again is it héerby concluded that we are of one minde with the Stoikes for that some of them haue confessed that by the name of fate they vnderstand God him self and the will of God In which sence Aristotle aswell in other places as in his booke de Mundo saith that the only high God is called by diuers and sundry names by reason of the diuers and sundry effectes which he woorketh and amongst other names he attributeth vnto him also the titles of anankes eimarmenes pepromenes adrasteias c that is to say of necessitie fate or desteny veÌ„geance or reuengement c. And Seneca in his booke of Epistles 18 out of Cleanthes the Stoike reciteth these verses O Mighty Father ruler of the Skye Lead and conduct me whither that thou please No cause of stay shall let me but that I will thee obay beholde I come with ease But put the case I were vnwilling yet I follow must although it greeue me sore And beeing euill I must not stick nor let to doo the thing that lawfull was before Euen for the good t' accomplish euermore The fates doo lead the willing wight alwaies Th' unwilling eke they drawe to all assaies Where in the last woordes as S. Augustine interpreteth them Seneca most euidently calleth by the name of Fates that which in the first verse he had tearmed the will of the almighty Father The same Seneca in his 3. book de Beneficijs speaking of God This same saith he meaning God if thou shalt call him fate or desteny thou shalt not doo amisse For fate is nothing els then an inwrapped course of causes and he is the first cause of all thinges of whom the residue depend Albeit therfore the Stoikes haue in this wise transferred the name of Fate vnto God him selfe yet that it is neither fitly doon nor after that manner that we place prouidence in God it is prooued euen by their owne assertions as they that doo seperate their connexed or fatall causes farre off from God besides that they deuise many other thinges touching Fate which to applye vnto God were hainous wickednes Heerby therfore it plainely appeereth that the Stoikes doctrine of Fate can by no meanes be compared with the Euâ—â—gelicall doctrine of Gods prouidence We will adde a further matter that enen the very name of Fate is to be shut out from amongst us heerafter if we couet to retaine our religion in her naturall puritie For seeing that as oft as the name of Fate is heard many absurdities doo foorthwith seaze vpon the mindes of all that heare it and such as are clean contrary to the principles of true Diuinitie doubtlesse we are of that minde that the same can in no wise be admitted into our congregations without great feare of dangerous infection let it be reicited amongst those prophane and baine ianglinges which the Apostle 1. Timoth. 6. willeth to be auoided as also we see the holy Fathers especiallye Augustine carefally to haue shunned it Let vs imprint in our minds the saying of the same Augustine against them which out of the place of Iohn 8 No man could lay hands on him because his hower was not yet come would thervpon inferre that the Lord Christ was vnder Fate or desteny If thine hart saith he were not fond thou wouldst not beleeue Fate And that which Nasianzen in his oration touching the care of the poore saith That their happe is miserable and their deuises frustrate that will take vpon them to teach chaunce or Fortune or Fate And thus much hitherto touching Fate Further the place admonisheth vs to shew that neither chaunce nor fortune hath any place where the force of Gods prouidence is in some sorte weighed and considered There is no néede heere of any long disputation specially sith none haue ouer much laboured to oppose or admixe fortune or chaunce with the diuine prouidence of God It is apparant enough that the thinges falling out by fortune and chaunce are saide to be those that doo somtimes happen accidentlye and besides mans expectation which otherwise neuer or very seldome are woont to come to passe And that which after this sorte happeneth vnto a man that may deliberate and deal by aduice they will haue it saide properly to be Fortuitum or a thing happening by fortune as if a man digging in the feelde to set or sowe findeth a treasure and that which happeneth to some other thing voide of reason they ascribe to chaunce as if a stone falling from the house top killeth a Dog that passeth by Wherfore curious men haue endeuoured to searche and séeke whence these thinges should come and why they should rather be thus then otherwise when yet there is no doubt but they might haue happened otherwise and when they could not finde what causes to alleadge in such euentes they being ouercome with admiration iudged that it must of necessitie he some diuine matter and that called they fortune or chaunce by little and little also making it a Goddesse by whose beck and will the greatest part of mens affaires might be guided and gouerned Wherupon also we reade that she was woorshipped and honoured with diuine honors like vnto the other Gods and the matter came to this point that whatsoeuer prosperitie or aduersitie befell men ascribed it only and alone to fortune yea and it grew to be an vsuall speech that then any thing was to fall out either well or ill when it pleased Fortune so to haue it Hence sprung those speeches If Fortune list and pleased be I shall attaine to hye degree c. But we beeing taught out of the holy Scriptures touching the Prouidence of God and knowing that by it euen the least and vilest thinges that be are dispensed accomplished doo ascride nothing at all either to chaunce or fortune nay we are of this minde that there is not so much as any chaunce or fortune but doo attribute all thinges vniuersallye