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
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
vnderstanding euen vnto these earthlye thinges héere belowe and he proueth it by a similitude taken of the beauty of leaues and flowers all which thinges as vile and most quickly perrishing cannot saith he retaine the most comely features of their formes and fashions vnlesse they were there formed and made where that incomprehensible and vnchangeable beautye hauing all thinges abideth and continueth This the Lord Iesus sheweth there where he saith Consider the lillies of the feeld how they grow they labour not neither doo they spinne and yet I say vnto you that euen Salomon in all his royaltie was not clothed like one of these Wherfore if god so clothe the grasse of the feeld which though it stand to day is to morrow cast into the furnasse shall he not doo much more vnto you O yee of little faith which woordes of Augustins we thought good euen for this cause to note that also by the testimonie of Plotinus the Platonicall philosopher they might be conuinced whosoeuer they be that doo hardly admitte particular prouidence That therfore which this Gentile could finde the meanes to drawe not only out of the puddels of his maister Plato in which the selfesame confession touching particular prouidence is found very cléerely expressed and chéefely in his book of Lawes the 10. againe in his Epinonio that is to say an appendix of lawes whence vndoubtedly euen Proclus also drew his opinion in all respectes like and semblable in the books which he wrote of prouidence but also out of the fountaines of holye Scripture as of whome the fame goeth by the report of Theodoretus that he was sometime an hearer of our olde father Origen in the schoole of Alexandria and tasted the secret misteries of our learning that I say which this Gentile hath put in writing as touching Gods prouidence let vs not be ashamed to imbrace but rather let vs be ashamed on the other side if we be slack to follow and endeuer to that knowledg vnto which he easily mounted and ascended It would be conueniēt by examples drawen out of the bookes of holy Scripture to haue this thing confirmed more at large to witte that the Lord woorketh vpon men and vpon all thinges created by his determinate counsell present administration but these things for this time I suppose to be sufficient The obiections against particular prouidence confuted where also is entreated of fortune fate destinie end or haphazard Chap. 4. BVt now let vs sée what it is that stayeth some men or what they are able at length to pretend wherby they should not with vs graunt this particular prouidence where through as well all the counsailes studies enterprises and actions of men are ruled and gouerned as also the powers and operations of inferiour creatures ordered and directed And it is to be thought they are moued most cheefely with these reasons First that seemeth by this assertion of particular prouidence that the freedome of mans wil is vtterly subuerted and man made like vnto a sencelesse block that cannot doo any thing of him selfe no not so much as moue but whither the Lord driueth him 2 Where if so great weaknes and imbecilitie of man be graunted and on the other side so great power and authoritie of prouidence as to woorke and doo all thinges it appeereth now that sinne also if any be committed by man must be imputed to God him selfe which truely once to conceiue in the minde were a hainous offence 3 By this meanes are excluded vniuersally all second causes wherof notwithstanding that some regard is to be had there is no man but willingly graunteth Moreouer there arise also other waightye questions and very troublesome doubts For by establishing of this particular prouidence there séemeth againe to be induced and established the Stoikes fate or desteny further that all casuall thinges are ouerthrowne and such as by an vsuall custome are saide to happen by chaunce againe that contingens or haphazard is taken away in defence notwithstanding wherof there be excellent diuines that do yet at this day labour with great consent For these causes I suppose and the same doubtlesse not slender but meruailous perplexed it appéerethe that a number are moued to yéeld vnto those that allowe only vniuersall prouidence which it seemeth expedient to defend least they should be inforced to graunt so many inconueniences absurdities as we haue now rehearsed It shall therfore be our part and duety if at least we couet to haue speciall or particular prouidence remaine safe and inuiolate to entreat of al these thinges and so farre foorth as we may and necessitie shall require declare that those thinges hurt either not at all or els not so much as some doo suppose Wherfore as touching that first reasons concerning the libertie of our will we will conclude the matter in a short summe As oft as there is any question made of the power of our will they are wont so to distinguish mens actions that some are said to be of thinges spirituall and internall which namely belong to God and his Kingdome and to the saluation of soules and some of thinges earthly or externall which doo appertaine to the common course of this life and without the which the same can by no meanes be passed ouer To be wort some haue appointed meane or middle actions In euery of these what man is able to doo we will bréefly consider Therfore in spirituall or internall actions which are occupied about the knowledge of God and of his will towardes vs also about the ordering of our life aunswerable to suche knowledge there is no man but confesseth that man is able to doo nothing by his owne naturall strength but if so be he doo any thing in this behalfe that it ought to be ascribed to the holy Ghoste who in the regenerate woorketh effectualy by enclining gouerning and directing their mindes and willes vnto those thinges that may be pleasing and acceptable vnto God This doctrin is throughly and euery where approoued in the holy Scriptures Hiere 21. I know Lord that it is not in man to guide his owne way nor in the sonne of man to direct his steepes Hiere 30. I will dispose him and he shall come vnto me for who is he that hath made his harte so willinge that he can come vnto me saith the Lord. Psal 36. It is the Lord that must direct the steppes of man Psal 119. Incline my hart vnto thy testimonies and not vnto couetousnes Turne awaye mine eyes least they beholde vanitie c. Many thinges to the same effecte are further noted in the said Psalme Iohn 3. A man can receiue nothing except it be giuen him from Heauen Iohn 6. No man commeth to me except my Father drawe him Iohn 15. without me ye can doo nothing 1. Corinth 2. The naturall man perceiueth not the thinges that belong to the spirit of God 2. Corinth 3. We are not able of our selues to thinke any thing as of our selues
particular prouidence may suffize In the third place we are to entreate of secondary causes which it appéereth to be all cleane wiped away if euery of these inferiour thinges héere belowe be doone and dispatched by the wil and prouidence of God himself and yet that they should be remoued out of the way neither is it a thing vsuall neither dooth any reason permit or suffer them so to be We answer e bréefely that as touching secondarye causes which are otherwise called inferiour causes we will set them in their right place but according as both the manner of the woord and the nature of the relation dooth require we must of necessite reduce them to an other first and higher cause which is God himselfe so that albeit they may seeme to woorke and serue to our vse yet we must vnderstand that they cannot doo or effect any thing but so farre foorth as they receiue and participate their whole force from the first cause which alone and in very déede obtaineth of right the name of cause Wherupon also it hath pleased some to terme it the cause infinite and cause of all causes For as the hāmer of it self can in no wise make in the iron any certain print or fashion of a Key sawe or such like thing vnles the Smith him selfe doo put both the hammer and the iron to the Anuile and ofte times strike vpon it so must we perswade our selues that neither in the second causes efficient nor in the thinges hoped to be effected by them any thing can follow or be brought to perfection except God him selfe dooth stirre vp temper and bring al things to their right and appointed end And looke what accompt we make