he hathe sette them on woorcke leaue them to their owne direction but he maketh them in their reuolution so to shede their vertue vpon the earth as to his diuine maiestie it séemeth best Sometimes therefore for oure iuste deseruing he maketh them like iron or harde flinte so that they yeelde vnto vs no croppe of comforte he brideleth their force and vigoure and restraineth their wholesome influence from the earthe yea he causeth them to send down vpon vs for wholesome vapoures poysoned exhalations for freshe and swéete licoured baumes blasting thunder boltes and lightening oute of measure for temperate and faire weather excessiue heate if it be in the Sommer in the winter intollerable and extreme colde breefely in steade of good iuice pleasante air moderate gentle shoures dearths droughts plagues without ceasing Contrarywise when it pleaseth him it falleth out with vs as it is in the 107. Psalme They sovve the fields and plant vineyardes vvhich bring forthe frutefull encrease For he blesseth them and they multiply exceedingly Howe vntrue therefore is that which the godlesse Cyclops in Euripides sticketh not to auouche affirming that the soile whether it wil or no of a course ineuitable yeldeth her encrease God doth not only put into our minde wholesome counsels but he furdereth bringeth theÌ„ to effect not only he giueth vs strengthe to goe but he setteth oure paths straight By whom we are raised when we fall and stande still when we are vp and recouer when we be sicke and liue when we are in health and reniue when we are dead Finally what one thing caÌ„ we do without him what one thing caÌ„ we not do by his helpe For of him it is the we haue our lyfe our mouing our naturall existence as the Apostle preaching to one of the Athenians alleageth out of one of their owne heathen Poetes Which saying béeing well wayed and scanned furthereth not onely mine assertion but the fayth also and beleefe which we haue in God whereby we are fully persuaded that he worketh without euer leauing of in his creatures which he hath made For we do not
so drawe oure lyfe from God as though we were any parcell of his substaunce as the Manicheâ—s fondely helde and as one parte and member of our natural body is nourished and relieued by an others ayde but surely béeing an other thing by nature than he is for none other reason we are sayde to haue our béeing of him but bicause he worketh it by his power And this is the worke of his Prouidence whereby he holdeth all things in him selfe mightely reaching by his wisedome from one end of the worlde to an other and swéetely disposing all things in good order in respecte whereof we may be sayde to lyue in him or by him to moue in him and in him to haue as it were residence Wherevpon iustly and with good cause we might inferre this conclusion that if God woulde withdrawe from vs this straunge worke of his gouernement we should neither liue nor moue nor be any thing Therefore when I defined Gods Prouidence amongst other things I placed this in my definition whereby all things in heauen and vnder heauen are continually gouerned and prouided for The .xiij. Chapter That God gouerneth all things according to the state of their owne nature WHervnto I added immediately according to the state of their owne nature For this alwayes necessarilie presupposed which surely is an infallible and most certayne truth that God vseth no parcialitie in his welding of the gouernement of this world but loueth all his creatures as his creatures after alike and an equal maner yet this also is no lesse true to be imagined that he considereth all things as they either be in theÌ„ selues or deserue to be His gouernment therfore béeing iust and according to reason he dothe not honour flies and gnattes with such dignitie and preheminence as he dothe man nor man as Angels nor one man as another But as Boetius sayth in a place before meÌ„tioned in my seconde booke looking out of the high prospecte of his Prouidence forseeth what for euery thing is moste fit but as Plato in that poynte wryteth very well in Timaeo as euery thinges nature is capable of a blessed state so farre foorth he woulde haue euery thing dignified and made semblable to hym selfe but as holy Scripture it selfe euery where ringeth fingeth out he rewardeth euery man according to his workes He therefore may be answered euen with as muche ease as he obiecteth that chargeth vs so vnaduisedly without cause saying Let vs not be suche foolish flatterers of God that whyles we would make his power to goe downe to these base things we should do wrong to our selues saying that ouer reasonable creatures vnreasonable Gods prouident care is all alyke For if he meane by this his word alyke as thoughe in euery respecte and condition and in a lyke degrée of quantie it were sayde that Gods Prouidence stretched alike to these simple and brute creatures as it doth to vs men that haue the vse of reason it might be well asked him agayne who euer was so madde to beléeue that for nature reason and our common sense yea our dayly experience dothe reclayme Else what more absurditie shoulde it be that Gods Prouidence shoulde equally after a due rate and proportion viewe ouer with a fauourable regarde aswell the basest things in the earth as either men or Angels or other heauenly wightes that be aboue than it is for the Sunne in the firmament not onely to shine ouer all heauen and vniuersally to giue lighte to all the worlde pouring downe his beames cherefully vpon sea and land but to glanse also particularly through euery hole and with his greate glistering and brightnesse to expel darknesse round about in the very simplest corner that may be found Which sunne although it enuie nothing the vse of his lighte but extendeth it of his owne part after a lyke fashion to all yet who séeth not that séeth any thing that euery thing doth not feele by it the like commoditie nor in euery place where it shyneth it hath the same effecte It giueth light in déede but yet the blinde man séeth by it neuer the more it warmeth and maketh hotte but yet the beast called Salamandra is colde still it mollifieth and maketh soft but yet clay and earth is the harder for it it reuiueth in the spring-time all hearbes and flowres and in the haruest it ripeneth all corne and fruite but yet the grasse that is cutte downe in the field it altowithereth and drieth vp The Sunne dealing so indifferentely why is all this Truly not of the behalfe of the Sunne which worketh according to the mattier that is vnderhande but either the capacitie of euery thing wyll not receyue or else euery nature is not apte to beare that which so openly and commonly is to be had Euen so fareth it with the Prouidence of almightie God which béeing equally present in euery place yet in euen portioÌ„s doth not coÌ„municate to euery thing an equal vertue In euen portions I say not in euen proportions For else I know wel inough that he alwayes kepeth that equalitie that bothe reason and iustice would require But why doth he not so what is the mattier I say the he doth not endue all things with like guiftes Forsooth for all things be not capable nor apte for the like But he might qualifie all things if it please him to receiue the like benefites at his hands He might in dede do many things by his miraculous power which he will neuer do notwithstanding yea and that he should do them at any time things yet still remayning in their owne nature how could it I pray you hang togither Shall a gnatte be a gnatte still in the essentiall forme of a man or shall that which is lesse inquantitie be bigger than that which is muche greater or shal not that which is nowhere be yet still in a place Or finally shall one and the same nature at one time in the same ground as it were admit qualities vtterly repugnant No truly God would not that hauing limited euery thing that is natural within bounds agreable to theÌ„selues Therefore he hath made an Angels nature farre diuerse from a mannes a mannes from a beastes a beastes from a trées and so foorthe Wherein so long as they continue Gods ordinaunce as reason is must nedes holde If it please God at any time to alter them he may in déede wel do so I denie not but he wil neuer so alter them that there shall be founde no diuersitie in that poynte at leastwyse wherein the alteration is made I say this God may in déede make a gnatte a reasonable creature but then of necessitie muste the gnatte néedes goe out of his owne kind that is to say it can be a gnat no longer God may make a humaine creaturs without shape without distinction of members without hauing any visible nature without place without bignesse yea and by no meanes able to be comprehended by any naturall
