vnlooked for be saide after a sort to fal out by Fortune in respect of vs and after a certaine manner of speaking from which it must be abandoned the fond imagination touching any such seuerall power of Fortune as giueth and bestoweth all thinges vpon whome she will but yet in respect of God we hath as it is euident prest and ready causes of all things that come to passe nothing can be said to happen by Chance or Fortune Yea and to say the very trueth neither ought we in respect of our selues to graunt any thing vnto Fortune â—ith of what things soeuer come to pas our minde albeit it perceiueth not the outward causes and which we vsually terme next or neerest yet hath it at all times in a readines and vnderstandeth the principall woorking cause to witte the prouidence and good will of God For this is a most certaine role to answere directly vnto euery question touching the causes of those thinges that are seene to come to passe namely that they are all wrought and accomplished by Gods good will prouidence Whither belonge those godly wishes and desires of the Saintes in thinges doutfull and to come The Lords will be done likewise in consideration of thinges doon and past So hath it pleased the Lord his will be fulfilled And to this effect Augustine de Ciuitate Dei lib. 5. chapter 9. saith That the causes which are called fortnitae that is casuall or working by fortune are not altogither none at all but such as lye hid in secret and therfore to be ascribed to the will of God But it shal not be amisse to illustrate and set foorth the matter with some examples And first touching Chance Is it not a thing likely to be doon by chance that a Ramme being caught by the hornes stack fast in the bryers when Abraham was about to offer by his sonne in sacrifise But Abraham had said before that The Lord would prouide him a sacrifise being assured by faith that the Lord wold do whatsoeuer was expedient and the same Ramme became there a figure of Christ Gen. 22. Again that the Casket wherin Moses was put should slote néere to the place where Pharaohs daughter was gone downe to wash her selfe appéereth to haue hapned by chance but for what great and weighty causes the Lord disposed it so to come to passe al the holy books of the Bible do most plentifully witnes Exod. 2. Further we would say that it was by chance that the iron of the Are wherwith one of the schollers of Elizeus hewed timber fell into the water but therby tooke the Prophet occasion to woorke a miracle wherby he testified his incomparable faith to God-ward and his louâ— toward his neighbour 2 Kings 6. To be short it may séeme to come by chance that a Viper creeping out of the fire caught Paule by the haÌ„d at Melita but that thing was the cause foorth with why the barberous people magnified the Apostle as a God acknowledged him to be most déer vnto god Act. 28. We might adioyâ—â— yet moe examples but that we haue to speak in like maner touching the euents of Fortune Wherin I pray you dooth it seeme that any thing may more iustly appéere to be forcuitum or hapning by fortune then in lottes and yet the Scripture dooth apparantlye teach that while The lotte is cast into the lap the whole disposition therof coÌ„meth of the Lord Pro. 16. And by this meanes the Lord him-selfe ordering the lotte was Saule found out to be anointed with oyle and so to be declared King 1. Sam. 10. Ionathan was founde to haue tasted honye 1. Sam. 14. Ionas was bewrayed for that refusing the charge enioyned him of the Lord he fled an other way Ionas 1. Mathias was called to the office of Apostle Act 1. May it not be thought also worthily to fall out by Fortune that Rebecca rather then any other should giue drinck to the vnknowne seruant of Abraham afterward adde that she would in like manner draw water for his Camelles But surely the Lord wold haue these thinges to be for a signe wherby the seruant might knowe what manner of one she was that his Masters sonne should espouse Gen 24 would not all men likewise say that Fortune hare a great stroake when Dauid being thrise pursued of Saule with a speare or Iauelin to haue thrust him through escaped yet safe and sound But we must mark how oft it is mentioned there that the Lord was with Dauid and that Dauid gaue thanks to God alone for his deliuerance 1 Sam. 18.19 And who wold not iudge Absolons fortune to be strange and meruailous who whilest he rode vpon a mule in great haste was caught by the haire of the head and hanged vpon the bough of an Oake where also being thrust through by Ioab he was foorth-with slaine outrightes of his seruants and cast into a pitte in the wood and without all honour couered with a heape of stones But there in that place the Lorde himselfe is saide to haue compassed about the men that lifted vp their hand against the king and to haue iudged for Dauid 2 Sam. 18. Therfore to conclude what things soeuer do happen so vpon the sodaine and vnlooked for that there appéere no causes why they should so come to passe when yet they might fall out otherwise must be referred to the will prouidence of God as vnto the chéefe and principall cause But if thou wilt still tearme them Fortuita or falling foorth by fortune after the vsuall manner and custome of speaking yet must thou néedes graunt this that except the Lord him selfe doo dispose and direct them they can neuer come to passe nor attaine to any perfection And whilste thou doost this thou thy selfe by rendring some cause and the same certain of the fact doost now plainely subuert the nature of Fortune sith verily there can fall out nothing by Fortune but wherof the cause is vnknowen Therefore whosoeuer iudgeth aright touching Gods prouidence he perceiueth ful wel that Fortune or chaunce is nothing As also the Stoikes in like maner who contended that all thinges came to passe by Fate or Destiny are reported wisely to haue taken away Fortune and Chaunce from whose sentence or iudgement the Satyricall Poet cryeth out Thy Godhead failes if wisdome once take place but Fortune we Doo thee a Goddes make and eke in heauen doo harbour thee Signifying that Fortune was so highlyâ— estéemed and exalted onely and alone by the foolish perswasion of men Wherfore to th' end the studious may learn to obserue how they may speake truelye and without offence touching thinges happening by Fortune as they vse to call them I will adde touching that matter the woordes of S. Augustine out of his first booke and first Chapter of Retractions In my bookes against the Academiks saith he it greeueth me that I haue so often vsed the name of Fortune Albeit my meaning was not to haue any goddesse
