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
inconueniences vnto him theÌ„ benefites or good turnes Therfore either God careth not for mens matters or it had béene much better if man had not had reason giuen vnto him at al then to be giuen with so great discommodities This proofe is confirmed by a similitude like as wine because it sildome times helpeth but oftentimes hurteth sick folkes is better not to be ministred vnto them at all then to be dangerously taken euen so reason in asmuch as it seemeth to procure more hurt vnto man then good it had beene better not to be giuen vnto him at all then so bountifully and largely to be giuen These are the chéefe argumentes being of greatest weight and moment out of which all other if any be alleadged doo for the most part flowe and proceed These then we will in fewe woordes dispatch To the firste it is answered by denying the Minor or second proposition For why Gods Maiestie is not heere diminished but rather becommeth more famous and notable The mo thinges that God dooth the more shineth foorth his power and goodnes in theÌ„ And God is no more defiled with the care of thinges earthly and vile then the Sunne is defiled by shining euen vpon foule and filthy places Neither must we imagine that God is proud and a contemner of the thinges that he humselfe hath created as though he should despise theÌ„ as vnwoorthy of him self and much lesse that he séeketh his ease as though he should at any time be wearied with labour Wherfore it is no strange matter for God to take vnto him selfe the care of things earthly But if any reply and say that euen Kings regarde not all things specialy such as are of least accompt and therfore déem it a thing very vnméet that the care of inferiour matters should be attributed vnto God doubtlesse these men are much deceiued These men wil take vpon theÌ„ to iudge of diuine matters by thinges humane But this similitude is of no force For why Kinges are compelled to commit many things vnto other because in very deed they are not able to doo all thinges of them-selues but the case standeth not so with God He needeth not the helpe of a substitute or deputie he is able to bring to passe whatsoeuer he will Neither is any thing vnwoorthy of God that is turned vnto good But whatsoeuer is doon by him is turned vnto good if not vnto good in respect of vs yet certes vnto good in respect of God him selfe that is to saye to the illustration and setting foorth of his power goodnes wisdome which is sufficient But of this thing more at large when we shall entreate of particular Prouidence To the second it is answered by denying againe the Minor because that in this is the iudgement of mans reason deceiued for that it cannot discern the causes for which God ordaineth these things so to come to passe in the worlde First reason cannot iudge that all men indifferently are sinners before God that none can be found so holy but that he hath deserued the wrath of God This if reasoÌ„ could perceiue it might vnderstand that it is by no meanes against order or iustice that euen good men alare afflicted in this worlde Secondly reason fayleth in this poynte in that it supposeth al these euils to be sent from God béeing angry and to the destruction of men when as notwithstanding the Scripture manifestly teacheth that scourges are oft-times tokens of Gods good will for whome the Lord looueth them he chastizeth Heb. 12. Prouerb 3 and likewise for the behoofe profit of the good that are afflicted For the godly by this meanes are excercised and growe forward in faith they are stirred vp to inuocation of God to pacience and charitie toward their neighbour they are strengthned in hope c. But contrariwise benefites happy successe doo turne for the moste parte to mens destruction For by them men are estranged from God they conceiue boldenes and contempt against their bretheren yea they are blinded by little and little vntill at length they come vtterly to confusion Thirdly albeit God sendeth euills and calamities vnto good men as punishing theÌ„ and beeing angry with them yet he dooth it whilest they liue heere in this worlde least after they be departed they should be compelled to suffer in an other worlde we are chastned of the Lord saith the Apostle 1. Corinth 11. to the intent we should not be condeÌ„ned with the world and so be subiect to euerlasting torments But to the wicked and vngodly he graunteth all thinges prosperous here in this life to the end that afterward they may so much the more iustly be damned and seuerely punished Of which thing we haue a testimony in the Euan gelicall example of Lazarus and the rich man These causes I say wherin both the righteousnes and goodnes of God dooth appeere the holy Scripture propoundeth vnto vs but reason beeing destitute of the woord cannot see or perceiue them Wherfore it is