sense but thys humane creature is not then any more humane not any more I say of oure stampe Why so Damascene giueth the reason For sayth he the distinction of members dothe so appertayne vnto the nature of mans body that where there is no suche distinction there is no perfecte mans body S. Austine ad Dardanum answereth likewise Take roumes and spaces from bodies so that there be neither narrowe nor strayte place left that may conteyne them and then consequently they shall be nowhere and if they shal be nowhere they shall not be And the same S. Austine ad Enodium graunting well that the reason of diuerse changes and transmutations is vnknowen whervpon followeth the varietie of all myracles that may be seene Yet neuerthelesse sayth he are we therefore ignoraunt that there be bodies that we haue a bodie that agayn there is no body be it neuer so smal or sclender which according to the rate of his quantitie dothe not occupie the compasse of a place And in that it is holden in suche a compasse that it can not be euery where all whole but that it is lesse in a part of it than in al the whole sette togither These poyntes bicause they are well knowen we may conclude with good cause that which may be gathered of it That which Cyrillus sayth in his seconde Booke de Trinitate to proue that the diuine nature is not thronged within the circuite of any certayne place may very aptly in this case serue our turne If the godhead sayth this father Cyrill could be deuided and parted into peeces then might it be taken for a body and if it were so then should it needes be in a place and haue bygnesse and quantitie and beeing of any mickle or quantitie it could not choose but be limitted within certayne boundes Vigilius lykewise writing agaynst Eutiches the Heretique in his fourth booke sheweth vnto vs a greate cause why the body of an humain creature can not bée visible and inuisible in a place and yet not in a place shapelesse and yet haue a shape hauing the proportion of a mannes body and yet without the limmes and members of a man c. all at one moment of time and at one very instant For sayth he one and the selfe same nature can not admitte at one and the selfe same time repugnant and contrary qualities in it selfe The Scholemenne them selues teache this that God may not be sayde to do those thinges which include in them selues a contradiction that is suche repugnaunt and contrarie affirmations that the one of them of necessitie must ouerthrowe the other Wherefore I can not but maruayle so muche the more at the learned scholeman Thomas of Aquine who affirming the holy sacrament to be Chrystes very body bloud as in déede in some maner and phrase of speache it may verily and truely be reported bothe bicause it signifieth the true body and bloud of Chryste as Tertullian and Austine full well declare and for the vnspeakable grace and vertue that to the due vse of the same is annexed as Theodorite and Epiphanius playnely teache moreouer bycause this moste reuerende Sacrament is to vs a sure pledge and instrument whereby wée receyue Chrystes body and bloude in suche maner and fourm as they be offered to vs that is to saye spiritually and not carnally as to let many other passe Cyrill Austine Barnarde and Bâ—trome tell vs I can not I say but muche maruayle at Thomas of Aquine who affirming that the consecrated breade and wyne is the true naturall and humayne body of Chryste borne of his holy mother and nowe reygning in heauen doth yet so sette it oute as he sayth it is exhibited in the Sacrament that ye would thinke it nothing lesse than suche a true naturall mannes body as he speaketh of for thus forsoothe he descrybeth it Christus totus est sub quaâ—ibet parte specierum panis vini non solum cum frangitur hostia sed etiaÌ„ cuÌ„ integra manet Nec est distaÌ„tia partiuÌ„ ab inuiceÌ„ vt oculi ab oculo aut oculi ab aure aut capitis à pedibus sicut est in alijs corporibus organicis That is to say Chryst is whole vnder euery parte of the fourmes of the bread and wyne not onely when the hoste is broken but also when it abideth whole And there is no distaunce of one parte from an other as of the one eye from the other eye or of the eye from the eare or of the heade from the féete as there is in other bodies organicall And may I not note trowe ye the great ouersighte of them who affirming that our Lorde Iesus Chryst is of a truth ascended vp to heauen in that very same substaunce which he tooke of the vnspotted virgin that is to say that he hath lifted it quite away from the earth hath placed it aboue in his celestiall palace there to continue vntill suche time as all thinges be restored accordingly as it is set out in the Actes would yet beare vs in hande nathelesse that the same body is resident here in earth by al meanes as verily as he is in heauen And shall we not thinke their tale is scarse coherent who inueying agaynst Brentius and certayne other for saying Chrystes body is in euery place woulde yet dispearse it as it were them selues I wotte not into howe many coastes and countreys at one time Surely Saincte Austine wryting agaynst the secte of the Manicheis styeketh not playnely to saye vnto them that Secundum praesentiam spiritualem nullo modo Christâ—s pati posset secundum verò praesentiam corporalem simul in sole in luna in cruce esse non posset That is to say that according to hys spirituall presence Chryste coulde not suffer but according to his bodily presence he coulde not be at once bothe in the Sunne and the Moone and vppon the Crosse Whiche if it be true as wée may beléeue hym howe muche lesse may it be sayde that he hathe the very naturall substaunce of hys humaine body in so infinite pyxes and boxes at one houre Doth that stand with the true nature of suche a body as corruption and sinne onely excepted with the properties of his body glorified is lyke oures Which onlesse we will say with Eutiches that it is consumed and swallowed vp of the Godhead muste néedes haue the same circumscription that it had before That which we wryte of Christes body whiles we speake of the true nature of a man the like might I exemplifie of all other thinges whereof if their chaunge be in their very nature and substaunce then algates we muste presuppose of congruence that they be not that any more from whence they are chaunged If God then do not indue a gnatte a worme a flée or any suche lyke thing with any suche plentyfull guyftes as he dothe a man the cause is not Gods lesse care and Prouidence that
To whom quoth they making answer out of Chanaan for soothe to buy necessaries to preserue our life All this while being knowen to Iosephe they knewe him neuer a whit againe Ioseph beholding them with stedfast eyes and remeÌ„bring wel his olde dreames whereof he now séeth the effect to the inteÌ„t he might come to the knowledge of such things as he desired to heare of beginneth to lay heinously to their charge saying he knew well inoughe they were but spies come purposely to view the weakenesse of the land therby the better to take occasioÌ„ to breake in afterwards w their armies to subdue the realme Héereupon making great protestation that there was no such thing ment of their behalfe that they were his seruauntes ready at commaundement al of them the sonnes of one man men of peace so forth at the length after many other wordes enterpartened betwixt them to and fro they fel into the mention of their yongest brother Whom after that with much entreating they had broughte backe with them from their fathers house for so Iosephe straitly enioyned them vtterly discouraging them otherwise from comming any more in his sight he I say this said tender hearted Iosephe that was enflamed with a déere affection séeing all his brethren before his face wheÌ„ he had dissembled the mater a long time could now no longer forbear but fréely and frankly disclosed himself to them what he was And betwixte teares and great ioye sodenly breaking oute into a loude voice Bée yée not dismaide sayeth hée my deare brethren nor lette it séeme ouer rigorous and hard dealing to you that yâ— solde me for money into this countrey For assure your selues it was for your safegarde that God sent me hither into this place Hitherto for the space of these two yéeres passed there hath bene in the world a great dearth and nowe there be fiue moe behinde wherein neyther the grounde shal be tilled nor corne reaped Therfore God sent me before you both to preserue your posteritie to saue you from a very great daunger that was towardes you It was not you then that sent me hither but it was god Good Lorde howe flatly and euidently dothe he vtter and signifie his good nature How comfortably speaketh he to his pore brethreÌ„ who thought they had deserued no suche thing Héere all Lordlinesse is set a side no mention at all of any quarell But so far off he is from accusing them that he séemeth rather to take their part It was not you saith he that sent me hither but it was god As who shuld say it was not my déere brethren your deuise and conueiaunce that brought me to this place It was not I say your doing but Gods working Therfore be ye not gréeued w the remembrance of my former boÌ„dage which was guided by God to so good an ende Plucke vp your hearts againe and set feare aside Gently in déede spoken and like a brother But what is this that he sayeth you sent me not hither For truely it is worthy to be examined Did not Iosephes brethren procure his comming vnto Egipt No surely saithe he for that they dealed so cruelly vnkindly with me pricked forwarde with the sting of enuie it was their fault but that in their great rage of malice I shuld come hither rather thaÌ„ to an other place it was fully and wholely the worke of God who secretely vsing them as his instruments by his owne only direction brought it to passe They in déede of their partes did that which is euill but God of their euill hath wrought that which is good They sent me away but God hath set me in the right way They were the occasion that I was made a seruauÌ„t but god was the cause y I am become a lord Truely euen héere to stay and to ease our selues as who sayeth in oure Inne after a long and painfull iourney Howe plainly dothe this history set out vnto vs the very nature and propertie of Gods Prouidence wherin we sée Ioseph both alow and aloft both seruing like a bondman and raigning like a Prince One while oppressed iniuriouslye an other while aduaÌ„ced iustly beaten as it wer blacke and blew with blustering whirle windes driuen into vnknowne coastes with the rage of outragious teÌ„pests but ariuing yet at the last at a peaceable and quiet hauen Such a guide had he to conduct him euen amongst the harde huge rocks that his ship in no wise could miscary such an anker had he to flie to wheÌ„ he stoode in moste daunger of sturdie stormes that no menacing waues could ouerwhelme him The Conclusion of this first booke ANd shall we not nowe thincke that this God is a gouernor whome Ioseph fouÌ„d such a fatherly protector whome Abrahams seruaunt had such a gracious conductor whom Moses in the middest of the riuer past all hope tryed to be a deliuerer vnder the shadowe of whose wings the prophet Dauid so safely rested vnder the banner of whose defence al godly men of all ages haue bene preserued For why shuld I in such store of examples out of scripture not necessary neither at this time more largely pleÌ„tifully to be rehersed bring in Oedipus Iocasta Iulins Caesar or any such to proue that to vs christians which Gods word so euidently preacheth nature teacheth reason ratifieth long triall confirmeth the godly and vngodly acknowledgeth all heauen earth