of tooles or instrumentes which we vse to apply to the woorkmanship and making of any thing whatsoeuer and the selfe same regarde is to be had with God of second or secondary causes as we call them For why the instruments of themselues are nothing els then idle and vnprofitable and scarce woorthy if we consider them well the name of causes vnlesse peraduenture as the hanuner or saw may after a sort be called causes which yet are not so to be taken for causes as if a table or forme or any such like thing be wel artificially made any praise or reward should returne vnto thē as the which all men doo know that they neither can woorke or are able to doo any thing but what and how much the craftesman him selfe will haue or cause them to doo And so are we to iudge of all other thinges For take me an hearbe also or any other like thing that is good for phisick albeit it may séem to haue especial vertue against some certaine kinde of disease and béeing vsed may peraduenture helpe the sick partie yet in very deede it commeth to passe by the woorkmanship of God who dooth woork effectually by the hearb For proofe héereof this may serue that the same hearbe otherwise heeing applyed vnto some other that is infected with the like disease dooth no good to thē curing of it and whence commeth this but because the Lord there refuseth to woork by it So farre foorth is a medicine neuer holesomely applyed but when it pleaseth the Lord him selfe to woork with it Wherupon also it commeth to passe that oft-times a man recouereth his health by that thing that he least thought off and all because the Lord woorketh with it howsoeuer otherwise it seemeth in no wise to be prepared for that vse So where the Lord Iesus spitted vpon the ground and made clay and put it to the eyes of the blinde that clay of it selfe did nothing toward the restoring of the sight for who euer vsed such a medicine but yet there it did good and preuailed because it pleased the Lord to adde his strength to that outward signe And in like manner we sée other oftetimes to be healed by taking this or that thing which yet was neuer thought to haue any force or strength in it against the present disease Therfore all secondary causes are in very déede only as ye would say certaine tooles or instrumentes yet such as are neuer forcible to woork but when the Lord him selfe giueth strength vnto them But this is to be marked of vs that secondary causes are not in euery◠respect like vnto tooles for these are such as without them the artificer can doo nothing For why except hee haue his hammer sawe chip-axe and such like instruemēts he is compelled to cease as neuer able with his fingers or nayles alone to heawe the timber nor to plaine the boordes But God for his part can without the helpe of any second causes bring to passe at all times whatsoeuer it pleaseth him For hence it is that so many thinges happen which we account for miracles because that in them whither it be the healing of the sicke or any other vnusuall thinge be doone we can sée in no second causes to concurre as otherwise among men are commonly vsed Hence likewise it is that so many great thinges come to passe soddenly and besides the expectation of men as for example when we see all thinges in a readines to war and now the banners to be displaied the standerds erected and the battailes fully bent to ioyne togither yet beholde no man once dreaming of any such matter peace is sodenly proclaimed the armes on either side dismissed and sent away c. Againe on the other side when there appeered most certaine hope of peace to be continued euen then haue risen vp and no man knowing how or by whome horrible stirres and tumultes In all which thinges the only prouidence of God woorketh all in all and that without the help of any secondary causes appéering vnto vs. Therfore what things soeuer come to passe throughout the whole worlde it is certayne that they are doone and accomplished by God him selfe and if at any time secondary causes doo soeme to woorke any thing at all yet are they nought els but vnprofitable tooles without strength and of no force in them selues And verily when God vseth the ministerie of them he dooth it doubtlesse more for our cause then for his owne For why that he is able to bring to passe without them whatsoeuer it pleaseth him there is no man that can deny But for this cause his pleasure is oftentimes to woorke by them to wit that his diuine power woorking in thinges visible may put foorth it selfe the more cléerely to be seen and that we might be admonished therby and driuen as manifestlye conuicted to confesse that the deuine aide is diuers sundry waies and at all times present with vs and that there is nothing in the whole world so small or albeit created in vaine but that from euery thing that is there floweth one commoditie or other either vnto man or vnto other thinges according as the diuine prouidence of God hath appointed and ordained For our sakes therfore it is that in
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
pondering al these thinges in his minde would not maruell at the prouidence of God so intentiuelye watching and carefull euen in the least thinges for mans saluation But we make not an ende héere as yet there remain some things in the historye of Ioseph most woorthy to be obserued Whilest the famin raged and ranged through out the whole worlde Iacob hearing Genes 42. that there was Corne to be solde in Egipt sendeth ten of his Sonnes thither to buye foode who when they were conie thither they worshipped the Lord of the land suspecting nothing lesse then that he had been their brother Ioseph Where it is straight waies added And Ioseph knew them to be his bretheren but they knewe not him And Ioseph remembred the dreames which he dreamed of them Beholde Ioseph a diligent marker and obseruer of Gods prouidence weigheth with him selfe that it fell not out by Chaunce or Haphazard that he being a. childe long before had dreamed that he should one day be woorshipped of his bretheren For he séeth now the selfesame thing to be fulfilled indeed Yea and they also when it was laide vnto their charges that they were crafty spies and for that cause were drawen into prison they construed that they were not brought into danger rashly and without cause but by the iust iudgement and ordinaunce of God for thus it is in the text And one of theÌ„ said vnto another verily we haue sinned against our brother in that we sawe the anguish of his soule when he besought vs and we would not heare him and therfore is this trouble come vpon vs. For so did extreame necessitie wring this confession from them touching the care and gouernement of God in and about mens matters Albeit it appéereth that therefore also was this confessioÌ„ made and brought to light to wit that therby Ioseph him selfe might farre more vehemently be moued that from theÌ„ce foorth he might conceiue such deuices in his minde as wherby he might drawe as well all his bretheen as his Father also into Egipt For why hitherto tendeth all that now dooth followe For it behoued of necessitie to be fulfilled not onlye whatsoeuer was determined touching the aduauncing of Ioseph to the highest top of dignitie but also in like maner what soeuer God had once decreed from euerlasting touching the bondage and seruitude of the Israelitish people in Egipt by the space of fower hundred yeeres togither whereof also he had how long before Genes 15. certified his seruant Abraham To this thing therfore will the Lord from hencefoorth direct the drifts and counsels of Ioseph neither yet by any humane consultations though euen of the holy fathers themselues which had heard no doubt of it by Abraham and if we beholde the iudgement of mans reason they ought worthily to haue fled from it might that eternall decree be letted or hindered Let vs sée therfore what means the Lord vsed to the accomplishment heerof Ioseph dismisseth not the men whome he called spies but vpon this conditioÌ„ that one of them should remaine in bondes and the residue make promise that they would bring with them their yongest brother also of whom they had made mention Furthermore he prouided that the monye which euery one brought should priuily be conueighed into euery of their sacks There is nothing doon héere Contingentlye or by Haphazard For by these meanes it behoued them to be constrained to kéepe touch to the end they might hasten their returne into Egipt to know more neerelye the Lords