vpon him and he shal be taken in my dragge or great net and I will bring him to Babel and will enter into iudgement with him there for his trespas c. To the like effect there is more chap. 26. And oftentunes shal we méet with such things in the prophets so that it is not needful to repeate any more But as we haue saide of Angels so is it requisite also that we vnderstand it of men namely that not onelye euill men but good also are the instruments of the Lord woorking whatsoeuer it pleseth him For so hath the Lord very often by good and holy Judges Kings and other subdued wicked people and kingdomes yea and somtimes vtterly ouerthrow them Of Angels and men we haue spoken it remaineth that we adde some thinges touching other cretures By she and that falling down from heauen from the Lord as the Scripture speaketh fiue Cities were consumed Genes 19 Afire by the will of the Lord running alongst the face of the earch desiroyed sourtéene thousand and seauen hundred seditious persons Numb 16. and not much before that time the sonnes of Aaron Nadab and Abihu Leuit 10. Two Captaines either of them with fiftye Soldiers being sent by King Ahaziah to Elias the prophet were deuoured with fire 2 King 1. The waters of Egipt were turned into blood and so became vnfit to be drunk and pernitious to fishes Exod. 7. A little after the waues of the red Sea swallowed vp an innumerable multitude and euen King Pharaoh himselfe with all his hoste Exod. 14. The garth opening deuoured Korah Dathan and Abiram with their confederates and their whole families Numb 16. The same now and then denyeth the fruites gróodilye gaped for the Lord procuring the causes of barrennes either open or secret as in the daies of Achab he restreyned the firmament and cloudes that they should not raine vpon the earth King 7. The aire oftetimes by the Lords commaundemeÌ„t is infected and becommeth hurtfull not onelye to the fowles and brute beastes drawing it in but also to men prouoking pestilent and deadlye diseases in them as 1. Chron 21 We read that the Lord sent a plague among the Israelites and that there died of theÌ„ seauentie thousand men And in the prophets we heare often of the wicked and vngodlye how some were smitten with the pestilence and othersome threatned to be smitten The haile the rayne ingendred in the aire doo procure dearth and scarsitie of vittayl when and as oft as the Lord will haue it so Exod. 9. Next by brute beastes what great hurtes and dangers are we subiect vnto By Frogs Flyes Lice and Locustes all Egipt was miserably vexed Exod. 8 9.10 Many of the murmuring Israelites were â—lung of Sarpents and died Numb 21. Two Beares stirred vp by the Lord tare in peeces two and fortie Children for mocking and rayling vpon Elisha 2. King 2. Certaine people of the Babilonians being sent by King Salmanazar to inhabit in Samaria were destroyed by Lyons sent of God 2. King 17. And the man of God sent to Ieroboam is saide to be deliuered of the Lord to the Lyon that slewe him 1. King 13. And what should I stand to rehearse any more By diuers and sundry meanes dangers doo ensue but we must confesse them all to be sent by the Lord himselfe who dooth vse the creatures that he hath made freelye and to what purposes it pleaseth him as instruments prepared to euery woorke and busines whatsoeuer Neither in very deed are al the creatures to be accounted any other then the tooles and weapons of the cheefe woorkmaister God and second causes And God doubtlesse as he is almighty and the woorker of all in all can out of those things which are reputed of theÌ„selues to be good and so are indéede when be seeeth cause raise vp discommodities vnto vs and againe on the other side cause the thinges that are euill and which we flie and abhor to turne to our no small profit and commoditie It appeereth therfore by these thinges that euen all distresses and aduersities are sent of God himselfe Wherfore seeing it is in no wise lawfull to resist his will and that we are to take in good part whatsoeuer he ordeineth by his prouidence we ought from hence to drawe some portion of comfort in that we know assuredly that all perils and dangers come from God And so much to the two former reasons wherby we haue proued that crosses and calamittes are sent of God As touching the third reason consider the sayinges of the holy fathers weigh the examples which propound vnto vs any that haue béene afflicted whither of the godly or vngodly and vndoubtedly thou shalt finde that ther by dooth redound vnto God the praise either of wisdome or iustice or rather of both of them togither Touching the wisdome of God appéering in our aduersities it is notably said of Esay chap. 31. Woe vnto them that goe downe vnto Aegipt for helpe and staye vpon horses and trust in Chariots because they are many and in horsemen because they be very strong but they look not to the holy one of Israell nor seek vnto the Lord. But he yet is wisest therfore he will bring euill and not turne back his woord but he will rise against the house of the wicked and against the help of theÌ„ that woork vanitie Where the prophet reproueth those that were ouermuch giuen and addicted to humane or carnall wisoome and admonisheth them to look rather into Gods wisdome who dooth nothing without certaine aduise and with like wisdome both sendeth and remoneth aduersities For before the Lord dooth afflict any man with calamities he resolueth with himselfe what great good will grow of it either to him that suffereth or vnto others and likewise how and when it is expedient to deliuer the afflicted to the great admiration of all men Iob. 11. Oh that God would speake and open his lippes against thee that he might shew thee the secrets of wisdome how thou hast deserued double according to right know therfore that God hath forgotten thee for thine iniquitie Canst thou by searching finde out the secrets of God or canst thou finde out the Almighty according to his perfection They are the words of Zophar the Namathite signifying that wheÌ„ God most wisely ordereth all things yea euen in sending of crosses also yet we cannot attain the causes of his counsell Psal 147 Great is our Lord and great is his power and his wisdome is infinite The Lord releeueth the meek and abaseth the wicked to the ground Beholde the wisdome of God in debasing and punishing the vngodly Ecclesiast chap. 8. the wise man dooth greatly wonder at the wisdome of God in beholding the thinges that are doone vpon earth as touching the sundry euents and successe of men But we shall better and more cleerely beholde in some one example the order of the diuine wisdome Doubtlesse the history of the destruction of Egipt dooth many wayes declare the