confesseth Dull and doltish might we thinke our selues if beset with suche testimonies we conceaued it not harde hearter if we conceaued it and beléeued it not vnkinde if we beléeued it and refused to commit oure selues into the handes of oure gracious God if wée mistrusted his almightie power or doubted in any wise to depende of his goodnesse From the which so gréeuous a trespasse and so odious and deâ—estable an offence that we may shew our selues earnestly to abhorre let vs haue that swéete song of that propheticall godly Prince bothe ready alwayes in our mouthe and déepely rooted in our hearts God is our hope and strengâ—h a very present helpe in trouble Therefore vvill vvee not feare though the earth be moued and though the hilles be caried into the midste of the sea thoughe the vvaâ—ers thereof rage and svvell and though the mountaines shake at the tempest of the same The seconde booke of Gods Prouidence The first Chapter No token of Gods Prouidence towards vs can moue vs to be thankfull but still we be carping and cauilling HItherto haue bâ—n brought sucâ—e profes touching Gods Prouidence ouer y world as I haue thoughte good to be alleaged for the staying and satisfying of a féeble conscience Which albeit they be so apparant that euen in common sense they be founde agreable to the truthe yet greatly doubtlesse it is to be pitied and to be lamented as you would say with bloudy teares that we neither comprehende by our vnderstanding howe great guyftes and benefites we enioy at Gods handes nor shew any token of
is the more hainous that they say we are not content to kéepe vs only at that stay but that we prease forward boldly withoute blushing making God the author of all the corruption and deformitie that is in any mannes naughty doings Which saying of theirs if it coulde be proued true then all that we haue well saide before were quite disgraced For what greater blasphemy can be deuised than to make him author of our euil froÌ„ whome as from a most cléere pretious fountaine is deriued and fetched all our goodnesse what more swaruing from all reason than that he which shuld be reueÌ„ger of all innocents the only executor of iustice vpon the face of the whole earth should be found himself to do wroÌ„g But the more gréeuous the offence is that we are burdened with the more outragious the enormitie is to be accounted that is laid vnto vs the more substaÌ„cially shuld they proue their pretended quarell Goe to then let them orderly opeÌ„ and declare vnto vs who euer that professed the gospel brinced such poysoned doctrine to the flock and congregation of the faithfull people Yes saith Staphylus Nicolaus Gallus wryteth that Melanchthon affirmeth in his notes vpon Paules Epistle to the Romanes that as well these workes which be stark naught be wrought in vs by god as the adultery of Dauid the crueltie of Manlius such like as also these works which be indifferent and betwixt bothe eating drinking and like things appertaining to the necessitie of thys present life Sayeth Melanchthon so Why be not his owne wordes rehearsed in suche order and manner as he wrote them Forsoothe there is a good cause whie for then no doubt he should bewray him selfe to be the very same man that he is in déede a péeuishe counterfaiter and a forger But Nicolaus Gallus dothe wryte so of Melanchthon A pretie matter in dede that when men be bent maliciously to coine slaunderous fables they muste be fathered vpon suche as Nicolaus Gallus For this I must néedes tell them lette them deale as colourably as they list it is a shame for any man to belie the deuill Sure I am Melanchthon wryteth no suche thing nor none other that professeth as he dothe but rather the flatte contrary Mary if they be disposed to cauil with vs for this that we make god a punisher of transgressors I cannot well skill of such dealing For what kinde of punishment doe we attribute vnto God which same the scriptures do not expresse Say we that God taketh vengeance vppon them that haue him in contempt by deliuering them vp vnto a leude minde They be the very wordes of S. Paule in his first chapiter to the Romaines Or affirme we that he sendeth strong illusions whereby suche as will not embrace the loue of gods euerlasting truth are brought to beléeue lies and vanities S. Paule also sayeth the same in his second chapiter of his second Epistle to the Thessalonians Or is oure manner of speache to say that God sendeth euill spirites with a commauÌ„dement and power giuen them to do harme We speake it not without the warrant of Gods word reade who so list 1. Reg. 22. and. 2. Paral. 28. also Iob in the first second chapiter Or doth this séeme so strange vnto them that it is sayd God hardeneth the harts or blindeth the eyes of the wicked or that he maketh them druncke with the wine of giddinesse These in déede be the phrases of the holy Ghost we deny not vttered Exodus 4. 7. 9. 10. 11. 14 Deuter. 2. Iosue 11. and the first booke of Samuell the seconde chapter Paral. 22. and the seconde booke and Psal. 105. Or finally is this oure doctrine that there is no euill done in all the worlde that the hande of God doth not direct The prophet Amos semeth to speke yet more hardly whiles he asketh this question in the thirde chapiter of his prophesie VVhether there be any euil in the citie vvhich the Lord hath not caused And God himselfe in the prophet Esay wheÌ„ he had promised that he would make king Cyrus to come from the East to ransacke the citie of Babilon to subdue many nations demaundeth who it is that hath broughte these things to passe whereunto making answere againe I the Lorde sayth he the first and the laste I am he But roughlier yet as it seemeth in the fiue and fortie chapter of the same prophesie where he professeth that he is the Lord and that there is no moe but he raming light and causing darckenesse making peace and creating euill But neither the place of Amos nor this of the prophet Esay we vnderstaÌ„d or construe any otherwise than we are taughte by the consent of the learned fathers Therefore we say with Basile Creat Deus mala hoc est transmutat ipsa in meliorem statum exitumque deducit vt iâ—m mala esse desinant bonique naturam accipiant To be Englished thus God createth euill things that is to say he traÌ„sformeth them and bringeth them to better state and conclusion to wit than they were done for so that those things which be euill of themselues cease now to be euill as God vseth them and take vpoÌ„ them the nature of that that is good The reason also that is giuen by Clemens Alexandrinus in his seuenthe booke of Couerturs 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 why God by no meanes is the author or cause of euill séemeth to tende to the same ende For by him sayeth he that is Lord of all all things be ordered and ordained bothe vniuersally and particularly for the safety of the vvhole state Soone after the saide Basil vnderstandeth this word euil in an other sense as if it shuld signifie warres plages dearths withall such kinde of afflictions as may happen in this mortall life euill in dede to them that suffer theÌ„ but in respecte of God who iustly scourgeth when he sendeth theÌ„ nothing lesse Bréefely if we speake of oure euill works themselues I say they are to be considered after two sortes as they haue euill qualities imperfections in them whereby they are properly called euill and so they cannot directly be ascribed to God and againe as they be brought out and wrought in nature and so it is euident that they can not be done without god For this not only the diuines but the philosophers also teach that God being a pure forme that is alwayes doing and sequestred from all concretion of any matter he moueth all things continually and suffereth nothing to be idle But as I sayde before he moueth euery thing according to euery things nature one way things the be liuelesse an other way things that beare life and of things that beare life not all of them after one sort neither but otherwise he moueth brute creatures otherwise suche creatures as be reasonable of such as be indued with reason otherwise good men whose nature is reformed by gods spirit otherwise euill men that be lefte
quietly on bothe the eares which God had appoynted them from euerlasting Would not Tobies father take the salue made of the fishe to recouer his sighte therefore Did that make the good olde mans sonne disobedient to the Angelles counsayle either in helping Sara or in calling to God for mercy that his marriage mighte the better prosper Questionlesse all that we haue spoken of was mente towardes them a long whyle before the worlde was created surely by none other but God himselfe who is alwaies true in al his promises defraudeth iâ— man of any thing which he behesteth And they without douting or delaying folowed on of their parts with a good corage as Gods prouidence in al things did coÌ„duct them They left no good worke vndone wherby they might procure Gods fauour they were continually earnest in prayer they gaue almes to the poore of that which God sent they neglected no physike ordeyned of god they coÌ„sulted aswel of other matiers belonging to theÌ„ as also about their voyage howe they mighte make it for their most aduantage finally they left nothing vndone that their calling electioÌ„ might by al means possible be made sure to theÌ„ there was nothing more liefe vnto theÌ„ in all the world than to do good where néede was to hang always vpon God. What nedeth much to be sayd Chryst our sauiour recordeth his own self the god knoweth what we haue nede of before we aske yet he exhorteth his disciples to pray He knew the he should die vpoÌ„ the crosse a most terrible shamefull death whereof he also gaue warning to his Apostles afore the he shuld go to Ierusalem for that ende yet maketh he his prayer to his heauenly father as thoughe it had bene all vncertayne saying Father if it be possible let this cuppe passe from me Howebeit not my wil but thine be done Why was this prayer vttered by oure sauiour Chryst but to giue vs an examplé that we also should do the like not harping so muche vpon Gods ordinance that we should refuse the duetie of oure vocation To say playnely