manifest in this behalfe to wit in that the godly are punished heere and the wicked not so that we must not say that therfore thinges are heere disorderly doon when as all these thinges are for certain profitable causes and vnto iust lawful endes directed by Gods dispensation But as touching the fore said similitude we aunswer that all thinges are not héere alike For whyâ—in the Common-weale it is a thing necessary in deed to be obserued that to the euill punishments should be inflicted and rewardes to the good because that without this consideratioÌ„ neither could publique peace and tranquilitie stand neither any order be kept and retayned But in the administration of the world albeit the godly are afflicted and the wicked escape yet remaine all things still in good order and God turneth that inequalitie vnto a good end and purpose To the third argument it is answered that God indéed hath adorned man with that excellent gifte of reason wherby he might not onely surmount all other creatures but also haue in him selfe a certaine testimonye of the diuine power alwaies present and woorking in him For in this respect man is saide to be created after the likenes of God and to beare the image of God about him But in such wise did God giue it to the first man that he put it in his choice and power to vse the same fréelye either vnto good or euill When therfore man turned it vnto euill and also to his owne destruction doubtlesse the fault was to be imputed vnto him selfe who so shamefully abused so great a benefite Wherfore it followeth not that it had beene better not to haue beene giuen vnto man then to be giuen with so great discommodities for it was giuen to a good end and he might haue vsed it well if he had would in which behalfe doubtlesse God had aboundantly prouided for man But after the fall of man albeit all men are caried more pronely vnto euill then
secondary or inferior causes the force of Gods power and goodnes doth vtter and declare it selfe and not for Gods cause him selfe who dooth at no hand stand in néed of their aide or helpe For like as when any péece of woorke cunningly and artificially made is set foorth openlye to be seene there the craftesman him selfe is praised and commended of all the beholders and not this or that toole or instruement which he vsed in making of it so in all thinges that come to passe heere belowe albeit they may séeme to be accomplished by secondary causes as they are vsually tearmed yet if there be any goodnes and excellency in them the prouidence and goodnes of God him selfe ought especiallye to be considered and commended yea and al the praise and thankes giuing is to be ascribed vnto God him selfe and not vnto any second or inferior causes Wherefore we doo not willingly graunt vnto secondary causes the roome and authoritie which they deserue but in the mean season this we would haue to be grauÌ„ted againe vnto vs that whatsoeuer séemeth to be wrought or accomplished by them may be ascribed vnto God alone as to the chéefe and principall author inasmuch as they with out him can doo nothing but contrariwise he without them is well able to doo all things And thus is concluded that which was saide of vs at the beginning namely that God doth all in all in euery thing and that his prouidence necessarily stretcheth it selfe euen to the least thinges that are brought to passe in this lower part of the worlde and not simplye stretche if selfe vnto them but also exactly gouerneth and administreth euery thing But I thought good to ad heerunto certain woords of S. Augustine as touching second or inferior causes and touching the force of Gods power woorking in all thinges for so much as they doo wonderouslye well agrée to this present treatise of ours Thus therfore in his 7. book de Ciuitate Dei Cap. 29. disputing against theÌ„ that would referre the causes of all thinges to the world it selfe the partes therof and also to certain peculiar and chosen Gods amongst other things he saith We woorship that God saith he that apointeth to the creatures by him created both the beginnings and endes of their being and mouing which hath in him self knoweth and disposeth the causes of thinges which hath made and created the vertue of seeds which hath put areasonable soule which is called the minde into what liuing creatures it pleased him which hath giuen them the power and vse of speach which hath imparted to what spirits hee would the office of telling things to come and by whom it pleseth him he foretelleth things to come by whom he pleseth he â—â—iueth away diseases which ruleth the beginnings proceedings and endings of warres also themselues accordingly as mankinde is to be corrected and amended which hath both created and also ruleth and gouerneth the most vehement and violent fire of this worlde according to the temperature of his vnmeasurable