will and pleasure in time conuement Verilye they finding their money in their sacks could not otherwise iudge but that God caused it so to be What is this that God hath doon vnto vs say they Wherfore their Corne being spent partly to restore their suspected money and partly to deliuer Simcon out of captiuitie they are compelled to goe againe into Egipt and to carry Beniamin their yongest brother with them as they had promised Genes 43. neither could they procure corne to be brought them by any other meanes But whilest they going away the second time their father Iacob praieth and wisheth wel vnto theÌ„ in this wise God almighty giue you mercy in the sight of the man that he may deliuer vnto you your other brother this Beniamin the godly olde man giueth a notable testimonye that he dooth ascribe onelye vnto God alone whatsoeuer should happen or betide neither beleeueth he that any thing could fall out Contingently or without cause But neither is it in vain that at their fathers commaundement they carry giftes with them also This was conuenient for those that should not only by a vaine and long custome in a receiued kinde of gesture but also verily and in deed giue reuerence and woorship And in that Ioseph wheÌ„ his brethren were come commaundeth them to be brought into his house and great chéer to be prepared for them afterward also maketh merry with them it auayleth to this end and purpose that they beholding so great a dignitie and power might be moued to the greater reuerence which thing they them selues doo after a sort confesse when as the Scripture maketh mention they saide they were brought in to th' intent that beeing circumuented they might be brought into bondage and for feare of so great a mischéefe they declared to the steward that they had brought the money againe without fratâ—de that was found in their sackes And afterward the siluer cup by Iosephs procurement being bestowed in Beniamins sacke Genes 44. was a mean most fitly deuised whereby they might be admonished to yeeld themselues willingly to Ioseph into bondage as the woordes of Iuda doo not obscurely signifie God saith he hath found out the wickednes of thy seruants beholde we are seruants to my Lord both wee and he with whom the Cup is found To which ende appertaineth the long oration made there touching that matter At the length when the brethren had now so oftentunes woorshipped him so oftentimes saluted him as their Lord and Master Ioseph séeing the true meaning of his dreames to be fulfilled openeth him selfe Genes 45. vnto them signifying that he is the very selfesame Ioseph whom they long before had solde to the Ismaelites trauailing into Egipt and to the end he might rid them of feare he eftsones repeateth that he was not sent thither of them but of the Lord and that verily to the safetie and preseruation of them all And certes with so many sundrye euents and dangers comming betwéen growing in no wise by Contingence or Haphazard ought that once to be perfourmed which the Lord had preordained touching Ioseph and by what meane God prouided in the cause of Ioseph such an end by the same also prouided he all thinges which he knew would be necessary and fitte to the same end Last of all wheÌ„ the olde father Iacob Genes 46. goeth with his whole familye into Egipt that it came to passe by Gods disposition euery man may vnderstand euen by his
of Iemini He layeth alike both the wicked attempts of Absolon and desperate saucynes of Simei vpon the prouidence of God It followeth in the same place Suffer him to cursse for the Lord hath bidden him note that he saith bidden It may be that the Lord will look on my affliction and do me good for his curssing this day By which woordes it plainly appéereth that wicked Simei brast forth to so heinous a fact by the very wil and impulsiō of the Lord himselfe but yet that the Lord can when it pleaseth him turne the malice of Simei to Dauids good Now how in like manner through the disposition of Gods prouidence the counsell of wise Ahitophell was ouerthrowne by Hushai according as Dauid had desired may out of that lōg narration Chap. 17. be sufficiently vnderstood but chefly out those woords of the scripture which are added afterward The Lord had determined saith he to destroye the good counsell of Ahitophell and the cause is added comprehen ding a reason of the whole matter That the Lord might bring euil vpon Absolon Therfore the Lord gouerneth mens mindes and willes yea and inclineth them after a sorte so as they are caried after euill and whatsoeuer is heer 's doone by Absolon is doone by the Lords disposition By like reason it came to passe that Ahitophell was so fierce cruell against his owne life that he went and hanged him selfe In that behalf it pleased the Lord to reuēge his trechery and to bring to passe that euill counsell according to the Prouerb might be seene to fall out worst to the counséllour himselfe Further touching them that were sent vnto Dauid to show him the counsell of Hushai and likewise through what policye they were saued from their enemies hands by a woman it were long to declare yet in the mean season that all things were doon by Gods prouidence it may sufficiently appeer by those things that are spokē of Hushai which fled at Dauids commaundement For looke from whome the end floweth and from the same also without question must be deriued the meanes tending to the same end Now the things that follow Chap. 18. touching the conflict of both the armies touching the twenty thousand that were slayne of Absolons parte and touching the miserable end of Absolon himselfe that they can by no meanes be referred to contingence or haphazard the very woordes of the Scripture doo aboundantly testifie wherby whatsoeuer came to passe is ascribed onely to Gods prouidence For so we heard before That the Lord would bringe euill vpon Absolon And in this self same Chap. 18. Ahimaaz saith of Dauid The Lord hath deliuered him out of the hand of his enemies Againe the same man to Dauid Blessed be the Lord thy God who hath shut vp the men that lift vp their hands against my Lord the King And immediatly after Chusi also saith vnto him The Lord hath deliuered thee this day out of the hand of all that rose vp against thee We sée cleerly they all doo confesse that euery thing was doone by the wil and dispensation of God and that it cannot be said without the greate iniury of Gods name that any thing came to passe casuallye or by chance-medley Thus much of Absolon and I think inough For in that Dauid after a sorte did beare héere a type of Christ and they that cleaued to him a type and figure of the Church on the other side in that Absolon with his adhearents shadowed out the persecutors and enemies of the gospel and that by the diuine prouidence so ordaining as in many other actions of the holy Fathers we know a type and figure of thinges to be accomplished by Christ apéered there is no cause why we should enter now into this field Verily I suppose that these two examples are of vs in such wise discussed and declared as that euery man heerafter may easilye without any difficultie by himselfe finde out and determine in other holy discourses also by like occasiō the places commending the force power of Gods prouidence especially séeing there is scarce any narration to be found in the holy Scriptures wherin are not some such places intermixed and that almoste appéering manifest to sight And it behoueth vs to iudge that it was procured by the singuler purpose and counsell of the holy ghost that such and so many places do euery where come to hand For why they doo not only preach and set foorth Gods prouidence woorking al in al things which in trueth can neuer sufficiently be blazed and displayde as it deserueth but also further they comprehend manifolde and the same most swéete and holesome doctrine For they will vs especially to acknowledge our owne weakenes and miserie they admonish vs to learne to depend wholy vpon God alone to commend all our actions all our life long vnto him they stirre vp faith in vs they inuite vs to continuall inuocation of the grace and helpe of God they counsell vs to take in good parte whatsoeuer happeneth amongst men and so they moue vs to modesty patience long sufferance finally they propound vnto vs in all thinges that come to passe the diuine power goodnes righteousnes attentiuely to be marked and euer more to be praised Séeing therfore these places are such let no man be of this minde to