in the ende what I thinke the conclusion of these disputers that woulde eyther haue prayer or counsayle or physick or any other such thing remoued bicause of Gods Prouidence methinke this not muche otherwise framed than if a man shoulde thus reason we muste not cate for the sustenaunce of our body nor plowe the grounde to haue corne nor walke forwarde to come to the ende of our iorney for whether this be done or no that which God hath foreseene muste algates be For if this kinde of reasoning be captiouse as before wée sayde I ensure you their peeuish prating caÌ„not be void of blame Stil therfore we must hold this for a like certeyne the God in determining before of the ende whervnto euery man is directed dothe also at the same time appoynt wayes meanes that mighte leade vs as it were by the hand to the same ende So then there is nothing lefte either touching the way or the ende that perteyneth not to the ordering of Gods Prouidence The .vj. Chapter God is burdened with vnequall distribution first bycause all men be not alike riche and secondly bicause they be not preferred after a lyke sorte WHo séeth not nowe these good fellowes that so busily vrge their absurdities and woulde make all the world to beléeue that we vphold our cause vtterly without reason who séeth not I say that séeth any thing howe farre wyde from the marke they be themselues howe farre destitute they are not of reason onely but almost I might say of common sense Yet all the store is not spent Some odde corner or other muste be shaken vp that some hidden treasure may be found not before peraduenture heard of Let them fal to then and bring it forth Where is it what is it let vs sée at leastwise for our loue if it may not be bought for money For surely say they if the affaires of the worlde were aswell ordered as you pretend there would be a more equal distribution euen dole thaÌ„ there is Now begin they to poure out by al likelyhoode anone we shal heare of somwhat Why what is it then on Gods name Let them speake that it may be redressed Is this reasoÌ„ say they that one maÌ„ should haue al an other nothing that one should lâ—â—e plesantly al at ease an other should get his liuing with the sweat of his browes And what hath one deserued more I pray you thaÌ„ an other that there should be such a diuinatioÌ„ of degrees states he serueth he ruleth he is base he is noble he is a master he is a seruant he is a king he is a subiect Were we not all descended of our father Adam When Adam dolue and Eue span Who was then a gentleman Then touching the fleshe there is no suche prerogatiue muche lesse there shuld be any such prehemineÌ„ce touching our spirituall generation By the which vndoubtedly we are Gods children and that not onely for our newe birthes sake for so some should be excluded but euen for this cause also that we are al creatures of gods making framed fashioned euery one of vs according to his own image The .vij. Chapter An answere to the first parte of this former obiectioÌ„ shewing that the poore haue no cause to complayne THis complaynt as meséemeth of vneuen dealing findeth faulte especially with two states of mans life namely pouertie and bondage and setteth all felicitie in great wealth and riches in liuing all at ease in bearing of authoritie and sway of rule To the intente therefore that oure coÌ„ference may the better appeare wherin we muste sette togither by way and maner of comparison aswell the poores state as the condition of him that is riche and the seruauntes aswell as the maisters and Lordes I will intreate seuerally perticularly both of the leading of a poore life and of him that is an inferiour and liueth by seruice First what say they agaynst pouertie can they blemishe it with any note of infamie There is nothing slaunderouse or reprochfull whiche is not also marked as dishonest nothing is dishonest which is not also enimie to vertue Let them say then what vertue it is that is hindered by meanes of pouertie Is it any of those vertues which proceede of oure vnderstanding Which of them is it the knowledge of God or of our selues God is better knowen of none than of such as be humbled brought low None more humble thaÌ„ such as are lefte destitute of worldly stayes which how true it is who can better witnesse than the Israelites In whom wealthe alwayes â—used wantonnesse and wantonnesse wrought vile Idolatrie whereas oppressed with penurie they were forced to flie to God as their only sanctuarie of refuge Dothe it let vs then from the knowledge of oure selues Nay rather what can more further vs for it remoueth pride the roote of all other vices
therewithall it bringeth with it a contempte of the worlde and a diligent consideration of oure latter ende The meditation wherof cannot chuse but make vs to discend oftentimes into oure selues So far is it of that it shoulde bring vs into any obliuion of our owne state What then is it any impediment to humaine learning as the skill of Philosophie and the seuen sciences They can not say that neither For the very Philosophers themselues the most of whom as it is well knowne were not riche thincking it should be a fowle encomberance to them to be welthy that they mighte the more quietly applie theyr bokes either flung their substance into the sea or else otherwise dispersed it as they themselues thought it most conuenient As for these manuarie artes called handy craftes being so muche in the vse of our daily life what else could driue vs to inuent them but pure néede Let vs now goe to those vertues that are chéefely placed in y appetite Wherof if there be any that might be stayed or tangled throughe any wante there were none more like than liberalitie But that Christe himselfe denieth vtterly who measuring this liberall and large dealing not so muche by the value of that that is giuen as by the frée affection of mannes heart preferreth the poore widowes myte in the gospell before the riche giftes of many other For be it so that we haue a redy and proÌ„pt good will S. Paul telleth vs it is accepted according to euery mannes habilitie and not after the rate of that whiche he hathe not as who sayeth it is sufficient liberalitie to haue a bountifull and beneficiall minde yea though our pursse be nothing correspondent Which doctrine is so sound and sensible and by all meanes so agréeable to reason that they also which were but trained in natures schoole haue helde it for a most sure and most certaine truth What shall we say then that the poore may haue a good will there is no doubt Whereupon with good cause we may in like manner inserre that notwithstanding his pouertie he may be liberall And may he deserue so good a name say we hauing nothing to bestowe thereafter Yea surely may he and not only for the cause mencioned I meane hys good heart but also for this that he may shew himselfe bountifull in not rigorously exacting all his owne for liberalitie consisteth not in giuing only but in taking in helping with his seruice in surdering with his counsel in assisting and ayding with his paines How much more may he haue a godly and a Christian courage which could neuer surely be better tryed than by bearing himselfe vprighte in hys poore estate How much more might he be temperate in forbearing these vaine worldly pleasures and in restrayning hys vnbrydeled appetites wyth in the narrowe precincte of reason Happye is that necessitie that maketh them healthfull of their body the happier that it maketh them wise and keepeth them sober and discréete but without all comparison moste happy that it spurreth theÌ„ forward to be vertuous and what spurre more forcible and violent than the want of this worldly pelfe For looke where pouertie is resident and there riotte and baÌ„ketting dare not come in place where ryote and banketting be farre off there alwayes moderate and sober dyet moderate and sober dyette bringeth the state of a maÌ„nes body into good temper cutting of all superfluous humors that by any meanes might disturb the same the temperature of the body woorcketh a stayed moderation in the minde the minde when it is kepte in a good stay dothe not boysteously breake out into any outrage is not disordred with pangs and passions nor caryed away rashly w any heat Wherof there ariseth necessarily a great calmnesse yea I might say a goodly harmony in the body minde of man in coÌ„parison wherof all muficke worldly me lodie is doutlesse as nothing to be estéemed For whereas reason the maistresse ruleth according to a righte measured rule and the brute appetite standeth in awe there wisedome there temperance therr gentle modest and good comely behauior there peace of conscience and ioy in the holy ghost finally there all vertue and godlynesse yea and God himselfe surely is abiding O blessed state of pouertie that is any occasion of this Who would nowe maruell that Christ himself would be poore that he chose suche poore men to his Apostles that he is saide to be sent embassador from God his father not to the riche worldlings that receiued him not but to preache the gospell of moste gladde tidings to the poore And who I pray you of all other either tooke holde of it more assuredly or embraced it more comfortably or stoode in it more constantly to the deathe Therfore S. Paule speaking of suche men My brethren sayeth hée ye see your calling hovve that many of you be not vvise according to the fleshe not many of you mightie not manye of you noble but God hath chosen the foolishe things of the vvorlde to confounde the vvise and the vveake things of the vvorlde God hathe chosen to make the strong ashamed and the base and contemptible things of the vvorld God hath chosen those things vvhich vvere not that he might put avvay those things that are and all to this end that no flesh might boaste it selfe in his sighte Is that nowe any hinderance to vertue that is suche a greate furtherance to Gods kingdome where vnto we can not passe but by the way of vertue For what shoulde I goe for warde to speake of iustice to the whiche it is appropried to giue euery man his owne Surely pouertie is not the cause that any man is despoyled of his owne O but the poore sayest thou do robbâ— and pilfer by the high way Blame not his pouertie for that So doe the riche But why doeth any man rob or pilfer forsooth for the desire of riches Riches then is it that maketh robberies much rather thaÌ„ simple pouertie Wherewith if men could content themselues iust dealing oute of doubt would more flourishe and euery man might the better holde his owne But bicause mannes gréedy gutte is neuer stanched thence commeth the ordure of all iniquitie thence floweth the moste fulsome streame of all sinne and wickednesse into the world For questionlesse qui festinat ditescere non erâ—t innocens he that maketh haste to be riche can not be guiltlesse Therefore when Sylla ouer-gloriously displaying his pecockes fethers made great bragges in the Romaine Senate of the notable wealth that he was growen too there steppeth me vp a graue father amoÌ„gst the rest who very quickly and sharpely making answere Hovv it is possible sayeth he that thou shouldest be good vvho hauing nothing lefte thee by thy fathers testament haste yet aspired in so shorte time to suche a great abundance of vvorldly vvelth And bicause we are nowe fallen into some mencion of Romish matters what shall we say of Rome