time are not worthy of the glory which shal be shewed vnto vs. For the feruent desire of the creature waiteth when the sonnes of God shal be reuealed It followeth immediatly For we knowe that euery creature groneth with vs also and trauaileth in paine togither vnto this present and not onlye the creature but we also which haue the firste fruites of the Spirit euen we doo sigh in our selues waighting for the adoption euen the redemption of our bodie 5 By thine afflictions thou hast a certaine proofe that thou art entirely beloued of God and art numbred amongst his déere Children being graffed into his house and family Pro. 3. My Sonne refuse not the chastening of the Lord neither be greeued with his correction For whom the Lord loueth him he correcteth euen as the Father dooth the childe in whome he deliteth Wherunto as a faithfull interpreter the Apostle addeth Heb. 12. If ye endure chastening God offereth him selfe vnto you as vnto sonnes for what sonne is it whome the father chasteneth not If therfore ye be without correction whereof all are partakers then are ye bastardes and not sonnes Seeing then wee haue had the fathers of our bodies to correct vs and we gaue them reuerence should we not much rather be in subiection to the Father of spirits that we might liue Deut. 32. The Lord will iudge his people Ezech. 9. The Lord commaundeth the smiters to begin at his Sanctuary 1. Pet 4. The time is come that iudgment most begin at the house of God And for this cause is the Lord saide oftentimes in the scriptures to visite his people whilest he striketh them namely for that a fatherly chastisement though it be somewhat sharpe and seuere is a token of good will and care for the safetye and welfare of the children 6 Thou hast also this profit and commodity If thou be afflicted in this present worlde it is a signe that God will blesse thee and frée thee from all paine in the worlde to come Of which matter we haue also spoken somewhat before To the which maye be added that saying of Christ Iohn 16. Verily verily I saye vnto you ye shall weepe and lament but the worlde shall reioyce And ye shall sorrowe but your sorrow shal be turned into ioy A little after And your ioy shall no man take from you c. 7 It is good euen for this cause sometimes to suffer the crosse that afterward prosperitie may become the more sweete and plesant and also that the minde might be instructed how to behaue it selfe as well in prosperitie as aduersitie in the one that it be not lifted vp aboue measure and in the other that it be not cast downe more then is meete Hitherto belongeth that moderation of the Apostle whereof he speaketh Philip. 4. I haue learned in what estate soeuer I am therewith to be content I knowe how to be abased and I knowe how to abound euerye where and in all thinges I am instructed both to be full and to be hungrye and to abound and to haue want I am able to doo all things through Christ that strengtheneth me Also 2. Corinth 4. We are afflicted on euery side yet are we not in distresse we are in pouertie but not left destitute we suffer persecution but are not forsaken therein we are cast downe but we perish not 8 By afflictions God would haue thée to féele in thy selfe what the state and condition of others is that are afflicted and how and after what sorte they may be affected in their mindes to the intent thou maist take occasion thereby to doo good vnto them as time and opportunitie shall serue Wherupon the Apostle commendeth the Phillippians telling them chap. 4. thâ—t they had doone well in that they had communicated to his affliction and were carefull for him of whom he had saide before chap. 1. that they suffered for Christ hauing the same sight which they saw in the Apostle and euen then heard to be in him Certes they that felt the like discommodities were no doubt so much the readier to put to their helping hand Neither can he iudge what it is to suffer aduersitie who hath him selfe neuer suffred any 9 God bringeth thee by many tribulations to the amendment of thy former life for some are found to be of such a nature that they cannot be reclaimed brought to a better course but by stripes 1. Pet. 4. For asmuch as Christ hath suffered for vs in the flesh arme your selues likewise with the same minde which is that he which hath suffered in the fleshe hath ceassed from sinne that he hence forward should liue as much time as remaineth in the flesh not after the lustes of men but after the will of God And in the end of the same chapter Wherfore let them that suffer according to the wil of God commit their soules to him in wel dooing as vn to a faithfull creator In the Prophets we read oftentimes that the Lord striketh to the end he might heale Esay 19. The Lord shal smite Egipt he shall smite and heale it and they shall return vnto the Lord and he shal be intreated of them and shal heale theÌ„ Hos 6. The Lord spoyleth vs and he wil heale vs he woundeth vs and he wil binde vs vp After two daies he wil quicken vs and in the third day he will raise vs vp and we shall liue in his sight And we shall haue knowledge and indeâ—â—er our selues to know the Lord. 10 It is expedient for thée now and then to be scourged that thou mightest be moued to intreat the Lord for his helpe to sing prayses vnto God and that thou mightest be occupied in other such like spirituall exercises who other wise if all things should fall out alwaies according to thy desire wouldest scarsely so much as think of calling vpon Gods name In the Psalmes there are extant inumerable testimonies and in the histories we may see euerye where how the Israelites whilest they enioyed peace and prosperitye became carelesse negligent but afterward when they were beset with their enemies round about or otherwise gréeuouslye scourged of the Lord they were stirred vp to call vpon God for helpe to to praise God c. 11 God hath appointed thée to be vexed with miseries and calamities to the ende that in thée might shine and appéer pacience long sufferance experience hope and many other such notable vertues which for the most part are knit togither and doo mutually follow one another Rom. 5. We reioyce in tribulations knowing that tribulation bringeth foorth pacience and pacience experience and experience hope and hope maketh not ashamed 12 Adde héereunto that there redoundeth some commoditie by thine afflictions euen vnto others also at the least there is deriued vnto them therby an occasion of well dooing In which behalfe doubtles the prouidence of God deserueth no smal commendation God would therfore haue thee to be greeued with pouertye sicknes captiuitie or any other