think that they are carelessely to be passed ouer Wherfore by all these things we haue sufficiently and cléerely enough proued that neither to Fate or Destiny nor to Chaunce nor to Fortune nor to Contingence or haphazard may any place be giuen at al in our sacred philosophye where iust regard is had of Gods prouidence and the same worthily esteemed Whither the Prouidence of God imposeth a necessitie to thinges prouided Chap. 6. NOw some men may say If nothing at all commeth to passe Contingentlye or by Haphazard nor nothing by necessitie of Consequence then it followeth that all thinges come to passe by necessitie as they call it Absolute yea and that all thinges that happen are accomplished by a certaine vnchangeable and vnauoydable necessitie so as they cannot possibly choose but be doone And is this in any wise to be graunted To this obieicton or question we will answer in fewe woordes 1 First if we list not to striue about woords or sentences but are content to vse those that we see oftentimes to be met withal in the holy Scriptures nothing forbiddeth but that we may say simplye that all thinges come to passe by necessitie and that it is impossible but the thinges should be accomplished which the Lord hath ordained to be doone For after this sort Christ him self saith simply It is necessary that offences should come It is impossible but that offences should come againe All thinges must be fulfilled which were written of him by the Prophets And thus it was necesserye that Iudas should sell and betraye Christe to the Iewes for mony it was necessary that Peter should deny Christ thrice it was
vnto him redoundeth the whole praise of power iustice and goodnes and we purchase to our selues eternall destruction Concerning which matter we haue spoken elswhere To conclude therfore séeing Gods prouidence is the perpetuall and vnchangeable disposition and administration of all thinges and from this the will of God can in no wise be seperated for whatsoeuer God prouideth it is certaine also that he willeth the same and againe whatsoeuer he willeth it is certaine that he prouideth which is it selfe also perpetuallye one and the same and immutable and that whatsoeuer the Lord willeth is of necessitie accomplished doubtles al Godly mindes doo sée and perceiue that as all thinges are administred by Gods prouidence so also come they to passe by necessitie to which effect Augustine also De Libero arbitrio lib. 3. Cap. 3. is not afraide to say That the Lords will is our necessitie Howheit least I should altogither passe in silence what the Schoole-men haue iudged concerning this present question as being desirous to conceale if any thing make against vs certes I finde that Thomas Aquinas one of the chéef ringleaders among them doth vnfolde himselfe with this distinction in quest 22. articulo 4. of the first part of his Summary look saith he to what effectes God hath prepared necessary causes they must of necessitie come to passe and to what effectes he hath prepared contingent causes they must contingently come to passe And againe in the same place It commeth to passe infallibly and necessarilye which the diuine prouidence disposeth to come to passe infallibly and necessarily and it commeth to passe contingently which the diuine prouidence will haue to come to passe contingently But vpon what foundation I pray you are these distinctions grounded Againe is not this to teach ignotum per ignotius and to put forth one obscure thing by an other For how canst thou tell what causes are necessarye or contingent with God and what he hath ordained to be doone either by the one or by the other Last of all what els is as yet said then that howsoeuer at length any thinges come to passe the same come to passe by Gods dispensation and by his immutable will Thou séest therfore plainely that these distinctons are certaine snares of woordes wherwith the vnlearned are intangled and caught in such wise as they cannot look ouer neerely into the trueth and referre all thinges onelye vnto God giuing all glory to him alone How much better doth Cardinal Caietanus weigh this cause who in the Commentaries which he put forth vpon the Summary of his great master Thomas doth sufficiently signifie that these reasons doo not satisfie him and among other thinges he saith expressely that that which is once ordayned of God is of necessitie ineuitable touching God and therfore also of necessitie ineuitable simply as well as touching God And we may gather out of those woordes which he addeth that he would haue saide much more to this purpose but that he feared other mens iudgementes touching himselfe Wherfore he that is wise will holde and defend that opinion which he séeth to be most agréeable with the phrases of the Scripture and to auaile most to defend the dignitie of prouidence and to set forth the glory of God That the thinges which haue hitherto beene declared touching the Prouidence of God auaile very much as well to many other spirituall commodities as also especially to the fetching of comfortes from thence againste all perilles and dangers whatsoeuer Cap. 7. HItherto I suppose all thinges in a maner which are necessary to be knowne to the iudging and speaking aright of Gods prouidence haue of vs beene discussed and certes our treatise is drawen to a further length theÌ„ we thought it would Now the matter requireth we turne our speech to that thing which we chéefelye intended throughout this whole woorke that is to say that we begin to shew how a more plentifull matter of consolations cannot from any other place be ministred to aflicted mindes then out of the diligent consideration of Gods diuine prouidence And verily it is not either for vaine ostentation or for the exercise of the witte neither to stir vp contentious and tragicall disputations and much lesse to féede or nourishe fond curiositie whereby a number delight to deuise many thinges touching high and misticall pointes which they themselues doo in no wise vnderstand that a godly minde must be conuersant in the inquisition of these diuine and therfore difficult matters but either to increase in our selues and other of our brethren holesome doctrine or to gather fruitfull exhortations which we may applye as occasion shall serue to the slothfull and dull or to the reprouing of those that are vnhappily fallen into wicked opinions or mischéeuous deédes or to be short to the drawing foorth of comforts and consolations wherby their spirites that are troubled partelye with inward and partelye with outward distresses may in time bequickened and reuiued For vnto these endes as to the right scope and marke that all our knowledge of diuine matters is to be directed we are taught by the Apostle Rom. 15. and 2. Tim. 3. If for any other causes knowledge be gotten it is then fit not to edifie but to destroy onely and becoÌ„meth pernitious both to the teacher himselfe and also to the schollers And albeit out of this present treatise touching Gods prouidence might be drawen manifolde aswell doctrine and exhortations and reprehensions as also other very profitable necessarye instructions yet neuerthelesse accordingly as we vndertook to doo at the beginning of our woork beer in cheefely shall our spéech be spenâ— euen to declare and shew that it is most auaileable to the procuring of comfortes against all perrills and dangers whatsoeuer onely we will promise a fewe things touching the excellency of this doctrine Wherfore that this maye the better be doon of vs if shal be conuenient bréefly to call to remembrance the principall heads of those things which we haue discoursed touching prouidence and to drawe them all as it were into a summary conclusion 1 First therfore we haue defined the prouidence of God to be a perpetuall and vnchangeble disposition and administration of al things that be Which definitioÌ„ we did eftâ—ones with manâ— and forcible testimonies of the holy scripture make both more cleere and certaine rendring a reason besides of euery woord put therin so farrefoorth as the matter seemed to require 2 But least any man deceiued by the subtill perswasions of mans reason or by the craftye snares of Philosophers flowing from mans brayne might thinke that the force of Gods prouidence could not stand and so suspect it to be a thing of nothing we brought forth certaine argumentes which the deceiuers are wont to vse and foorthwith conuinced them bringing in steade of them both manye other and of farre greater waighte which proued moie cléere then the light at noone daies that God hath a speciall care of all thinges created 3