louingly so amiably so hartily wée shall be entertayned that all that blessed societie that hath gone before vs shall reioyce and all heauen shall ring of it for very ioye Tell me nowe here my déere brethren is it reason thinke you wée should enioy suche a portion prouided for the electe and will we disdayne yet in our lyfe time the poore state of the electe Should we presume to reigne with our Sauioure Chryste And shall we take scorne to serue with our sauiour Chryst would we be in glory with our Lord Iesus Chryst make we daunger to beare Chrystes reproche would we so faine be partakers of Christes blessed life will we not beare in our bodies Christes bitter death We can not do so we may not do so it wil neuer be Wherfore to knit vp briefly with a short clause in no wise let vs be like that vnthriftie Csau who like a dolte made away his birthrighte I am ashamed to say for howe small a trifle I say let vs not forgo that which is euerlasting for that that lasteth but the twinkling of an eye that which we may surely truste to for that which sodenly slideth away euen then when we thinke we haue the best holde of it pure golde for brickle clay the treasure of life for the rewarde of death The thirde booke of Gods Prouidence The first Chapter Making a recapitulation of the former boke he sheweth that Gods Prouidence standeth still inuincible GOD alwayes be thanked for his gracious Prouidēce that he hath so well conducted vs whyles we sayled so dangerously amongest the rockes that he hath so assisted vs and borne vs out whiles we endured such a continual and cruell conflicte For nowe the swelling seas that eare while were thoughte likely to ouerwhelme vs are well quieted and calmed againe the sturdy rockes be remoued and our passage that was so combersome by reason of oure resisting foes lyeth playne and open for vs on all sides With good cause therefore mighte I vse the wordes of the 93 Psalme The floudes haue risen O Lorde the floudes haue lifte vp their voyce the flouds haue lifte vp their waues The waues of the sea are mightie and rage horribly but yet the Lorde that dwelleth on hyghe is mightier Where nowe are they become that tolde vs we haue taken away frée wyll For we haue answered them that mans chiefe fréedome is to be ruled and ordered by the will of god Whose Prouidence taketh not away our frée wils but directeth them nor withstandeth them but conducteth them nor forceth them by any violence but vseth them rather as to his diuine Maiestie it séemeth best Or where nowe will they shewe their face that affirme we make God the proper worker and causer of our sinne for contrarywise we haue playnely proued by the assertions of the schole writers them selues that God poureth no malice into mens hearts but bewrayeth it in making it to come to lighte nor causeth vs to sinne and do euill wherevnto we are prone inoughe of our owne accorde but so ordereth our doinges whyles we sinne that we serue as hys instrumentes to that ende and purpese which he hath ordeyned Or who be they that dare say and stand to it that we disanull prayer aduise-taking or frustrate any wholesome prouided remedies For we say rather they be the ordinarie meanes whereby God executeth his iudgementes Who not onely hathe determined what he will do but the very maner also he hath foreappoynted whereby he will bring vs to hys purposed ende Or who complayneth any more of the distinction of the poore and the riche or findeth faulte that all menne be not equalles For we haue shewed that no state is so incommodious which Gods goodnesse hath not relieued many sundry wayes that no degrée or vocation is so wealthy or well at ease that hath cause to be puffed vp w any vayne conceate Or finally who blameth the euill that turneth to good or mislyketh prosperitie the pittefall of the wicked or affliction and anguishe the fyle and touchestone of the godly Yet these were the weapons whiche oure aduersaries chiefly trusted and the engines of their artillarie wherewith we were moste assayled Then maugre the beardes of all Epicures Gods prouidence remayneth a sure castle and bulwarke of defense shot at in déede very terribly but nowhere hit and very cruelly threatned but without taking harme The .ij. Chapter That Gods Prouidence is neither Destinie nor Predestination and what it is SEing then we haue proued Gods Prouidence by diuerse sundry reasons and at large haue answered their cauillations that repine and murmure at the same it followeth that we now perfourme in due order that parcell of our promise which is behinde And truely thus farre haue we prosecuted oure discourse as god which willed me to go forwarde hath chiefly put it into my minde Neuerthelesse what Gods Prouidēce is wherof I haue holden so long a processe oportunitie yet serued vs not to define The doing whereof with other thinges néedefull to bee discussed béeing reserued of necessitie for this place it might nowe be required of vs as of duetie that wée should attempt at lestwise to go through with it What is then this Prouidence which we take in hande Some odiously burden vs with the name of destinie other séeme to knowe little difference betwixt Prouidence and the doctrine of Predestination Whose errour by a short conference might be quickly knowen For first what make they of destinie wherwith so bitterly we are charged Certaynely as it lyketh Chrysippus one of the chiefest of the Philosophers amongest the Stoikes It is an euerlasting and vnauoydable course of the world and a chayne that is faste wrapped and tangled in it selfe by euerduring orders of causes the one following directly by the force of the other whereof it is lynked so inuiolably that by no meanes it can be pulled in sunder Wherewith Homer that auncient Greke Poet maketh Iupiter so strongly to be withholoē that he cōplaineth miserably crying out that when he would he is not able to go against it So then as they fondly set out the matier not creatures must bowe at Gods becke but god rather must be subiecte to his creatures than the whiche there can be nothing imagined more out of course Therfore the Prophet Ieremie speaking of it vtterly dasheth and disgraceth both Chrysippus his definitiō saying in the person of God himselfe that we should not learne the maner and way of the heathen nor be afrayde of the signes of heauen though the heathen be afrayde of suche And Gregorie mentioning the same mattier in his Homilie made vpon the Epiphanie Be it farre sayth he from the heartes of the faythfull to auouch that destinie is any thing no doubt meaning Destinie in that sense here before determined by Chrysippus For else know I not the contrary but that Austine might be wel inough alowed in the which he writeth of it in his fifte
the lawe was giuen by the examples of the godly Patriarkes in the boke of Genesis The thirds may be giuen oute of S. Paule who not only woulde haue ministers reléeued themselues but also of sufficient habilitie to relieue others requiring greatly of a bishoppe that is to say of an ouerséer of the congregation as a charge which he necessarily layeth vpon him that he should be in any wise a good house keper There is an other fourthe cause besides namely the agnising of gods soueraigne power and dominion ouer the worlde and that not only we be his subiectes but his tenantes also holding all that we haue of his goodnesse In consideration wherof wheras we owe to his endlesse maiestie not our goods only and oure possessions but that that more is our selues soules and bodies reason it is that in token of oure due subiection and in signe of feaultie and homage which moste iustly he loketh for at our hands we render as it were that tribute to him which he requireth to be receiued in his behalfe by the stewardes of his heauēly and diuine mysteries and by those ministers whome he vseth betwixt him and vs as his highe embassadors these officers of his religion By whom honored he thincketh himselfe honoured by whome despised he reckeneth himselfe disgraced by whom liberally dealt with he taketh himselfe as it were enriched and finally by whome deceiued and depriued of that whereunto they haue iust title he accounteth him selfe as it is in Malachie despoyled and robbed of his owne But nowe what tribute it is that god requireth by me in dede in some parte it is already touched by some other not yet fully defined For that we are taxed by oure soueraigne Emperor there is none nowe that can iustly moue any doubte but whether it be the tenthe part of oure substāce yea or no there in deede yet resteth the question What my iudgement is ye haue heard already Nowe therefore if it be youre pleasure let vs heare at the last the resolution of some learned and pithie schooleman And whome sooner than that great clercke Thomas of Aquine Whome nowe truely I the rather rehearse vnto you bicause as to me it séemeth he reduceth as you might say to a short hādsome abridgement what so euer I haue spoken hitherto concerning so greate a matter in a more ample circumstaunce