nature which is both the creator and gouernor of the waters throughout the whole earth which hath made the Sunne the cleerest of all corporall lightes and hath giuen vnto it answerable power and mouing which stretcheth his rule and dominion euen to hell it selfe and the internall spirits which ministreth seede and nourishment both moist and dry according to the seueral natures and dispositions of his creatures which founded the earth and maketh it fruitfull which giueth the fruites therof both to men and beastes which knoweth and ordereth not only the principall causes of thinges but also the subsequent and inferiour which appointeth to the Moone her course and motion which discouereth the waies of heauenlye and earthly things by the interchanginges of places which hath graunted to the wittes and capacities of men that he hath made the knowledge also of diuers and sundry artes to the adorning and beautifying of life and nature which hath ordained the coniunction of male and female to the better propagation of issue and posteritie which hath fauourablye graunted to the companies and societies of men the benefite of earthly fire which they might applye to most easye vses as to warme them in their houses to giue them light c. according to their seuerall necessities Hitherto are the woordes of Saint Augustine Héereby it may appéere how fond and shamefull the cauillations of some men are wherby they goe about to subuert and ouerthrowe particular prouidence If it be so say they that all things are ordered by Gods prouidence then in vaine shall we labour and take paines in any thing and in vaine shall our counsailes and consultations be which yet that they are both necessarily and profitably vsed very reason and nature it selfe dooth teach vs all If it be appointed of God say they that we shall haue good successe in any matter it shall not be néedfull for vs to take any care neither to bestowe any labour or diligence in prouiding such thinges as we think to be necessary for vs but if it be decreed that we shall haue no good successe then héer again shall all thinges be attempted in vaine of vs. Wherfore he that perceiueth any dangers to hang ouer his head shal not take counsel how he may auoide them he that heareth tel that the way is beset with theeues shall not enquire after any other way wherin he might walke neither tarry for any to beare him company he that feareth the danger of some contagious sicknes wherwith he seeeth others to be infected shall not refraine the companye of the diseased neither shall he take any preseruatiue by the counsell of the phisition he that séeeth his house on fire and ready to fal on his head or a gulf of waters breaking through the banks with great force to rush vpon him shall not look which way he may escape he that is alreadye set in the middest of dangers and either taken of his enemies or atteynted with sicknes shall not prouide for his deliuerance neither craue the help of physick Nay further God shall not be called vpon by praier nor sought vnto to the intent we might obtaine any thing of him when as we are sure that nothing can come to passe but that which he hath once decréed In summe it shall be sufficient for a man once in all his life to commend him selfe wholy vnto God and then with hault and bolde courage to look for whatsoeuer he shall send for why in this case there remaineth nothing els for man to doo With these and such like cauils I say a sort of ignorant men seeke to suppresse particular prouidence but he shall easily ouerthrow theÌ„ that will héedfullye consider of those thinges that haue hitherto of vs been saide But ouer and besides we will adde certaine reasons cleere and manifest whereby we will shewe that euen secondary causes when the cace so requireth are in no wise to be contemned or neglected and yet
name of the first hauing respect to the time to come willeth euery man to expect his lot chaunce For Lankano is as much to say as Sortior to giue or take lottes Atropos the name of the second being as you would say irreuertibilis or vnreturnable hath regarde to the times past which cannot be reuoked or called back Propâo and Prepo verto to turne Chlotho the third is attributed vnto thinges present which are by a perpetuall order rolled and whirled about Clotho circum volo to turne about These thinges I say and many moe beside are vttered of the philosophers as touching Fate or desteny and the same seem not to be a little conuenient to the setting forth of the dignitie of prouidence wherof we speake wherby it commeth to passe that some goe about to perswade the vnlearned that we haue drawen those thinges which we alleadge of Gods prouidence especially particular for the most part out of the bookes of the Philosophers or at least wise that ours doo not much differ from their sayinges and that so the doctrine