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
all the bookes of the Bible more fit and agreeable to our purpose Wherfore we will vndertake to expound the same now at this present which if we shall doo not to so good a purpose as we desire yet at the least we hope to some fruit and commoditie of the godly And first forsoâ—the we will premise some thinges touching the argument of the Psalme that all things may become the more clèere and euident Who was the author of this Psalme it appeereth not sith there is no name prefixed vnto it Certainlye that it is a woorke of the Holy-ghost and put forth by some notable man of God it is out of controuersie It might be reckoned amongst the Psalmes of Dauid as many will haue all those that haue no title prefixed vnto them to be counted for such except peraduenture it may be thought to be of the number of them that were vsed to be sung after the returne from Babilon of which sort that some are extant it is easie to iudge But neither hath this present Psalme any title among the Hebrewes wherby may be gathered any certainty either touching the occasion or vse of it Though indéed the Greek books cary prefixed Alleluia which woord offreth it selfe oft times in the Hebrue in maner of a title set before and it sheweth that such Psalmes were amongst other chosen out to praise Gods goodnes mercy power to giue him thanks For the woord 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Hebrue signifieth as much as when we say Praise the Lord. It is compounded of the woord 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifieth to praise to reioyce to shine to illuminate and of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is one of the ten notable names of God and it signifieth the Lord deriued as many will haue it of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is to be applyed vnto God because he giueth vnto all thinges their béeing Augustine reporteth that Alleluia is twice prefixed and he addeth an interpretation why it is so but sith thou seest that it is not so much as once found in the Hebrue thou perceiuest that his labour is in vaine and that Augustine was deceiued by some impudent persons which durst of their owne heads now and then foiste in or pluck out some things clean contrarye to the trueth of the Hebrue when yet there was no néed neither was it expedient Now what is conteined in this Psalme or how many partes there he of it It teacheth especially that in all things that come to passe héere bylowe the prouidence and mercye of God doo mightily preuaile and therfore that it ought of all men diligently to be considered that they might take occasion therby to praise God and giue him thankes And to the end he might declare and shewe how and after what sorte we ought to obserue Gods prouidence and goodnes in all things he propoundeth certaine euident examples to wit how some men are seene oftentimes by the will of God to be pressed downe with most greeuous calamities and the same againe when they haue called vpon God for helpe to be mercifully deliuered out of their miseries By means wherof doubtlesse men may throughlye he perswaded touching Gods prouidence and mercy and ought all to be mooued to praise and magnifie God Full wel saith Rabbi Dauid Kimhi the Hebrue that in this Psalme it is taught that nothing is doone among men by Chance or Fortune but that the wicked by Gods prouidence are afflicted for their sinnes and againe that the same by Gods mercy are set at libertie that so they might necessarily sing praises vnto God But much more cleerely will this whole matter be perceiued if we shall bréefelye vnfold the number and order of the partes of the whole Psalme In the first place is put the proposition and euen a breefe summe of the whole Psalme wherin he inuiteth all people to praise God for his singular goodnes mercy This proposition is conteyned in the two first verses Then followeth the confirmation wherin he proueth by certaine memorable examples and drawen for the most part out of the common course of life for why these are most apt and fit to teach how the prouidence and mercy of God are apparantly to be séen in al things The first example is touching those that are pressed with pouertie and béeing driuen out of their natiue cuntry are enforced to wander and to suffer bannishment whome yet the Lord by his mercy succoureth in prouiding them a place where they may rest This example is accomplished in fiue verses wherunto is added a conclusion hortatorye consisting of two verses wherin all men are inuited to sing praises vnto God for such a woorke The second example is touching them that for some great offences or other causes are cast into prison and yet neuerthelesse are by the Lord in his good time set at libertie handled likewise in fiue verses with a conclusion hortatory also as before annexed in two verses The third example is of such as for their wicked and vngodly life are punished of God with sundry diseases laid vpon them but are again through Gods mercy restored to health It is coÌ„prised in foure verses with a distichon added in stéed of a conclusion hortatory The fourth example propoundeth the dreadfull dangers of Saylers and Seafaring men and how God yet in the mean time doth mercifully saue and preserue them There are of this eight verses with a distichon added in steede of a conclusion hortatory The fifth proofe is vaâ—iable and mixt for it propoundeth examples of great alterations in cuntries common-weales noble men commons and héerby for because some region or cuntrye is made now barren now fruitfull and againe cleane contrary of fruitfull barren likewise some people becommeth one while strong and mighty and again in the turning of a haâ—d weakened and cast down further Princes are euen now placed in the highest dignitie and within a while after are throwne downe headlong to the ground also the coÌ„mons being before oppressed are set frée declareth that the prouidence and goodnes of God are highlye to be magnified and extolled These thinges are discoursed in ten verses without any hortatory conclusion following and so endeth the confirmation Lastly there is one verse added to be taken for a Conclusion of the whole Psalm and that so much the more rightly because that in one woord it repeateth the summe of all that hath beene said yea and answereth most finely and sitly to this proposition By these things euery man may easilye iudge of the matter and partes of this Psalme If thou wouldest know the kinde of the action or cause then seeing that both in the beginning and end and oftetimes also in the middes we perceiue open and manifest exhortations and that all thinges tend to this purpose namely that men might be stirred vp to praise God for his excellent goodnes shining most cleerely in all thinges it is a plaine
were sent vnto them as Christ also him selfe casteth in their feeth But this is not all for euen after the gospell was reuealed wherin it was propounded that they should repent and beleeue in Iesus Christ and through him obtaine remission of sinnes they despised this counsell of the Lord. And therfore also the Lord humbled their hart through heauines whilest namely he permitted them to fall into greater sinnes and abhomination and to be vexed and abased by their hypocriticall woorkes and that truelye without any fruit at all For why by their most painefull and laborious obseruations of the lawe and traditions they were so far of from receiuing any reward that they also the more offended so they stumbled that they fell down and there was none able to helpe them vp Not Moses not Elias no nor any mortall man liuing And yet if any of them were pricked in their hartes at the preaching of Peter or Paule so as they asked what they should doo as we read Act. 2. that some did and if they craued mercy through Christ God then no doubt had pitie on them he deliuered them from the captiuitie of sinne death the deuill and restored them into the libertye of faith life and the Holy-ghoste Howbeit we maye not vnderstand these thinges of the Iewes alone as though they onely had sustained spirituall captiuitie and were deliuered from the same Augustine interpreteth it of euery one that féeleth himselfe bound so as he is letted from well dooing He cryeth out saith he in this necessity to the Lord The Lord deliuereth him out of his