of woordes For wryting vppon these woordes of oure Sauioure Christe by me alreadye handled more at large These things ought ye to haue done and not to haue lefte the other Methincketh sayeth he oure Lorde maketh a necessitie of paying tithes For in all the nevve Testamente there is not the like expresse mencion made of them as there is here But is this necessitie of paying tenthes retained by vertue of Moses his lavv No For ther be some things conteined in the lavve vvhich be morall some things ceremoniall and some things iudiciall The morall part of the Lavve at all tymes and of all persons muste be needes obserued The ceremonialles vvere to be kepte only of a certaine kinde of menne as the Ievves and at certaine times as namely for example circumcision And these vvere only in a figure Moreouer there vvere some things iudiciall as if anye had stollen a sheepe he vvas iudged by the lavve to pay foure folde Therefore novve the question is of the tenthes vvhether they pertaine to the morall lavve And it seemeth they doe not bicause the morall preceptes be of the lavve of nature And that only is the lavve of nature vviche naturall reason it selfe dothe persuade vs of But vve are nomore persuaded by naturall reason to geue the tenthe than the ninthe parte or the eleuenth or so forth Ergo vve are not bounde to the tenthes by the lavve of nature But on the other side if they shoulde not be payed then shoulde not they doe vvell that paye them Hereunto some haue made ansvver that lyued before vve vvere borne that there be some lavves only morall some onlye ceremoniall some partelye morall and partly ceremoniall This lavve Thou shalt not kill is only morall So likevvise is this Thou shalt vvorship the Lord thy God and so forthe If thou say Vpon such a day thou shalt offer a lambe at the euen tide this only is a lavve ceremoniall But if vve say remember to kepe holy the Saboth day something it hath in it that appertaineth to the lavv morall or naturall and something there is in it that is ceremoniall This poynte is morall vvhereof also natural reason giueth vs secrete vvarning to vvitte that vve should haue some vacant time to serue God But that this chefely should be done vpon the Saboth day or the Sunday c. it is iudiciall VVherupon they say also that the cōmaundement vvhich concerneth tythes is partly ceremoniall and partly morall For tithes be for the relefe of pore men and such as apply Gods seruice or the office of preaching For he that serueth for a publique minister of Goddes churche it is good reason he should liue of their publique charge vvhere he serueth and this is the lavve of nature But that the tenthe parte shoulde be paide it is ceremoniall But is the paimente of tenthes kept novve I say that the determining of that pertaineth to any prince that hathe authoritie to make a lavve and that the Churche hath that povver and libertie to appoynt either the tenth or ninthe parte or any other suche porcion VVherefore the tenths be still holden not bicause the paiment of them is necessary by the lavv of nature but bicause the Churche hathe so ordained So farre haue I thoughte good to recite vnto you Thomas of Aquine that his decision of this question mighte be the fullier perfitlier conceiued Ye sée then howe he groundeth the paiment of the tenthe parte not of the lawe moral or natural but vpon an order taken by the church Which churche neuerthelesse as he also declareth in his booke called Secunda secunda in defining and rating out an agreable porcion to be paid proceded not without the aduise of Goddes word To the which purpose he bringeth in not only that vow of Iacob promising with direct wordes the tenth of all that God should giue him but also S. Paul himself reasoning as before ye haue heard in this manner If vve haue sovven vnto you spirituall things is it a great thing if we repe your carnal things By occasion wherof the Church sayeth this said Thomas of Aquine determined that tithes should be paide Those constitutions likewise which be called the Apostles and withoute all controuersie be of no small antiquitie in the Church say that although God haue deliuered vs from the expiations asspersions and continuall washings c. vsed in the olde law yet hath he not deliuered vs from the oblations which we owe to the priests And by and by this cōclusion is added I herefore thou shalt doe as the Lord hathe commaunded and thou shalt giue the
vnum atque idem est that is to say It is al one in effect to call vpon the name of the Lord and to doe seruice to God with godly honor Which Ambrose wisely coÌ„sidering if any body sayeth he be of that minde that he thinketh that he may haue deuotion tovvards any of the Angels or povvers aboue let him knovve that he is in an error For he that humbleth himselfe in suche sorte to them vvho themselues be subiects he is farre vvide not holding the head which is Christ What a sore censure is the this S Amb. giueth against such as will be deuout to angels which if I my selfe shoulde haue pronounced w mine owne words Iesu howe bitterly in some mennes mouthes shuld I haue tasted well they that wold not abide to heare me lette them not yet think it to much to giue ear to Ambrose to Lactantius to Austine to Epiphanius Whose graue authoritie if they disdain especially being so agréeable to holye scripture why should I thincke to preuaile with theÌ„ by heaping vp other suche like places And may we not then cal vpon Gods Angels in our defence May we do them no godly honor No say these fathers no also say they themselues protesting in respecte of their subiection to God y they are nothing but oure fellow seruauntes What shall we then say doubtlesse in the iudgement of Epiphanius vppon this ground as infallible we may safely and surely thus reason if God vvold not haue Angels to be adored hovve muche more vvold he not haue hir to be adored vvhich vvas borne of Anna Yea and yet will I ioyne with a further issue If the holy virgin the mother of our sauioure Christe may not be adored muche lesse may any other saincte haue such honoure The worshipping of whome being departed as it appeareth by the said Epiphanius was both forspoken forbidden also loÌ„g ago by S. Paul howsoeuer that texte be not nowe to be found in his Epistles The case therfore thus staÌ„ding might I not w good cause exhort the reder in this maner vsing S. Augustines own words Let vs not make it a religion to vvorship those men that be gone hence For if they led here a godly life they may not be couÌ„ted for such meÌ„ that they wold seke after such honoures But they vvould that God should be honored of vs by the lighte of vvhose influeÌ„ce they are very glad that we also are coÌ„panioÌ„s with theÌ„ in their wel deseruing Therfore saincts must be honored by folovving of their vertuous steppes not worshipped with any religious deuotion And anon after Let vs beleue also that the good aÌ„gels wold haue vs so to do that vve vvith them mighte ioyne in the seruice of one god And yet more vvherfore vve honor them by loue and not by seruice c. Neither do vve builde for theÌ„ any temples For they vvill not be so honoured of vs knovving vvell that vve our selues if vve be good be the temples of god VVherefore it is vvell vvritten that man vvas forbidden of the angel to vvorship him but all only to vvorshippe one God vnder vvhome the Angell vvas as vvell a seruaunt as he But nothing ran be so plainly spokeÌ„ that might satisfie contentious and curious wranglers Therefore as if they had in hande a chéefe poste and piller of the Christian faithe so busily they bestirre themselues in the defense of this creatures Inuocation We deface all religion say they yea we open oure mouthes wide against heauen it selfe As thoughe prayer were not rather defined to be a lifting vp of oure heartes to God than a casting of them downe to any thing that is but the woorkemanship of Gods creation As though religion stoode not in the woorshipping of god only and not in doing seruice to his creatures Naye saye they but yet oure sute is all to God to whom we vse creatures as a meane only This miserable excuse was vsed by some other in times past affirming that they had none otherwise recourse to god than they had accesse to Kings and princes namely by the intercession of mediatoures But it is good to heare the answer that S. Ambrose maketh vve come sayeth he vnto the King by meanes of Dukes and Earles bicause that the King is a man and knovveth not to vvhome he may commit the common vveale But to procure Gods fauoure from vvhome nothing can be hidde for he knovveth all mens deseruings vve nede no spokesmaÌ„ nor mediatour but only a deuout minde Chrysostomus in like maner as in many places he persuadeth vs to flie only to our sauior Christ so notable is the which he saithe whiles he thus speaketh to the woman of Cananaea Tel me O vvoman hovv durst thou being a sinner void of righteousnesse be so hardie as to approch to him wherunto he maketh hir to answer I knovv vvhat I haue to do And immediatly vpon these hir wordes See the vvisdom of the vvoman saith Chrysostomê° she prayeth not Iames she besecheth not Iohn neither goeth she to Peter nor steppeth to the rest of the Apostles no mediator seeketh she but in stede of all theÌ„ to speake for hir she taketh repentaÌ„ce to bear hir company vvhich supplied the rouine of an aduocate and so shee vvent straight forvvard to the cheefe fountaine Therfore quoth she Christ descended therfore he toke flesh and vvas made maÌ„ that I also mighte be bolde to speake to him And S. Austine is so far of from their minde that he sayth plainly that to haue a great many of mediators it vvould hinder vs euen vvith their great numbre froÌ„ comming to that only one God vvhiche is the giuer of blisse to vvhose presence that vve might be brought vve haue not nede of many but one only mediatour that must be eueÌ„ he himself by partaking of vvhome vve are happye I meane the vvord of god not that vvhich vvas made but that vvherby all things vvere made S. Austine ye sée here is at a plaine point who not only stoppeth vs the way from fleing to many mediators but also paynteth vs as it were with the finger to oure only Lord sauior Iesus Christ To whom he also sendeth vs with very earnest and effectuall woords in his first treatise vpon S. Iohns Epistle and that by none others example but euen the said Euangelistes his owne selfe Beholde sayth he Iohn himselfe hovve he obserueth humilitie No dout he was a iust maÌ„ therto also of great vvorthinesse which dranke out of the lords brest the secretes of Gods mysteries he he I say vvhich by drinking out of the lords brest did brethe out Diuinitie vvith a ful stomake saying In the beginning vvas the VVord and the VVorde vvas vvith God he being suche a man sayde not you haue an aduocate with the Father but if any man sinne we haue sayeth he an Aduocate he sayde not ye haue nor he sayde not ye haue me neyther saide he ye haue Christ