of the Stoikes touching Fate is by vs throughly broched againe and reuiued But we wil shew by certain very substantiall reasons that there is no agréement betwéene vs and the Stoikes either as touching their opinion or as touching their tearmes and titles 1 And first in generall this we say that the place concerning Gods prouidence is one of those that the Philosophers haue most filthily defiled and corrupted as they haue doon all other in a manner wherin the chéefe points of our religion are comprized Wherfore albeit they haue put foorth some thinges aright touching Gods prouidence vnder the name of Fate yet haue they againe deuised many moe after their manner vtterly disagréeing from the trueth for which cause we will by no meanes haue any fellowship or societie with them For how should they doo otherwise that are destitute of Gods woord from which alone ought to be fetched a right iudgement touching high and heauenlye thinges But we through Gods goodnes haue that woord of his wherin is aboundantlye reuealed aswell all trueth as also the nature of his diuine prouidence and this woord of his we safely follow 2 If we haue weighed the matter aright the Philosophers haue seperated their Fate from God and haue propounded it to be considered as an odde thing without God and a part by it selfe but we doo in no cace sonder God and his prouidence but affirme it to be in God yea and euen God himselfe no otherwise then in the holy Scriptures God is called the life the trueth wisdome c. for they place the connexion or course of causes far off from the seate of God and by it selfe of it own proper motion and of it owne peculiar strength perpetually and as farre foorth as may be very orderly woorking vpon these inferior thinges God in the mean time not once putting forth his hand vnto them as he that is occupyed only in and about heauenly matters as in his owne proper seate and mansion Neither that there is any great need why he should trouble his maiestie about the thinges heere belowe sith it cannot be chosen but that all thinges shall fall out for the best after that the whole care and administration therof be once committed to those connexed causes For in asmuch as they doo their office very well and also obserue the order once prescribed them of God it cannot be but that according to their force in woorking appointed effectes must followe as when in clockes cunninglye made the waightes are once drawen vp the little wheeles by and by are turned about of their owne accord and the Gnomon by little and little is moued to the point where it ought to be But we being taught out of the Scriptures doo teach that God himselfe woorketh euery where and reacheth foorth his handes if we may so speak euen vnto euery thing that is and that all thinges doo in no case so depeÌ„d vpon the labour of connexed causes but that without their helpes and ministerye very many notable thinges are wrought and accomplished by God in these inferior matters héere belowe 3 There are many other thinges touching Fate broched afterward by the Philosophers which agree not with the pure doctrin of Gods prouidence neither can they by any meanes be reconciled togither Of which sorte is that especially to omit the rest which was before cyted out of Cicero namely that it may be obserued by the vnwearied actions of causes connexed or knitte togither what thing for the most part dooth follow euery cause This thing doubtlesse in this dispensation of things by Gods prouidence cannot be perceiued forasmuch as many thinges come to passe very oftentimes in that which mans reason seeth no causes at all either principal or accessory and of many great and mightie woorkes there can no other cause be rendred then the good and vnreproueable ivill of the Lord. As no man knoweth the counsell of God so are the causes of many thinges vnsearchable and good reason sith in very deed it were not expedient for a man al waies to knowe them In like manner whither Fate woorketh in all things or whither mans will be exempted from the decrées therof the Philosophers could neuer certainly determine and that aswell because they were hindred by the darknes of the flesh alwaies erring in such matters so as they could not discerne the light of the trueth as also for because they had not the rule squire of Gods woord without the which it is impossible that any sound and certain iudgment should be giuen Wherupon it came to passe that the Philosophers also theÌ„selues laughed one another to scorne in disputing about that matter which thing Eusebius in his 6. booke touching the Preparation of the Gospell reporteth of Oenomaus the Cynick who contemned and disdainfully reproued both Democritus and Crysippus yea and Apollo Pythius also him selfe the one forsooth because he made the most excellent parte of man altogether bond and seruile the other