necessities he breketh the bands of difficulty setteth him a work with equitie it begineth now to be easie vnto him which before was hard difficult as to abstaine from euils not to commit adultrye c. The Lord could giue vs this without difficultie but if we had this without difficultie we should not acknowledge the giuer of this benefit For why if he could do a thing so soon as he would and felt not his affectioÌ„s striuing against him neither his soule ouerburthened with bands to be wounded and hurt he would attribute to his owne strength that he felte himselfe able and so the Lord should be abridged of the praise of his mercies So much saith Augustine But we doubtles will expound it grossely after the same way that we haue begun of the outward perils and dangers which are wonte oftetimes to fall out in this life and from the which all men through the Lords goodnes are deliuered This is therfore the second proof to declare that the Lords goodnes and mercy shutteth in all things borowed from the example of those that for any cause whatsoeuer are drawen into prison where infinite miseries are to be endured fith they liue there in very do â—e as persons now quite cast out from all fellowship of men and bannished the whole world and yet in the meane time cannot tell whither they shall euer be deliuered or no. Which aduersitie doubtles is not without cause accounted one of the greatest miseries that can happen vnto man And therfore would the Holy-ghost expresse and declare this wofull state and condition with most choice and picked woordes First he saith That they sit in darknes And this no doubt is a cace most hard to be barred from the sight of this common light Secondly In the shadow of death he meaneth that that state of life dooth not much differ from death yea and that euen death somtimes is to be wishes in comparison of such miseries Who addeth yet further Beeing fast bound in miserie and yron he giueth to vnderstand that many other miseries are annexed to imprisonment as yron pinching and wringing hard diuers partes and members of the body as the necke the handes the feete likewise hunger thirst colde lack of lodging want of sâ—eepe the lothsomnes of vermine and filthy sauours diseases the company and counsell of men remeued their helpe and succour denied finally all things taken away that might serue for any manner of solace or comfort And so are all thinges heere set downe in these fewe woordes as that they might moue vs the more willingly to take pitie of them that are kept in prison and that we might the more neerly be acquainted with their miseries Because they rebelled The cause of the calamitie sâ—it of God is by the way put in There are indeede diuers and sundry causes for the which men are brought into captiuitie but héere is one named as cheefe to witte the contempt of Gods woord or disobedience against God which sinne is in trueth the original and wel-spring of all euils They that contemne the woord of God it cannot be but that they fall into many other horrible sinnes also for the which they are at the length drawen into prison And so howsoeuer a man deale it behoueth him to referre all other sinnes to the contempte of the woorde as to the first principall cause yea and the penaltie also which is incurred therby must in like manner be referred to the contempt of the woord We learne out of this cause after this sorte declared 1 That calamities are sent from about and that by the iust and good will of God 2 That they are sent for our sinnes that in our punishment Gods iustice may appeer 3 That God dooth greeuously punishe the contempt of his woord touching which matter there are many testimonies extant in the Scriptures 4. That God dooth most seuerely punish those that doo not only contemne the counsell of the Lord and his knowen trueth but also abhorre it handle it dispitefullye and besides seeke to suppresse and extinguishe it But if so be we would looke when we are afflicted aswell into our sinnes as into Gods iustice which doth too too lightlye punishe vs in respect of our deserts certes there might be raised from hence no small matter of comfort And he humbled their hart An amplification of the miseries wherwith captiues are ouerwhelmed from the greater effect of Gods wrath As though it were not enough for wretched men to be tormented through-out their whole body the Lord will haue them also to be vexed in their hart minde that now there may be no part of man lefte free for to feele any ease or comfort So then all hope of help and succour is described to be taken from these men and nothing to remaine but vtter desperation And although the hart be greeuously tormeÌ„ted with sorrowes and heaunes for outward and temporall thinges as for the losse of house goods wife children c yet is it most of all perplexed when the minde and conscience is shaken with the greatnesse and horror of sinnes and with the contemplation of the most seuere iudgement of God For why an vnquiet minde and a troubled conscience is a most cruell hangman tirant But thou seest that it is most cleerelye saide heere that the Lord himselfe humbleth their harts wherfore we learne againe heere
in this place 1 That miseries of all sortes are sent of the Lord. 2 That miseries are sent for sinnes and not only externall but also internall wherewith the conscience is troubled 3. That no helpe or succour can doo vs any good but so far-foorth as the Lord hath ordained 4. That in seeking first and before all thinges for helpe we must seeke it rather from the Lord then from any creatures First seeke the Kingdome of God saith he and all these thinges shall be ministred vnto you And Except the Lord buylde the house they labour but in vaine that builde it c. Psal 127. And when they cryed The second part of the proofe touching their deliuerance And the verse is interlaced It is to no purpose to repeate the thinges that haue beene before declared For he brought them out Beholde againe the Lord dooth all in all He woundeth and he healeth he maketh the hart sorie and he maketh it merrie Albeit it may seeme that second causes doo somewhat to the deliuerance of the afflicted yet the matter commeth to this point that all things ought to be ascribed onely vnto the Lord to whom it seemeth good to woork effectually by second causes as by fit tooles or instruements So Peter Act. 12. was indéede by an Angell brought out of prison and yet afterward beeing returned to the brethren he telleth them how the Lord had deliuered him 15 Let them therfore confesse before the Lord his louing kindenes and declare his wonderfull woorks before the Sonnes of men 16. For he hath broken the gates of brasse and brast the barres of yron asunder A conclusion hortatory as in the proofe before going with a repetition of the cause drawen from the premises for the which all men ought to â—ing praises vnto the Lord. But inasmuch as hâ—â—â—â—eth heere inespeciallye with those men that are endangered for the contempt of the woord this place is diligentlye to be noted for the time that now is For vndoubtedly we ought to iudge that as imprisonments so also all other publike calamities whatsoeuer happening thick and threefolde to men in these daies haue beene sent for the contempt of Gods woord Wherfore it behoueth vs to be awakened as out of a dead sleepe to esteeme more reuerently of the woord of God that we may willinglye heare it and indeuer to liue after it Neuerthelesse though it be saide heere that the wicked suffred imprisonment for the contempt of the woord yet is it not meete to iudge by and by that al those are wicked or contemners of the woord whom we see to be cast into prison For euen the Godly also doo fall oftentimes into the like danger which also commeth to passe for those causes which we haue noted before when we proued that calamities are sent of God iustly and for our great good benefite But for this cause especially speaketh he of the wicked that therby we might be giuen to vnderstand that the comforte touching deliuerance from such a danger to be looked for belongeth indifferently both to the godly and vngodly For if so be God â—â—liuereth the wicked out of adâ—â—â—â—â—tiâ—â— how much more will he deliuer the godly and elect And there is no doubt but that the Holyghost would therfore paint out the wicked punished for their sinnes and afterward deliuered rather then the godly that namely by this occasion Gods mercy might be enlarged and appéere to be the more famous and