but if we be able to doo any thing it commeth of God who hath made vs able ministers of the newe Testament To be short innumerable are the places that confirme this doctrine and none of those whome the Church acknowledgeth for diuines haue euer at any time taught otherwise except peraduentur◠that the Pelagians or their followers haue attempted somthing differing from it Now in earthlye or externall actions of which sorte are the exercises of politique and housholde affaires of the liberall artes likewise and handycrafts howsoeuer a man may seeme to be able of himselfe to doo any thinge and after his owne fancy likement to bring it to passe yet notwithstanding all men doo graunt this againe that he is ofte times letted and hindred in this behalfe whether it be of God or of the deuil whome God vseth euer and anon as his minister and instrument or of his owne reason and iudgement which is very much blinded and causeth him oft times to stumble so as he preferreth euill thinges before the good Hence it commeth to passe by Gods disposition that some magistrate dooth one while gouerne the Commonweale as becommeth him and an other while the same chaungeth his purpose or els peraduenture some wicked and vngodly Tirant succeedeth him in his place According to that of the Proverb 21. As the riuers of waters so is the Kings harte directed by the hand of the Lord and he enclyneth it whether soeuer he will Iob. 34. The Lord setteth vp the hypocrite to reigne because of the snares of the people Proverb 16. A diuine sentence is in the lips of the King therfore his mouth shall not transgresse in iudgement A true weight and balance are the iudgement of the Lord and all the weightes of the bagge are his woork In the same Chapter The Lord hath made all thinges for his owne sake yea euen the wicked for the day of euill Loe that the Maiestrate dealeth wickedly that the Subiects deale vngodly it commeth so to passe by the Lordes ordinance That riches wife childrēn contractes or bargaines knowledge of artes and sciences the vse or abuse of the same that al these things I say doo succeed or not succéed after the only will and pleasure of God it is more manifest then that it néedeth by heaping vp of witnesses to be prooued Finally if we looke into meane or middle actions such namelye as tende both to a good and euill end and are doon of all indifferently as well good as bad euen heere also nothinge commeth to passe be it right or wrong but so farre foorth as it séemeth good vnto the Lord to dispose it The minde body members and whatsoeuer els is necessary to the dooing or accomplishing of any thing is especially mooued by the Lord him selfe It séemeth a matter of no great waight to speak to lift vp the hand to holde vp the foot to eate to drinck to stand to sitte to goe any whither or not to goe and yet euen these things the Lord disposeth in all men neither can we doo any one of them but by his inclination and direction Pro. 16. It is in man to prepare the hart but the answere of the tung commeth of the Lord. Act. 17. By him we liue moue and haue our being Wherfore euen in these actions also the attemptes and enterprises of men are seen oftentimes to be letted and hindered and that by God him selfe What séemeth to be of lesse account thē in ciuill matters to ioyne thy self in company with this man or with that And yet 1. Sam. 10. They only follow Saule whose hartes the Lord had touched as for the wicked men they could not follow him Euery man thinketh it an easie matter either to sit still or to rise vp but Hely could not sit so still but that he fell out of his seate brake his neck and died because the Lord had so ordained it to come to passe before 1. Samu. 4. To stretch out or pluck in the arme to speake woordes likewise preach vnto any no man would iudge but that it were very frée and left to euery mans choice and yet for all that was Ieroboam letted that he could not pull back his arme 1. King 13. Herode was forbidden to hold the people any longer with talke Act. 12. Whilste he was sodainly stricken by the Angel Neither is there cause why any man should alleadg that these thinges ought to be considered as miraculous and more then ordinarye when as all these thinges doo teach and enstruct vs also aboundantly touching the ordinarye dispensation of God and further doo most grauely admonishe vs that in all our actions which we take in hand we should alwaies haue the Maiestie and power of Gods prouidence before our eyes What shall we say to this that we read euen the elect also to haue beene stayed from their godly purpose and that by the Lord him selfe Paule had oftentimes purposed to visite the Romanes and was letted Rom. 1. The same Act. 16 prepared with his companions to goe into Bithynia but he was not suffered by the spirite And for the same cause Iames in the 4. Chap. of his Epistle dooth wisely teach vs in all our attemptes and purposes to say If the Lord will To conclude neither in spiritual or internall actions neither in corporal or external neither in mean or middle can we doo any thing at all but so farre foorth as the Lord by his prouidence dooth gouerne and direct vs. What then are we able to doo nothing by our owne will nothing by our owne choyce Yes I graunt Man hath his choice in man there is a will as in him also there is reason and iudgement For who would goe about to take these thinges from him when as the Scriptures also doo propound many thinges touching the will of man wherby he turneth him selfe one while this way another while that way But the matter commeth to this point that choyce and will of his is very sore wounded weake and féeble so as it scarce deserueth so much as the bare name neither can it procéed further in dooing of any thing then the Lorde prescribeth Thus then woorketh Gods prouidence and withall woorketh mans will If the prouidence of God hath determined any thing to be doon by man thē is mans will also caried to the selfesame thing applying it self wholy vnto it and waighting vpon it no otherwise then the horsse who as the rider turneth the bridle so dooth he turne him selfe into this or that way Which similitude Augustine also vsed and in my iudgement very aptly For like as the Rider in very déede ruleth the horsse and neuerthelesse the horsse is he that goeth forward by his own motion euen so God directeth man also and yet neuer the later man dooth of his owne will that which he doth For why it followeth not that because the Lord ruleth and moderateth the actions therfore man woorketh not of his owne will for indeed the very