for that he made it self bond or half seruile and Apollo for because wheÌ„ he knew al other things yet was he ignorant of what things we are the woorkers and authors and what thinges depend vpon the execution of our will The same man further derideth the Philosophers for that they could not agree among themselues whither EÃmerméne or Pepromene that is to say Fate or Destenye were of God or no the one affirming the other againe denying Epicurus at the length full wisely concluding that the same is confected and made ex atomis errantibus that is of wandring motes passing too and fro by the way and flittring héere and there on euery side It would be ouer-long to recount and confute other things wherin the Philosophers striuing about fate did moste shamefully ouershoote themselues S. Augustine refelleth some of their errors in his woorke de Ciuitate Dei Lib. 5 Cap. 8.9.10.11 and els where 4 Neither
and soeing this is very small and almost none at all it followeth that such also must contingence be estéemed yea and so little regards is to be had of it euen when to the dooing of thinges our will either inclineth or inclineth not that the Lordes prouidence is alwaies at libertie and remaineth euer firme and stable as by the which it is as well prouided as foreseene that we shall apply our will when time is or not apply it 4. Further where they suppose that Contingence is most wiselye and necessarily established least if it be graunted that all thinges come simplye to passe by the diuine ordinance we should be enforced to graunt that the cause of sinne resteth in God and that he is the anthor of sinue we haue before cléerely shewed and that not by one reason alone that the cause of sinne can in no wise be imputed vnto God but to men onlye them-selues that are the committers of it and yet neuerthelesse that this trueth standeth fast and sure That God woorketh all in all by his Prouidence For why vnto â—ne and the selfsame thing woorketh togither God man yea and the deuill also but because he dooth it by an other meane and to an other end and purpose then these it commeth to passe that the blame and guilte of sin reboundeth vpon their head and his goodnes and iustice appéere euen most cléere and excellent And in the meane time Gods prouidence ordaining and euery where putting to his helping hand the whole matter is brought to passe and accomplished It were to no purpose to repeate those thinges which we haue altearedy more at large declared Euery man may easily perceine that it is in vaine and superfluous to bring foorth Contingence where the inconuenience that is obiected may so many wayes be auoided 5 Now touching that distinction wherby one necessitie is saide to be absolute or of the consequent and an other of the consequence that we may adde somwhat Corâ—â—â— be 〈◊〉 that it ought euen for this cause wordhily to be suspected and abandoned for that it commeth out of the schooles of the Philosephers and Sophisters we will also by some reasons make it plaine and manifest that it is in like manner deuised beside the purpose sertheth nothing at all vnto this present cause 1 First let vs see from whence it came It sprang from a false suppositioÌ„ namely that the liber tis of mans will is so great that beâ—â—â—â— therby effecte somthing besides the ordinatances of God to witte sinne or at least wise do some such thing as is subiect to the rule of reason But we haue sufficiently prooued that this is in no wise to be graunted wherfore also this distinction is vaine and friuolous 2 This distinction dooth not so proue any thing to be doone by necessitie of consequence but that it leueth it still whole that all things are accomplished by Gods prouidences through necessitie absulute Which poynte also we will easilye prooue For the thinges which are said to be done by necessitie of consequence are so for forth iudged and in such wise to be accomplished by man as also the causes are séene to be in a readines as either the expresse woord of God after which sorte necessarily by necessitie of consequence the dead shall rift againe whilest it must vnchaÌ„geably he fulfilled whatsoeuer is established by the voice of God or to coâ—â— causes going before in which respecte whilest some are in the Church very proâ—â— be â—â—â—oâ—s of 〈…〉 shinges and willingly disagrieing â—râ—â—nt â—e opiniâ— us of other men it cannot be but that heriâ—â—es and offences should arise these things I say are said to be coÌ„tingent and necessary by necessitie of consequence because forsooth they are not necessary by nature out only by reason of these causes propounded But wherâ—â— man through his imbeâ—litâ—â— and weaknes cannot difeerile these things to come to passe otherwise which are notâ—â— his iudgement necessary by nature but so far forth as he séeth such manifest causes going beâ—â—â—â— what doth this