notable For séeing he vouchsafeth to heare graciously euen the enemies of his glory and such as haue deserued nothing but wrath and eternal damnation when they haue called earnestlye vpon him for his mercy and deliuereth them from the miseries wherwith they are oppressed this doubtles is a token of rare and singular clemency if we shall speake after the manner of men and Gods bountifull goodnes is by this means more ennobled renowmed then can possibly be vttred or expressed For why this is the proper and peculiar woork of God Wherfore all sorts of men indifferently aswell the godly as the wicked for what cause soeuer coÌ„ming into the perill of imprisonment ought to be partakers of this present comfort and to drawe vnto themselues the things that are héer spoken as touching Gods prouidence and goodnes If a man therfore beeing falsely accused and void of all blame be cast into prisoÌ„ as Ioseph was if any man be so ill dealt withall only to satisfie the lust and plâ—asure of a tyrant as Herod held Peter in prison to corry fauour with the sickle multitude if any man suffer as much for reprouing ouer sharply of sinne and for his constancy in defending the trueth as Micha Ieremy Iohn Baptist and many of the Apostles were delt withall finally if any man for offences committed as Pharaohs baker dayly marry malefactors are be subiect to the like danger let him cal vpon the Lord with his whole hart and there is no doubt but by faith he shall obtaine mercy as this proofe plainely testifieth that the conteÌ„ners of the woord were delinered Further wheÌ„ he speaketh of imprisonmenâ—â— it seemeth conuenient that we vnderstand such other miseries also to be ment as are annexed to imprisonment or as are wont for the most part to follow it as great and gréeuous accusations torments the iniquitie and crueltie of the iudge reproches and reuilements paines or penalties set and to be short the most bitter sentence of shaw full death which things vndoubtedly dover and torment the minde more then can in words be expressed But because to stand particularly vpon euery of these would be an infinite worke we think it sufficient for vs if by the way we admonish that against all those crosses in like manner as against the discommodities of imprisonment manifolde consolations may be drawen out of those thinges which haue hither to béene declared 17 Fooles by reason of their transgression and because of their iniquities are afflicted 18 Their soule abhorred all manner of meate and they were brought euen to deaths doore 19 Then they cryed vnto the Lord in their trouble and hee deliuered them out of their distresse 20 Hee sent his woorde and healed them and they were deliuered from their diseases They that expound this Psalme touching sprituall daungers onely appertaining to the soule say that it treateth heere of such as after they haue beene once glutted with the woord of God where before they wandred in the wildernes and were long pyned with hâ—uâ—er and where the impediments which letted theÌ„ from well dooing are taken away and remoued do yet begin againe to loathe and contemne the worde of God their spirituall foode neither do they passe any more for the word but are stâ—â—k and remisse in well dooing yea altogither cold and frozen An example of which matter was to be seene in the Iewes which had the law and diuine oracles yet they liued not ther after but as dogges returning to their old vomit as though there had no
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
be inhabited wher before were waters againe the waters haue ouerslowed possessed all things where before were habitable cuntries it is no hard matter to proue out of the Philosophers Historians and Poets Our Tertullian in his Apologeticus and Booke De Pallâ—o hath many things agreeable to this present place Rhodos and Delos two Ilandes in the sea came sodeinly forth to light To the Cyclads were adioyned Ilands by little and little now some and then some Homer in his book 4. of Odyssea recordeth that from the Iland Pharos into Egipt was the distance of a night and daies sayling all which space is now annexed to the firme land Touching which thing also Pomponius Mela writeth in his book 2. and Lucan in his book 10. If we may credit Herodotus the Sea sometimes from aboue Memphis to the mountaines of Ethiopia went all oouer The same testifieth that it flowed verye nigh to the Temple of Diana of Ephesus On the other side whatsoeuer is between the towne Rhegium and Cicelie that was once champeon ground now it is a great and large Sea many Authors witnessing the same as namly Tertullian in his Apologeticus Solinus Iustine in his booke 4 Virgill in his booke 3. of Eneidos Sylius Italicus booke 14. Philo in his booke De Mundo writeth that the thrée cities Egira Bura and Helice were by the violent rage of the Sea swallowed vp Yea and the Iland Atlas as Plato mentioneth in his Timeo with a certaine portion of Asia and Aphrica through Earthquakes and strange floods continnuing by the space of fower and twentye howres sanke sodeinly downe and was ouerwhelmed of the sea Which sea by that misfortune became verye rough and dangerous and in no wise afterward passable or saileable By these things we may easilye vnderstand that such not able and memorable alterations as are héere spoken off doo not seldome times come to passe And there are fiue metonymies or denominations when as to signifie barrennes he putteth the desert a thirsty place the dry land and salte licour For in such places nothing is wont to growe Where the fresh water runneth not nor the raine conueniently moâ—â—ieneth there doubtles is neither sowing nor reaping as in fandy places on the shore and on the tops of hils is to be séene Likewise where the earth is salt and brackish or Salte is digged there dooth not lightlye growe any thing Phynie in his booke 31. chapt 7. saith that all and euery place wherein salte is found is barren and bringeth forth nothing Whither it séemeth to belong that Iudges 9. Abimilech when he had subuerted the citie Sichem did sowe salt there signifying that he would make that place from thence-foorth vtterlye barren and void of habitation To the like effect there is extant a threatning in Ieremy 17. Cursed be the man that trusteth in man and maketh flesh his arme and withdraweth his hart from the Lord. For he shal be like the heath in the wildernes and shal not see when any good commeth but shall inhabite the parched places in the wildernes in a salte land and not inhabited Blessed be the man that trusteth in the Lord and whose hope the Lord is For he shal be as a tree that is planted by the water which spreadeth out her rootes by the riuer c. In these woords of the Prophet thou seest in like manner fertilitie to be signified by wateringes and moystures as also in this place are put floods water springs pooles of waters For the wickednes of them that dwell therin The cause why such alterations are bâ—ought vpon lands as also vpon the soile and vpon the Sea The Lord saith he dooth it purposing to punish by bis iustice the sinnes of the inbabitants And so commonly commeth it to passe where a Cuntry is fruitfull and plentifull in all things there the inhabitantes for the most part through the plenty of things fall to idlenes from idlenes to wantonnes and the vices that flowe from thence Which when it commeth to passe the Lord being prouoked to wrath sendeth barrennes and many other aduersities till as by little and little they either repent or els are vtterly destroyed Such alteratioÌ„s of cuntries cities commonweales we may sée dayly Examples we haue at this day most cheefly in Italy which is a most happy and fruitfull cuntrye but with how great calameties haue we seene it battered and shaken though it hath not béen vtterly ouerwhelmed with waters And heer fall to the ground the causes of alterations which the Philosphers are wont to bring and alleadge saying that through a certaine necessitie and force of the superior bodies gouerning these inferior things hoere belowe the lands and â—eas 〈◊〉 keepâ— this order of nature that bâ—acertain interchangeable course and compasse they are 〈◊〉 while better another while worsse euen like as we see man also to be dealt withal who first of all in his infancy and childe hoâ—de is weake and without strength but afterward growing in yeeres he gathereth strength and commeth at length by little and little to great perfections but then again when age commeth on he droupeth