him hartily so often as we stād in nede when we haue receued any thing of his bestowing as no doubt al things flow frō his foūtaine beth in word déede giue him thanks Whervnto we are moued by nothing more thā by a depe examinatiō of Gods Prouidēce For were it so that god wer of such a nature that he could neither heare nor sée what is done on the earth as the image of Iupiter is set out in Créete without either eyes or eares or were it so he were restrayned of his libertie through the fatal necessitie of these second causes thē in dede in vaine should we come vnto him or haue recourse to the throne of his diuine maiestie But séeing al things depend only vpō his blessed plesure seing he is such a God that he is no lesse willing than able to do vs good therfore euen with boldenesse we may haue accesse vnto him as to our deare father and good Lorde The same cause also shoulde of righte stirre vs vp to be thankfull knowing as it is in the Actes of the Apostles that he giueth the rayne from heauen fruitefull seasons filling our hearts vvith foode and gladnesse If Sathan go about to choke vs with the cares of the worlde soliciting vs for feare of penurie to vse bryberie symonie vsurie and such other vnlauful vngodly meanes what a godly lessō and heauenly consolation is that which is proposed to vs in the Epistle to the Hebrues Let thy conuersation be far frō auarice for vvhy it is Gods ovvn saying I vvil not forsake thee nor leaue thee destitute Wherwith being strongly armed thou wilt neuer shrink for any pouertie to cast all thy care aside to lay it as it were vpō gods shoulders Who questiōlesse wil not sée the righteous left bare of necessarie priuisiō or suffer their children to go on begging Where agaynst if any body make exceptiō bringing in either Peter the denied he had golde or siluer or Paule who amongst other of his calamities reckneth hūger thirst nakednesse wherwithal he was miserably encombred or wretched Lazarus lying wrapt in his ragges ful of sores almost famished at the riche mans gate or any other such like examples he mai be assone answered as hard speake For neither are they forsaken whose heart is established with Goddes grace much better than with any worldly sustenance inasmuch as their contēted minde is in stede of a cōtinual feast nor the faithfull séede of the righteous cā be forced or driuē to any beggery either bicause they are traded vp in honest sciences or else bicause they are satisfied w that whiche God sendeth not alwayes crauing and coueting without measure like vnsaciable gredie guts vnto whom nothing can suffise Such a one was Peter and suche was Lazarus and Paule being pressed in dede euery vvay but yet not oppressed stil nedy as S. Paul confesseth but yet not vvanting that that is needefull persecuted continually but not forsakē throvvn dovvn but not perished alvvayes carying aboute vvith them the mortification of the Lorde Iesus in their body that the life of Iesus mighte be also made manifest in their body S. Paule therfore in the same Epistle painteth him self out other of his own order as right as possibly may be deuised saying that they vvere as deceiuers yet true as vnknovvne and yet famous as dying yet liuing as chastised yet not put to death as sorovving yet alvvayes reioysing as pore yet making many rich as hauing nothing and yet possessing all thing For what can they want that haue Christ in whome only is the vaine of life or with what vrgent necessity cā they be distrained that haue fruition of the euer liuing God in whose righte hand there is plentuousnesse for euermore Truly the Lions may wel hunger and thirst but they that feare the Lorde sayeth the Prophet Dauid shall not misse of any thing that is good Who so long as they walke in their holy calling marching forwarde to the lād of promisse that is to say leading that kinde of life that leadeth directly to gods kingdome sooner Manna shal come downe from heauen a freshe spring of water shall gushe in the wildernesse out of the harde rocke than any famine or dearth shall apprehend them Which doutlesse is not spokē of myne own braine but the scriptures ratifying and approuing that whiche I say Was not Elias the prophet pinched trowe ye verie nigh in the great scarsitie of victuals wher w Samaria the whole countrie was in manner famyshed in times past And yet when he fled for his refuge as God appointed to the Riuer of Carith besides Iordaine did not the verie rauens early and late bring him breade and flesh Soone after through the default of raine this ryuer decayed dryed vp yet the cleare fountaine welspring of Gods grace and liberalitie towardes his seruant still flowed as freshely as it did before For vpon this Elias when he had fled to the poore widowe of Sareptha as he was cōmaunded by God himself of hir pouertie miraculously relieued his own want that litle meale oyle left in hir cruse encreasing in the verie vse of it frō day to day The prophet Daniel into what a streight I pray you was he brought cōtinuing six days long without eyther meat or drinke in the Lions denne But God sent him by and by his holy Angel who by the ministerie of the Prophete Habacucke whome he hoysed vp by the heare of the heade from Iudea to Babylon where Daniell was in a straunge manner refreshed him Oh but this was done long ago What then Is not God the same God that he was before Be thou Elias I say liue as he did and then neuer dout of it but God wil do for thée as he did for him Be vprighte as Daniel was and haue a like zeale to promote and further Gods kingdome and then euen in the midst of the Lions den I say whē thou art now destitut of al worldly ayde the Lord himself which is carefull for thée wil sende thée his holy Angell that shal stir vp Habacuck But there is no remedie God must do al things for vs euen as we will our selfe or else we wil chafe murmur and take on as we were lords of the earth Of our own dutie in the meane while we wil scarse haue leasure once to thinke What reason I pray you is in this or how can we haue the face so to dele God opē our harts I beséech him for his great mercies giue vs a sound vnderstāding that we may the better conceiue of his woorks and yéelde vnto him more frute of good life that we may taste at length in our selues the delicious swéetenesse of the Lorde Which if it come to passe O howe holesomely should oure heartes be seasoned with the licoure of this liuely iuice howe ready would our tongues always be
to breake oute into the praise of God howe euill would our eares digest all blasphemons slanders against God Wherunto there is vtterly nothing the could possibly more excite vs as very wel sayth Theodorete in his first oration de Prouidentia than the cōsideration of Gods louing kindnesse his dominiō soueraintie ouer the world Pacience likewise humilitie those goodly vertues albeit that they may wel be comprised vnder the argument of cōforte in respecte of their cause originall which is ioy solace in the holy ghost w out the which ther is no christiā pacience yet bicause they pertain also to a christiā life they may well hither be referred To them therefore I say to bothe of them what a spurre is the knowledge of Gods Prouidence For if the gouernour of the world do all things iustely and in good order as we muste néedes graunt all of necessitie that will graunt at leastwise he is a God what cause can we pretende in any wise why we should not submit our selues willingly to hys yoke If we thinke it appertenaunt to our office as without all controuersie it is that we should render due homage to a worldly Prince who notwithstanding of nature is but duste and ashes as we be shal we thinke scorne to humble our selues before him who onely is our creatoure before our only true Lorde before God him selfe Shal we take any thing paciently and quietly at mans hande and shall we take scorne when we are touched with Gods Nay if we thinke it reason to beare the indignatiō of a mortal man séeing we know he is but Gods instrument of very force we must nedes take it well whatsoeuer it is that God dothe For man in déede may be tangled and wrapte in errour either bicause it is out of his reache to foresée all consequentes that may happen or bicause he is caryed away by his affections whervnto he is eftesones become thrall Whervpon he muste néedes erre in his counsayls many sundry times in his practises swarue frō iustice So is it not with God be ye wel assured who not only seeth forséeth all things but is altogither voyde of passions perturbations wherwith creatures of flesh bloud are oftentimes shaken as it were out of ioynte Wherfore in al his doings is sobrietie moderation in him is wisdome equity without all extremitie iust dealing as that kingly prophet Dauid as the innocent Iob as Mauricius the vertuous Emperour in his great anguishe and affliction full godlily soberly considered Whose storie as in a liuely mirrour bicause it layeth foorthe in effectuall maner a very patterne and presidente of a méeke spirite I pray you a little whyle let it not séeme tedious to lende our well disposed and pacient eares Mauricius the Emperour in the end of his reigne became so excéeding couetous that he refused to raunsome with a very little summe of money certen thousands of captiues taken prisoners of Caianus the king of the Auares who had offered for the said litle sum to dimisse them al without harme Whervpō Caianus séeing he was set at nought