himselfe to the filthy affections of his corrupt nature labouring with his whole harte after euill therin not a little delighting himselfe in this case I say whilest he obayeth himselfe rather then God whome it would especially please delight if man would craue his ayde and holy spirite who either will or may excuse man so dooing and lay the fault or blame vpon God As touching this matter we haue a notable example in Iudas who albeit he were by Gods ordinance apointed to betray the sonns of man as Christ himselfe dooth manifestly declare yet notwithstanding could he not so escape but that the guilte and condemnation lighted vpon his owne head For wheras he harkened vnto the deuill prompting him to enterprise so hainous a facte and he bent his whole will and study to accomplish so horrible a treason by going of his owne accorde to the aduersaries the Préestes consulting about the matter by requiring a reward for his labour by seeking occasion and oportunity to commit that mischeuous déede in crauing the aide of armed soldiers to assist him in prescribing the time place manner and token vnto them and finallye in deliuering him into their handes Héerin vndoutedly he sinned most gréeuously and made him selfe guiltie of eternall damnation euen Christ him self also giuing testimony therof when he saith Woe vnto that man by whome the sonne of man is betrayed it had beene good for that man if he had neuer been borne Math. 26. Whither belongeth also the confession of Iudas him self saying I haue sinnen in betraying the innocent blood So ought we to iudge in like maner of Peter vnto whōe the very ordinance of God was also made manifest by Christ to wit that he should thrice deny him Which thing he did and that not simply but by adding too of othes and cursings for so farre did the will put foorth it selfe The same man beeing admonished by the signe of the Cocke crowing acknowledged his sinne and confessed him selfe guiltie bewailing his offence with many teares Therfore it is mans owne wil and not Gods ordinance that maketh sinners guiltie Neither is there any cause why a new action should be commensed against God as though he were to be blamed in this that he gaue vnto man a will which he foreknew he would abuse For why albeit he fore-knewe that he would abuse it yet he gaue it not to this end that he should abuse it and besides he gaue at what time man was first created a moste noble freedome of will wherby he might if he had listed euen by his owne strength and power rightly haue vsed his will Yea God foreséeing that he would abuse if foresaw withall by what meanes he might raise him vp againe beeing falne and how by dooing of it he might illustrate and set foorth his power and goodnes And whilest he is occupied in the execution héerof he cannot be iudged to deale otherwise then iustlye and well Wherfore also when God prouideth that any man shall fall he dooth wel notwithstanding inasmuch as he disposeth al thinges by his certaine and profitable counsell but in the meane season because man committeth euill not in respect of Gods prouidence and as one executing the will of God and desiring to honor God by that meanes but rather to satisfie his owne will and pleasure therfore I say is God exempted from all spot of blame and man only found guilty of sinne Secondly It seemeth that this also may not be saide amisse that like as Gods foreknowledge is not deceiued so neither in like maner can his prouidence be deceiued Wherby it commeth to passe that God dooth prouide and ordaine such thinges as vnto the which he foreknoweth mans will so farre foorth as in him lyeth to be most vehemently inclyned and dispozed But sith God is in no wise so bound vnto man as that he should let his wil and drawe it perforce striuing to the contrary vnto good he is not to be accused or found fault with in that he leaueth him to his own counsell and permitteth him to fulfil his own peruerse will which he foreknew would so come to passe But if so be a man will stil reason the matter with god and say that he doth not sufficiently regard man his creature and for that cause thinke him woorthy to be accused of neglecting his mercy euen héere it may be answered that God dooth by this meanes shew foorth his iustice wherof he is to haue no lesse consideration thē of his mercy For God dealeth vprightly whilste he leueth euen him that is voide of all actuall sinne in those dregs of vncleannes wherin he is borne Neither hath man any thing in him selfe for which he is woorthy to be holpen Thirdly Albeit God man doo put their handes hoth together to one and the selfsame thing yet because God dooth it far otherwise and to a far other end then man it commeth to passe that man therfore is taken tardy and God frée from all blame yea he procureth to himselfe therby praise and glory God woorketh and ordaineth some notable wicked men to escape all danger for a time which persecute the Godly and exercise all maner of crueltie against them but he dooth it to the end he may make afterward as wel his power as his goodnes and iustice to become the more glorious his power I say and goodnes in the wonderfull deliuering of them afterward whom they afflicted and his iustice in destroying eftsoones the wicked tirants themselues Againe such men woorke but bending all their will and endeuour vnto euil and studiously hardening their owne hartes to the intent they may euery way against all right and equitie oppresse the godly and innocent An example of this thing we haue in Pharao whom God stirred vp to this end and purpose as it is saide Rom. 9. that he might shewe in him his power and that his name might be declared in all the earth And of Pharao we heare euery where in Exodus that he hardened his owne hart that he fought diuers waies to hinder the people of God c. Neither is that much vnlike vnto this which we finde reported of the Kings of Babilon whom God in like maner stirred vp as his instruments to punish the Israelites but they in the meane time fulfilled their own lust in their tirannious enterprises did many thinges in despight of God for which cause also they were by him suppressed and ouerthrowne It would be ouer long to recite all the examples that tend to this purpose And this is a certaine trueth that God as he dooth fashion sanctifie and prepare some euen in their mothers wombe to the execution of some notable exploites like as we réed of Iacob Ieremy and Iohn Baptist so also he prepareth othersome to other woorkes and stirreth vp their willes afterward to performe that which is appointed them to door but all to good and profitable ends which they look not after and which mans