auaile I pray you to proue that all thinges are not alwaies extane with God and that by an absolute necessitie all thinges are not wrought accoÌ„plished by and through him Vndoubledly of those thoughes which must unto come to passe there is nothing doone but so far foorth as God 〈…〉 hath ordained it to be whatsoeuer â—e hath ordained that must of necessitie vs accoplished Wherby it coÌ„meth to passe that in God who is abone all second causes and aboue all time there can no were 〈…〉 cause 〈◊〉 change or alteration of will be enquired as â—ought after but euely and alâ—â—â— the euerlasting 〈◊〉 ought to be considered according to the which that must beimpuâ—â—â— ably and necessarily be fulfilled which that it should onâ—â— be fulfilled was ordeined euen before the creâ—â—â—n of the world Neither makes it any watter in the meane season whither God hath opâ—â—â—â—â— vnto man his will â—â—decrâ—â— by enpresse 〈…〉 by exhibiting of second causes 〈…〉 onely his determination must of necessitie 〈◊〉 accomplished For wherâ—s God dooth sometimes either by his expresse woord or by appâ—â—â—anâ—e of second causes 〈…〉 any thing to be done be doth not that doubtles because it was not determined before with him 〈◊〉 how and after what forte it should be done much lâ—sse that without these causes going before itcoâ—â—ld be doone but because it was deréeâ— from euer lasting that the same should in any wise 〈◊〉 done then before it was brought to pâ—ssâ— that it should also be declared by such a 〈◊〉 Therâ—â—â—e that which among men and in the opinion of men and by a certaine vsuall mâ—â—â—â— of speaking coÌ„meth to passe contingently anâ—â—â—â—ly by necessitie of consequence with God vndoubtedly it coÌ„meth to passe necessarily and by necessitie absolute For if those things that happen were duly considered in them selues as they are doone of God then verily is there nothing Contingent nothing falling out by necessitie of consequence but onely Gods eternall decrée is of force and absolute vnthaÌ„geable necessitie 3 Seeing those thinges are said to be contingent whith are not necessarie by nature it is to be determined that there is nothing of vs to be estéemed contingent and not necessary by nature but that the same is with God necessary by nature if so be he hath once decreeed that it shall be accomplished For why Gods decrée is in tread of nature nay it is more then nature and is able to do more then nature Wherfore the resurrection of the dead although in respect of vs it be not necessarye by nature yea rather seemeth more trulye to be impossible yet with God it is simply and absolutely necessary and that because it was dâ—creed of him from euerlasting Neither can it be but that the same shal be fulfilled yea it shall be more certainely and effectuallye be fuâ—â—lled theÌ„ the things which amongst vs are thought necessary by nature to be fulfilled
these two reasons to witte of the Adiunctes and Causes it is also commended vnto vs. The title is common to it with fouretéene other namely twelue going before and two following after For these fiftéene are termed Psalmes of Degrees Of which title notwithstanding the reason séemeth to be â—â—â—â—â—â—en◠〈◊〉 therefore diuers alleadge diuers couiectures But this séemeth to me to be the more likelye that they were so called for that they were woont to be sung in a more higher tune or note For there are in Musick certaine degrées of notes or tunes there are the baser meane and higher This Psalme therefore with those other soureteene was woont to be sung in the Temple of Salomon with a most high and lowd voice to the intent the people might so muche the more be stirred vp to the woorship and seruice of God Now the Author of this Psalme is Dauid who was the second King of the Israelites and the Prophet of God endued with singular pietie and godâ—ines and therfore most acceptable vnto God as of whom God had sayde That hee had found a man after his owne hart If so be then things carrye commendation from their first Authors and that effects are illustrated by their causes this Psalme beeing so notable a mans as Dauid was is woorthye of all commendation and therefore diligentlye of vs to be considered what he saith in this Psalme and what his meaning is that we may by him vnderstand and knowe what it behoueth vs especiallye to doo Albeit wee must clime also higher namelye to God who is the verye true Author of this Psalme For the Spirite of God it selfe taught this vnto Dauid Therefore God was the Author of this Canticle and Dauid the writer In regarde whereof it is yet more commended vnto vs and we ought to be the more prompt and ready to heare and obey when God himselfe speaketh and admonisheth vs of our dutie And thus much touching the title of the Psalme Concerning the Psalme it selfe first we will laye before your eyes the drift or scope of Dauid to the which all that is conteyâ—ed in this Psalme is to be referred and to the which least we should wander and goe astraye woe ought to aime throughout our whole discourse For so it will come to passe that all shall with much more ease perceiue and see the thinges that shal be spoken There is none so meanelye exercised in the holye Scriptures that knoweth not that Dauid after hee was called from the Shâ—â—p-foldes and appointed King of â—â—â—ell was plundged in most great perils and dangers And the firste contagion of this euill growe vppon that victorye which he gat of Goliah For Saule not brooking the praises that then were openlye ascribed vnto him as appéereth â— Sam. 18. 