and decayeth Thus I say they suppose the case to stand generrally with waters and lands through a certaine force 〈◊〉 power of the superior bodies ruling al interior things and of this opinion was aswell Aristotle in his Metcorologiks as also Strabo in his book 17. and other moe disputing of these matters But in this place it is expresselye saide that al these thinges are wrought by the Lord himselfe and euen then verily when it pleaseth him to reuenge the sinnes of men the inhabitants or otherwise to declare sâ—t forâ—h his iustice power and goodnes Therfore whether such changes and alterations doo fall out sodeinly or slowly and more leisurely whither by hidden causes or by open and manifest as if earthquakes inundations of waters or such like means goe before it behouâ—th not to determine by and by that they come to passe by a certaine entercourse of thinges or contingently but by the determinate will and purpose of the Lord which yet notwithstanding men cannot alwaies perceiue and sée Wherfore we learne againe héer very cleerly that all things which happen in this worlde are ordered and disposed by Gods prouidences and that crosses are sent for the sinnes of men and benefites giuen fréely through the onelye mercy and goodnes of God againe that God will alwaies illustrate set foorth his iustice power and goodnes And al these things ought we in the like euents whilest namely through tempests through caterpillers and other vermin destroying the fruites we haue a barren yeers and scarfety of victuals or are in danger through infection or distressed by any other meanes not much vnlike to turn them â—o our comfort and consolation And there he placeth the hungrie The second example prouing Gods goodnes and prouidence to be preeminent and to beare swaye in all things drawen from the alterations and sondrye successes
destinie ought to be auouched nor chaunce or fortune nor contingens or haphazard to be graunted where the due knowledge of Gods prouidence is and the same woorthilye weighed and esteemed Lastly also we haue discussed this question namely whither Gods prouidence dooth bring necessitie to thinges prooued or no. Which points thus handled and discoursed we came to the second parte of our woorke and shewed at large and as far foorth as the method of our matter seemed to require that al the things which were taught by vs of and concerning Gods prouidence auayled verye much aswell to manye other spirituall matters as also especially to the fetching of comfortes from thence against all kinde of perils and dangers whatsoeuer Last of all we haue added also a Psalme preaching most plainely and plentifully aswell of Gods prouidence as also of the comforts to be looked for from the same It remaineth that you my good brethrē vnto whom these petie matters of ours shall come doo rightlye vse them and apply them as much as is possible to your benefite and commoditie I doubt not but many might haue put foorth better things and I dare be bolde to say this that we also could without any great difficultie haue brought many other thinges fitte for our purpose but these same things I hope I had almost sayde I am sure and certain will minister great and excéeding profit to godly mindes and I trust will satisfie all those that being carried with no curiositie haue learned at least to be contented with meane and measurable matters And to the intent that all men might imbrace these things with the more cheerefulnes of minde it were conuenient to adde too some things touching the profitablenes and necessitie of the knowledge of Gods prouidence but for the godly I am perswaded this thing is not greatly néedfull and as for the rest it is better the experience should perswade this matter vnto thē whilest they shall perceiue in the time of their troubles that by the consideration of Gods prouidence woorking all in all they are somewhat eased of their greefs then that they should be brought to confesse it by a certain eagernes of speech This can I say bréefly with our Psalmist He that is wise and rightly enstructed in the knowledg of Gods prouidence will obserue and marke all those things that he seeth to come to passe in this world by the wil of the Lord vndoubtedly he shal vnderstand that euen in al the aduersities which are sent the singular mercye and goodnes of God do shine and appeere which doubtlesse is such a thing as the minde may safely rest vpon it In summe I dare be bolde to say that the true blessednes so farfoorth as maye bee obteined in this life is setled in the knowledge of Gods prouidence on the other side that he that is ignorant of this can neuer haue any thing wherwith assuredly to comfort himselfe and therfore is plundged in extreme misery Nay he scarsely perceiueth himselfe to be a man that is not carried with the care of a more neere knowledge of it But it behoueth before I make an end of speaking to adde in two or thrée woordes as they say somewhat touching the true vse of such diuine comfortes as we haue heaped togither in this place So ought they to be taken as that they may procreate and beget in vs other spirituall fruites also that is to say we must in no wise be made secure by them so as we should vtterly shake off al feare and much lesse must we be hardened in our harts and conceiue as it were a Stoicall indolency in our mindes or through a long custome in euilles be brought into a forgetfulnes of God but we must be stirred vp to patience wherby we may take in good part Gods good will and pleasure towardes vs we must be stirred vp unto faith wherby we may praise him and call vpon him for his helpe for our deliuerance and at length being holpen giue him also thanks This ought to be the tiue and lawfull end of all diuine consolations to the which end we also haue put foorth these things And héewithall shal be closed vp our present discourse only this will we repeate with the Apostle and let vs imprint it most déepely continually in our mindes 2. Cor. 1. Blessed be God euen the Father of our Lord Iesus Christ the father of mercies and the God of all comfort which comforteth vs in all our tribulation that we may be able to comfort them which are in any affliction by the comfort wherwith we our selues are comforted of God God will prouide Genes 22. The end Fower Sermons and two Questions As they were vttered and disputed ad Clerum in S. Maries Church and Schooles in Cambridge By that learned Frencheman P. B. D. of Diuinitye And Englished by I. L. Imprinted at London by Iohn Woolfe REuerendo in Christo Parri D. Joanni Mullinsaeo SS Theologiae D. professori nec non Archidiacono Londonensi dignissimo Johannes Ludham in perpetuam grati obseruantissimique animi memoriam hanc suam qualemcunque opellam dicat consecratque Ad Lectorem Decasticon I In wisdomes Schoole who so dooth take delight O Of sacred lore to taste and feede his fill H Him I account the only happy wight N None like to him let men say what they will L Loe then the way who so that list to walke VVnto the hauen of happines I say D Driue no delay spend not thy time in talke H Hast forward fast heere wisdom sage doth stay A Attend vnto her sacred lore diuine M Mark that and then thou shalt be blest in fine I. L. Sermon I. ALbeit in respect of mine office and function in this Vniuersitie I am now and then to preache héere in this place Right deere and welbeloued Brethren yet notwithstanding is this charge fallen to my lotte sooner then I was aware off by reason of the absence of a certaine singular learned man whose turne and course I am now to supplye And this that I may doo I haue chosen from among the Psalmes the hundreth and thirtie three to be expounded vnto you which first to the end the things that shall afterward be spoken of vs may the better be vnderstoode I will read throughout The tenor of it is this 1. A Song of degrees of Dauid Beholde how good and how iovfull a thing it is brethren to dwell together in vnitie 2 It is like the precious oyntement vppon the head that runneth downe vppon the bearde euen vppon Aarons bearde and went downe to the Skirtes or border of his garmentes 3 And as the dewe of Hermon which falleth vppon the mountaines of Syon for there the Lord promised his blessing and life for euermore Before wee come to the explication of this Psalme we must speake a fewe woordes touching the title of it Wherein is conteyned both the title of the Psalme and the name of the Author For by
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