woordes vnto Iacob in the same Chapter set downe Feare not saith he to goe downe into Egipt for I will make thee a great nation I will goe downe with thee into Egipt and I will also bring thee back again And by this occasion not only is brought to an ende that which Ioseph taught of God by a dreame had foreseene should be fulfilled in him self but also that which God two hundred yeers before had foretolde vnto Abraham to witte that it would come to passe that his posteritie should soiourne and serue in a strange land Very wonderfull doubtlesse and ioyfull it is to consider by what meanes and proceedinges God bringeth his determinations to passe And hither to touching the History of Ioseph wherupon inasmuch as it dooth moste cleerlye teach that nothing though neuer so vile and abiect in apparaÌ„ce to mans reason coÌ„meth to passe contingently or by haphazard we haue so much the more willinglye written all these things at large for that our hope is that godly and well disposed mindes may héerby take an example how in other holy Histories also they ought to obserue and mark the force and power of Gods prouidence euery where busily occupied Now to the other Historie touching Absolon seeking by fraud and force to inuade his Fathers Kingdome We wil dispatch the matter in fewe woords How God diuersely punisheth sinnes neither suffreth he any to liue so securely but that he afflicteth them oftentimes with gréeuous distresses although otherwise excellent men and déer vnto God we may beholde it euen in Dauid alone who after he had committed adultery fell also into man-slaughter and therfore he was to see his owne house plagued with the infamy of most shamefull whoredomes and murders with whoredome when his daughter Thamar was defiled with her brother Ammon and with murder when Absolon slue his brother Ammon at a banquet But that that followeth is farre more gréeuous The same Absolon after thrée yeers banishmeÌ„t by reason of the murder which he had committed being returned home and receiued into fauour atempted most wickedly to thrust his own father from the Kingdome and to get it to himselfe by force Wherfore in this historie let vs sée first of all the scope and drift of Gods purpose God had determined to bring these thinges to passe as we may easilye gather by the very order and course of the thinges doone first and principally to exercise and humble Dauid with sondry battayles to the end he might afterward aduaunce him to the greater glory secondly to destroy proud and subtill Absolon and thirdly by the same occasion in bringing a great slaughter vpon the people for their sins to reduce them into the right way Now let vs weigh and consider by what meanes God ordayned these thinges to be accomplished Certainly the beginnings are wonderfull Absolon first and formost prouided him Chariotes and horss-men also a company of men to gaâ—d his body or to goe before him 2 Sam. 15. further by saluting and embracing priuatly euery man that he met withall and likewise by taking vp all mens matters and causes to himselfe he did most shely get and procure the good will and fauour of the whole people For why by this glittering showe glorious furniture togither with a counterfet kinde of incompatable curtesie it behooued the poore ignorant people to be deluded which should afterward cleane vnto him In which behalfe there appéereth a sensible argument of Gods wrathe For looke whome the Lord will destroy those first he blindeth that soeing they may not sés embrace false good thinges for true Where furthermore he feigneth that he must pay his vow and offer sacrifice in Hebron and for that cause obtayneth leaue of his father to goe thither suborning and sending foorth some before that in giuing a signe by the sound of a Trumpet should spread abroad and giue out speach on euery side that he reigned as King in Hebron this doubtles was a very fit occasion to bring the matter to passe then the which could not be deuised a better or more conuenient that the same was so prouided of God we will eftsoones make plaine and manifest To let this passe how that the crafty For gaue a notable testimony of Gods prouidence wheÌ„ he said that what time he remayned in Geshur he vowed to the Lord if at any time he shold bring him backe againe to the Citie a sacrifice or peace offring in Hebron For why he acknowledged that he was banished by the will of the Lord and againe that he was restored by the same will Further Dauid hauing heard of the tumulte raysed by Absolon and of the rage of the people beeing in great heuines and perplexitie escaped by flight accompanied with a huge multitude wherin also were the Preests bearing with them the Arke of the couenant But that all these thinges were doone by the ordinance of God himselfe and from the same all manner of successe was to be looked for Dauid very plainly confessed when as sending backe the Préeste and Leuites vnto Hierusalem he spake in this sorte vnto them Carry the Arke of God againe into the Citie if I shall finde fauour in the eyes of the Lord he will bring me againe and shew me both it and the tabernacle therof But if he thus say I haue no delight in thee beholde heere am I let him do to me as seemeth good in his owne eyes A notable confession of a minde iudging all thinges to be gouerned by the only prouidence of God Not long after when Dauid heard say that the great wise man Ahitophel was reuolted to Absolon what saith hee Turne I pray thee O Lord the counsell of Ahitophel into foolishnes For why it is a certain trueth that all our thoughts willes and councels are mooued and directed euerie kinde of way by the Lord himself Moreouer when hee perswadeth Hushet to conuey him self also with spéed to Absolons camp supposing that hée might conueniently bring to naught the counsell of Ahitophell It is an euident argument that second causes may indéed doo some what but neither more nor lesse nor furtherfoorth then to him that is the first cause yea and the cause of all causes shall seem good and expedient Wheras in the 16. chap. wicked Simei commeth forth cursing and reuiling kéeping a quoyte and casting stones also bothe at Dauid and at those that were with him godly Dauid interpreteth euen this thing also to be doone by Gods ordinance and therfore forbiodeth him to be stricken by Abizai the sonne of Zeruiah or by any meanes to be letted or prohibited In that he so curseth saith he he doth it euen because the Lord hath bidden him cursse Dauid who dare then say wherfore hast thou doone so Thus verilye that this thinge ought to be accomplished not contingeÌ„tly but necessarily he willingly acknowledgeth And he addeth Beholde my sonne which came out of mine own bowels seketh my life then how much more-now may this sonne