〈◊〉 from thence-foorth ofte seeke opportunitie to tâ—rust Dauid through whilest he was in the Courte and committed that busines effesoones to certaine other to be dispatched by them Notwithstanding he was saâ—ed and deliuered from all those dangers by God whom 〈◊〉 sincerelye woorshipped But when Saule hâ—â— killed himselfe and Dauid was orâ—eyned King then sprang vp christ and veriâ— greeuous warres For Abner Captaine of the Hoast of Saule labouring to â—dâ—â—aâ—â—â—â— Isâ—baseth Sauls Sonne to the Kingdome had many of the Tribes agreeing togither with him in that matter And therefore he sought to assayle Dauid with force of aâ—â—ges neither had it béene so hard a matter for him to preuaile if God taking pitte of that people and perfourming his proâ—â—â—es to Dauid had not quenched the Warres and restored peace Now then Dauid béeing mindefull of so great a benefite of God both towardes him self and all Israell composed this Psalm wherein extolling Peace and brotherlye loue amongst the Godlye hee exhorteth all men to the carefull imbracing and kéeping of it and to the abandoning of Warres and discordes For this if I hée not disceyued is the drifte or scope of the Prophet Dauid This place then is very profitable to moone vs to praise and celebrate Gods goodnes for the benefite of so long a peace graunted to vs in this Realme and to cause vs carefullye to tender and make muche of the same For this séemeth no lesse to belong vnto vs that haue enioyed so happye and continuall a peace in this Kingdome then vnto Dauid and the people of Israell The reasons therefore wherwith Dauid goeth about to proue this are to be weighed of vs and in euerye â—â—â—ntâ— diligently to be obserued Now there is one onelye heer 's the chéefe and principall for the Psalme is verye bréefe but yet such as is enlarged with certaine other proofes And that is conteined in this Enthymime An Enthymime is anvâ—perfit reason or argumentation consisting but of two propositions Vppon suche as imbrace and retayn peace graunted them of God God poureth his blessinges that is enricheth them with his benefites Therefore how good and ioyfull naye how holesome a thing is it for vs as Brethren to liue and dwell togither in vnitie The Conclusion goeth before the Assunâ—ption followeth whereunto if this proposition bee added the Syllogisme wil be perfect in this wise That company of people is blessed which God enritcheth with his benefites But God inricheth that company of people with his blessings that imbraceth and reteyneth Peace Therfore it is good to imbrace and reteyn Peace And this conclusion Dauid illustrateth or enlargeth by Comparisons and that in double wise first by taking a similitude from precious ointement and secondly from the dew as we shall sée afterward the King by this meanes inuiting and alluring his subiectes and in them all and euerye of vs to tender and embrace Peace Sithence then it is chéefelye entreated héer of Peace as may appeer by that which we haue already said First least we should stray from the purpose we are to know that the name of Peace is diuerselye taken in the holye Scriptures But most commonly it is taken for that peace of minde or conscience whereby was beeing reconciled with God through Christ doo rest in him perswading our selues that God is a fréend and father vnto vs for Christs sake with whome we are ioyned through a true and liuelye faith Of this Paule speaketh Rom. 5.1 We beeing iustified saith he by faith are at peace with God But of this peace it is not properlye meant in this place but rather of a certaine effecte thereof that is to say of that concord and agreement of mindes wherewith the faithfull béeing tyed and linked among themselues doo liue not hurting but desiring alwayes to profite one an other and declyning all occasions of Warres braules and strifes which doo spring from the lustes of the Fleshe and studying continuallye for peace and concord The persons that are thus disposed and affected Christ Math. 5. saith they are blessed and the Sonnes of God Blessed are the peacemakers saith he for they shall be called the Children of God and Dauid sayth that vpon this kinde of men God is