cōceiued no small indignation forthwith without sparing any one of thē caused them al to be put to the sworde In the yere following which was the 19 of Mauricius his empire a certayne religious man hauing the spirit of prophecie running bare headed and bare footed through the citie of Constātinople prophecied in all mens hearing that the Emperor should be slaine with the sword Herevpon the sayd Emperour when he had hardly escaped with his life by reason of a sedition which was raised in the citie conceyuing afterwardes a remorse he bethought him selfe what a haynous trespasse he committed in suffering so many thousandes to goe to wracke for his couetousnesse and béeing touched inwardly with repentaunce he made hys earnest prayer vnto God that he mighte suffer his deserued punishmente in this life Therfore sending his Embassadors with large guiftes not onely throughe all the churches of his Empire but also to the holy men which liued in the wyldernesse he required them to helpe hym with their hartie prayers that God hauing compassion of him would voutsafe to giue him his punishmēt in this world When the Emperour with great humilitie had thus earnestly prayed the same night after by the great mercy of God an auision was shewed vnto hym to his comforte Wherin it séemed that béeing solemnly cited to appere he heard a voyce from heauen as it were of oure Lorde Iesus Chryst saying Bring me hither Mauricius Vpon this the sergeantes and the catchpoles laying holde of him bring him before Christe his iudge who with his owne mouth speaking to him Where wouldest thou quod he that I shoulde recompence thée here or in the worlde to come The Emperour hearing this made answere O Lorde that arte a louer of mankinde and a iust iudge here rather than in an other worlde And forthwith this voyce from heauen commanded Mauricius his wife Constantina his sons and all that were of his bloud to be deliuered into the handes of the warriour Phocas Mauricius therfore so soone as he was awaked out of sléepe sent hastilie after Philippious his sonne in lawe Of whom at his comming he first asked forgiuenesse bicause alwayes before that day he had had him in a suspition and a ielousie as one that sought trayterously and maliciously not his death onely but his Empire and strayghtwais telling him of his dreame be demaunded what maner of man that Phocas was Who when he had answered agayne that he had the charge of a great bande of men and that he was a rashe yong man but yet in all his dooings very timorous Well quod the Emperour if he be timorous as you say he is thē surely it is to be thought he is a murtherer And the same night that he thus dreamed a comete that shone forth very brighte in the element confirmed this his auision to be true Yea moreouer the very same day after Magistrianus the Embassadour which had bene sent to the fathers in the wildernesse came backe to this sayd citie of Constantinople who declared to Mauricius in the name of these fathers of the deserte that God accepting his repentaunce would saue his soule and place him and al his houshold with his saincts but neuerthelesse the he should be thrust frō his empire with dishonor danger of his life Al which things so concording and agréeing vpon his destruction Mauricius fell downe vpon his knées and praysed God and committing all that he had to Gods gouernement he nowe looked for nothing else but when the date of thys dolefull day should approche Alas good Emperour for it euen pitieth mine heart to remember from what an highe type of honour yea from what a royall and flourishing estate he is throwen downe sodaynely vnder the féete within shorte time after when Mauricius had charged his souldiers to pitche their tentes in the
in vs and as in our weake childhoode thou hast bene our safegarde so in our further growen yeres be our supporte and gracious ayde that béeing holden vp continually by thy goodnesse we may neuer at any time fall from thée Graunt this O heauenly father for thy sonne our Lorde Iesus Christes sake To whome with thée and the holy Ghost be al power and magnificence and prayse and thankesgiuing ascribed from generation to generation Amen FINIS Iacob 1. Rom. 8. 2. Corinth 12. Actes 5. This I find noâ— in the Bible nâ—ether is it expressed plainly in that copy of Dionysius hys Epistle which I haue sene extant in Printe but onely in Holcotte vpon the Booke of Wisdome Lib. 6. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In his seconde discourse 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Vpon the first Chapter of Genesis In Psal. 13. Lib. 20. ca. 10. Cap. 9. Lib. de prouidentia cap. 7. Lib. 6. cap. 11. Genesâ— 11. Iacob 4. Ephe. â— Aug Encherid ad Laur. ca. 30. Rom. 7. Lib. 1. contra duos Epistolas Pelag. ad Bonifacium Lib. 1 de Nuptijs concupiscentia ca 29. 30. 31. Lib. 1. Retract cap. 23. Iohn 8. Rom. 8. 1. Cor. 15. 2. Pet. 2. Retract lib. 1. cap. 1. This distinction is to bee founde lib. 3. Hypognosticon being asscâ—ibed to S. Augustine and not farre from the beginning Hieremie 10 Prouerb 16 Nume 22. 23 Cicero de natu DeoruÌ„ lib. 2 Esa 64. Bernde verbis Origenis serm 1. in festo omniuÌ„ sanctorum serm 5. de verbis Esaiae Aul. Gell. de noctib Attic. lib. 6. cap. 2. Staphylus in his second replie againste Smideline So sayth Austine contra Adimantum cap. 26. He sheweth by an apte similitude hovv God maketh his creatures to moue Contra Faustâ—Ì„ Manich. li. 22. cap. 78. Pulgentius ad Monymum Lib. 1. de Predestin sauct cap. 16. lib. de libero arbi grat cap. 20. 31. Contra FaustuÌ„ Manichaeu in lib. 21. cap. 9. Cap. 101. Lib. 1. que â— Lectione 143. iu. 11. cap. Sa. Rom. 8. Cap. 4. Epistola 48. Thom contra gentes lib. 3. c. 26 2. § adhuc peccatum 1. Reg. 2. Enchirid. cap. 100. An idle permission may not be ascribed to God. Prouerb 16. Gene 37. Obiection Ansvvere Ioel. 2. Rom. 10. Psal. 145. Gene. 25. Good counsell for new married folkes 2. Cor. 8. A poore man may vse liberalitie 1. Corinth 1. The desire of riches is cause of robberies not pouertie Prouerb 2â— All men be at deathes becke O that al men would consider it Riches and pâ—â—ertie compared Math. 19. Eccle 5. Maâ—h 13 Maâ— 4. Luke 8. Prouerb 14. Luke 16. Math. 19. Mark. 10. Luke 18. Marke 10. Math. 7. Luke 13. Ecclesi 31. Psal. 37. Expla 121. c. 1. Cap. 17. 1. Timo. 6. Prouerb 5. Prosa 6. lib. 4. The first beginning of magistrates The inconuenience vvhich should folovve the vvante of magistrates Prouerb 11. By a similitude he shevveth the decencie of order lib. 3. delegibê° Rom. 13. So seemeth Chrysostomus to vnderstande this place Math. 22. Mark. 12. Luke 20. He meaneth such subsidies as the necessity of the coÌ„mon weale requireth not suche as Roboam exicted 3. Reg. 12. Luke 2. Math. 17. Christe being soone of an eternall king but heyr of no vvorldly coheritaunce and therfore fâ—ce hauing nothing to pay would yet rather vvoorke a myracle than be any exaÌ„ple of disorder Luke 23. Antiq lib. 18. cap. 2 In Ctimeno in Paulus Emilius his life Prou. 20. Cap. 5. Lib. 6. cap. 1. Lib. 1. cap. 1. Iob. 34. Cap. 11. Contra FaustuÌ„ lib. 21 ca. 14. Rom. 13. Cap. 13. In Num. ca. 23 homil 14. Dc ciuitar lib. 11. cap. 22. De falsa sapientia lib. 3. cap. 17. Psal. 73. Cap. 3 In Psal. 114 Iob. 1. Rom. 8. epist. 12â— The afflictioe of the iust be an argument of the resurrection of oure bodyes 1. Peter 5 Rom. 8. Coloss 3. Luke 16 Psal. 125. Cap. 12. Iohn 15. De diuina Prouidentia cap. 4. Cap. 3. eiusdem libri Aul. Gellius de noct Atticis Lib. 6. cap. 2. Chrysippus confuted Cap. 10. Cap. 8. De con so phil Lib. 4. Pros 6. Gods Prouidence defined Gods Prouidence and destinie coÌ„pared De ciuit lib 5. Cap. 9. Lib. 1. ad Monymum de Prede saÌ„ct Cap. 10. What predestination is Wherin Gods prouidence Predestination agree vvherin they differ Cap. 23. Cap. 46. Ansvver Obiection Why the ceremonies of the â—â—vves vvere ordained 1. Reg. 15. Cap. 20. Lib. 3. de falsâ— sap cap. 29. 1. Retra cap. 1. Ibidem Lib. 3. de falsa sap cap. 29. He shevveth by examples hovve that vvhich semeth chaunce to maÌ„ before God is not so What necessity vve admitte in those things vvhich be don in the vvorld Aug. de Gene. ad lâ—teram lib. 6. cap. 15. Clemens Alexandrinus Epiphanius Augustinus Eusebius In fine 2. lib. de natura Deorum Lib. 1. de ciuit Cap. 8. Psal. 119. Epistola 156. Psal. 136. Ionae 1. Psal. 107. Esa. 3. Exod. 19. Genes 30. Psal. 136. Cap. 29. lib. 8 naturalis suae historicae Psal. 140. Psa 33. Psal. 113. Iohn 21. Lib. 16. ca. 16. in 34. cap. libri lob Rom 11. M. T. Cie de nat Deorum lib. 2. Prou. 10 Cap. 21. Mat. 10. Clemens Alexand lib. 7. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In Psal. 36 In. 2. sua prefa in Psalmos Grego in 37. cap lobi li. 27 cap. 11. Math. 18 In Psal. 184 Cited by Austine in the. 14 chapter of his tenth booke de ciuitate Deut. 25. 1. Corinth 9. Psal. 36. Ionae 4. Exod. 23. 34. Deut. 14. 1. Timoth. 5. Prouerb 3. Mala. 3. Acts. 5. Obiection Tho. Aquinas 2. 2. qu. 87. Ro â—â—olcot lect 195. in cap 18. Sapientie * He meaneth quo ad formaÌ„ quo ad mateâ—am as the scholemen speake 1. Cor. 10. By this it may vvel appeare to the indifferent and vvell disposed reader that as I meane not that the Sabboth shuld bee levvishely kept being abrogated as it is a ceremonie of the lavve so neither vvould I that tythes shuld be paide in such maner and forme as they vvere in the olde testamente by any direct coÌ„mandemeÌ„t of gods vvord notvvith standyng that the lavve of tythes in all respectes is not disanulled no more than the lavve of the Sabboth The lavve of keeping the Sabboth and obseruing the tithes are compared Tythes therefore câ—ntinue in respecte of causes for the vvhiche they vver ordeyned not as they are levvâ—sh ceremonial We haue no expresse vvorde of God for the abrogation of tithes Math. 23. This doctrine then is no Paradoxe Aug de teÌ„pore serm 219. That is if tithes should haue bene abolished vtterly quo ad fâ—rmam quo ad materiam The lavve of tithes in the old TestameÌ„t is renued in the nevv but not simply and as they be ceremoniall These fat idle belhed svvyn she Prelates are touched Hereby is appeareth that so farre forthe astythes are ceremoniall and Ievvishe I