ingratitude They that before were in the hand and power of the oppressor or of affliction are now by the Lord deliuered and they ought to be humbled vnder his mighty hand and to giue him thanks yea and to dedicate them selues wholye to God their deliuerer All things therfore are trimly disposed in this beginning and proposition of the Plasme and we may gather from thence no single or slender doctrine 3 And gathered them out of the lands from the East and from the West from the North and from the South 4. They wandred in the wildernes out of the way and found no citie to dwell in 5 Hungrye they were and thirslye their soule fainted in them 6 So they cryed vnto the Lord in their trouble and he deliuered them from their distresse 7 And led them foorth by the right way that they might goe to a citie of habitation Now after the proposition followeth a plentifull confirmation as in the which it is proued by many plaine and pithy reasons that God dooth liberally shewe his goodnes in mortall mens matters and most wiselye gouerne all thinges by his wonderfull prouidence and therfore most worthy to be exceedingly praised and magnified of al men This is the first reason prouing Gods goodnes to shine cleerelye in all thinges taken from an example as also all the rest are in a manner that followe And certes it is drawen from that example of a thing boone not only once and about one person only but ofte times and in many persons vsuallye séene so that thou maist rightly say that all these proofes are drawen out of the common course of life and from the vse and experience of thinges dayly happening Which kinde of proofes doubtles are most fit to moue affections withall and besides they make that to appeere most plaine which is intended And it is to be thought that no man whatsoeuer he be can possibly read this Psalme but that he shall sinde some thing touching himselfe and wherby he may gather that he also hath beene partaker of the bottomlesse goodnes of God in some one necessitie or other Neither truely is it an easie matter to finde such a one as hath not felt in himselfe some parte of the miseries which are héere mentioned and that whilest he is deliuered from them ought not to ascribe his preseruation only and alone to God Yea and there can no discommoditie or danger almost arise which is not comprehended vnder some one or other of the thinges that are héere described at the leastwise it will be like it or not much vnlike wherfore also whosoeuer is distressed with any aduersities shall héer haue some remedie of comfort and shall finde matter of hope for the recouering of his safetie This is also further to be marked that euerye of the proofes are so disposed that they may fitly be deuided into two partes wherof in the former are described the perilles which happen vnto men in the latter is declared how they are by the mercy of God deliuered from the same againe in the former parte the perils are very exquisitly and almost after a poeticall manner expressed by increasments amplifications and representings of things and in the latter parte the deliuerance beeing sodainlye and without any adoo obtained is laid soot the more breefely yet hauing now and then those thinges interlaced which doo not a little beautifie and illustrate the matter And so are all thinges ordered that a man aduisedlye marking them may out of euery member in a maner gather variable and most holsome doctrine This first proofe therfore is drawen from the example of those that for any cause whatsoeuer being driuen from their dwelling places are constrained to wander vp and downe and to séek a place els where wherin they may rest And very properly is the ieopardy of these men described by their iourney in the desert then the which doubtles a greater could not be deuised For why a man would hardly beléeue except he be one that hath had triall of it how greatly they are gréeued that wander in the wildernes where there appéereth no humane help or succour and nothing to be looked for but death and destruction And therfore it is to be thought that certaine of the Greekes were moued to make a lawe touching a penaltie of death to be laide vpon him that would not she we the way to one that went astraye because they sawe vndoubtedly how sore they were tormēted that wandred out of the way And oftetimes into these dangers doo men fall in Palestina and the cuntries next adioyning in asmuch as all Asia for the most parte hath many deserts and obscure places as the holy Scripture and bookes of the Geographers doo testifie Their soule fainted or failed in them Héere thou séest the manner of an enlargment gallantly obserued First euen to straye out of the way is full of wearisomnesse though it be in a Cuntry well knowen Then to goe stil forth on and not to finde a place where to rest is much more gréetious After ward also to be pinched with hunger and thirst who séeth it not to be the extremitie of all miseries and that now nothing remaineth but cruell and wofull death And this is it which he addeth Their soule fainted in them We haue a certaine resemblance of these calamities pictured in Abrahams bondmaide Agar Genes 16. in the people brought out of Egipt through the wildernes where they murmured for meate and drinke Exod. 16. and 17. in Dauid flying from Saul Sam. 23. and 25. againe 2. Sam. 15.16 when he fled by reason of the tumult raised by Absolon likewise in Elias flying for the threats of Iezabell 1. King chap. 19. which all in their flight through desert places were almost dead for hringer and thrist But it is not without cause that the Holy-ghost dooth so liuely painte out these perilles For we ought thereby to gather some instruction First therfore it is doone to this ende and purpose that we might learne how to behaus our selues towards those that are in miserie and to pittie them whom we see to suffer bannishment to wander through vnknowen cuntries and to haue no freends to succour them Secondly that we might so much the more exactly weigh and consider the power and goodnes of God in the preseruation of them that are deliuered by him out of so great distresses How much greater the dangers are so much more fully doth Gode mercy thew it self in deliuerance from them And they cryed vnto the Lord The second part of the proose touching their deliuerance And this verse is put betweene in manner of a parenthesis as that which is oftetimes repeated almostin euery of the proofes following So is this in Virgal Begin my pipe with me to sound Menalian verses And this Leade Daphnis from the citie home my verses leade him home And we learne out of this verse 1 That afflictions sent of God doo stirre vs vp to inuocation prayer vnto
And the Latinistes when they would signifie any thing to be very néere at hand they say that it is in or praeforibus at or before the doore Therfore such are described beer as differ little or nothing from death it selfe and by the greatnes of the daungers is propounded the greatnes of Gods goodnes and mercy to be considered And when they cryed The second parte touching their deliuerance in a verse interlaced He sent his woord The formall cause of their curing or healing which also argueth the power of God to be most mighty and meruailous For it noteth that when men haue applied diuers and sundry remedies to their diseases and doo nothing preuaile God by his only woord and beck restoreth them to health To which effect also the Centurion Luk. 7. saide vnto Chist Onely speake the woord and my seruant shal be whole And Christe else-where with his only woord cured many sicke persons To the Leaper he said Be thou cleane Mat. 8. To the Deafe and Dumme Mark 7. Ephata which is to say Be opened albeit he did there put his fingers into the deafes eares and with spittle touched his tung And Marks he raised a damzell from death taking her by the hand saying Talitha cumi that is to say Damsell I say vnto thee arise But what neede we any moe examples Touching the creation of the whole world of nought it is saide Psal 32. He spake the woord and they were made Therfore the woord of god signifieth simply his beck will and commaundement They that expound this Psalme touching spirituall and internall dangers appertaining to the minde or soule by the woord sent will haue to be vnderstood the Sonne of God Jesus Christ And rightly For he is the woord of the eternall father his very substance power and by him are healed our spirituall diseases of which matter we may reade euerye where in the prophets and in the sacred Epistles And they were deliuered from their diseases He rightlye vseth the plurall number to amplifie the goodnes of God which deliuereth the diseased not from one distresse onley but from many wherof euery one were able to bring death and destruction And truely so it is As ofte as any man is sick vnto death he might not onely by the force of his desease but by other the least discommodities also annexed vnto it be extinguished For why the sâ—â—mack cloyed but a little with meate or drink the inconuenient lying vpon the side or chest yea some vnsauerye smell or ayer breaking forth might kill and dispatche the wretched wight O wofull calamitie of mankinde subiect to so many miseries and yet neuer departing from pride and most pernitious affections 21. Let them therfore confesse before the Lord his louing kindenes and his wonderfull woorks before the sonnes of men 22. And let them offer sacrifices of praise and declare his woorkes with reioycing The conclusion hortatory by a verse enterlaced hauing a more full exhortation added to thanks-giuing for the benefite of health receiued wherein he hath respect vnto that which was vsually for the most part among the people of olde time who namelye besides their priuate giuing of thankes did also publikelye offer sacrifice as oft as they had receiued from God any not able and singular benefite Touching which kinde of sacrifices and rites who so list may looke Leuit. 7. And how king Hezechia the third day after his sicknes went vp into the house of Lord and sung praises vnto the Lord we may see 3. King 20. and Esay 28. And he addeth very elegantly a partickle touching the true vse of sacrifices and as touching that kinde of sacrifice which it becommeth vs also at this daye to vse And that is to declare the woorkes of the Lord with reioycing For by this meanes especially doo we offer a most acceptable sacrifice to God if so be we praise his goodnes which we haue found by experieÌ„ce in our selues to others and stirre them vp in like manner to praise God with vs. For why this is in very déede to prouide that by true and spirituall sacrifices the name of God may be truly sanctifled and hallowed And albeit it be said afore that God healeth them that are neere vnto death by his only woord yet must we not gather héerby that they are not healed of God which are cured by taking of simple medicines after the prescription of the arte of Phisick For sith we proue â—aylye by experience that the vie and verâ—ue héere of is very great it behoueth vs to holde that the power of God woorketh in these things and that they can in no wise doo any thing of themselues but so far forth as it pleaseth God to woork in and by the same accordingly also as we sée oftetimes that although many and good simple medicines be giuen to some sicke folkes yet is it without any fruit or effecte at all following and 2. Chron. 16 King Asa is gréeuously reproued who regarded more the skill of the Phisitions then he did the goodnes of God But touching this poynte more was saide of vs when we entreated of second causes Therefore by whatsoeuer meane and from whatsoeuer sicknes any be restored to their former health it is méet and conuenient that we vnderstand them to be healed by God and his woord that is to saye by the good wil and pleasure of God For why all simples are created of God and doo receiue from him their secret vertue Phisick is giuen by God vnto men as witnesseth the wise Hebrue Eccle. 38. and the Church receiued from God the gift of healing 2. Corinth 12. Wherfore which waye soeuer a man recouereth his health whither it be by miracle or by ordinary meanes he ought to giue all thankes onlye to God and to offer the sacrifice of praise vnto him alone Therfore also al they that are now sick and with what diseases soeuer they be afflicted whither with the plague or pestilence or with any other contagious or lesse dangerous sicknes let them knowe that the things which are heere spoken doo belong vnto them and let them not only therby take comfort but also learn how and after what sort they ought to behaue themselues toward God after they be deliuered 23 They that goe down to the Sea in shippes and doo their woorke or busines in great waters 24 They see the woorkes of the Lord and his wonders in the deepe 25 For he commandeth and raiseth the stormie winde which lifteth vp the waues therof 26 They mount vp to the heauen and deseend to the deepe so that their soule melteth for trouble 27 They are tossed too and fro and stagger like a drunken man and al their cunning is gon or they are euen at their wittes end 28 Then they cry vnto the Lord in their trouble and he deliuereth them out of their distresses 29 For he causeth the tempest to ceasse so that the waues therof are still 30 So when they the waues are