whither they be ioyous or greeuous vnto God him selfe who adorneth whome he will with benefites and to whom he will sendeth contrarye calameties Of all which thinges whilest he hath the true and certaine causes in a readines and the maner of woorking by them it is enough and sufficient neither for that we are ignorant of the causes or of the meanes ought any thing in them to be accoumpted Fortuntum or falling out by fortune or chaunce Heerupon we sée in the Scriptures that al things both good and had which may happen are propounded and set foorth by the names of Gods blessings and cursinges and likewise of promises and threatninges to the intent verily we might deerely learne that no such matter is to be ascribed vnto fortune whither we list to call it good or euill but all thinges to God alone who saith expressely by his Prophet that it is he that created good end euil that maketh light and darkenes c. There might I graunt many thinges which happen so vpon the sodaine and
but if we be able to doo any thing it commeth of God who hath made vs able ministers of the newe Testament To be short innumerable are the places that confirme this doctrine and none of those whome the Church acknowledgeth for diuines haue euer at any time taught otherwise except peraduentur◠that the Pelagians or their followers haue attempted somthing differing from it Now in earthlye or externall actions of which sorte are the exercises of politique and housholde affaires of the liberall artes likewise and handycrafts howsoeuer a man may seeme to be able of himselfe to doo any thinge and after his owne fancy likement to bring it to passe yet notwithstanding all men doo graunt this againe that he is ofte times letted and hindred in this behalfe whether it be of God or of the deuil whome God vseth euer and anon as his minister and instrument or of his owne reason and iudgement which is very much blinded and causeth him oft times to stumble so as he preferreth euill thinges before the good Hence it commeth to passe by Gods disposition that some magistrate dooth one while gouerne the Commonweale as becommeth him and an other while the same chaungeth his purpose or els peraduenture some wicked and vngodly Tirant succeedeth him in his place According to that of the Proverb 21. As the riuers of waters so is the Kings harte directed by the hand of the Lord and he enclyneth it whether soeuer he will Iob. 34. The Lord setteth vp the hypocrite to reigne because of the snares of the people Proverb 16. A diuine sentence is in the lips of the King therfore his mouth shall not transgresse in iudgement A true weight and balance are the iudgement of the Lord and all the weightes of the bagge are his woork In the same Chapter The Lord hath made all thinges for his owne sake yea euen the wicked for the day of euill Loe that the Maiestrate dealeth wickedly that the Subiects deale vngodly it commeth so to passe by the Lordes ordinance That riches wife childrēn contractes or bargaines knowledge of artes and sciences the vse or abuse of the same that al these things I say doo succeed or not succéed after the only will and pleasure of God it is more manifest then that it néedeth by heaping vp of witnesses to be prooued Finally if we looke into meane or middle actions such namelye as tende both to a good and euill end and are doon of all indifferently as well good as bad euen heere also nothinge commeth to passe be it right or wrong but so farre foorth as it séemeth good vnto the Lord to dispose it The minde body members and whatsoeuer els is necessary to the dooing or accomplishing of any thing is especially mooued by the Lord him selfe It séemeth a matter of no great waight to speak to lift vp the hand to holde vp the foot to eate to drinck to stand to sitte to goe any whither or not to goe and yet euen these things the Lord disposeth in all men neither can we doo any one of them but by his inclination and direction Pro. 16. It is in man to prepare the hart but the answere of the tung commeth of the Lord. Act. 17. By him we liue moue and haue our being Wherfore euen in these actions also the attemptes and enterprises of men are seen oftentimes to be letted and hindered and that by God him selfe What séemeth to be of lesse account thē in ciuill matters to ioyne thy self in company with this man or with that And yet 1. Sam. 10. They only follow Saule whose hartes the Lord had touched as for the wicked men they could not follow him Euery man thinketh it an easie matter either to sit still or to rise vp but Hely could not sit so still but that he fell out of his seate brake his neck and died because the Lord had so ordained it to come to passe before 1. Samu. 4. To stretch out or pluck in the arme to speake woordes likewise preach vnto any no man would iudge but that it were very frée and left to euery mans choice and yet for all that was Ieroboam letted that he could not pull back his arme 1. King 13. Herode was forbidden to hold the people any longer with talke Act. 12. Whilste he was sodainly stricken by the Angel Neither is there cause why any man should alleadg that these thinges ought to be considered as miraculous and more then ordinarye when as all these thinges doo teach and enstruct vs also aboundantly touching the ordinarye dispensation of God and further doo most grauely admonishe vs that in all our actions which we take in hand we should alwaies haue the Maiestie and power of Gods prouidence before our eyes What shall we say to this that we read euen the elect also to haue beene stayed from their godly purpose and that by the Lord him selfe Paule had oftentimes purposed to visite the Romanes and was letted Rom. 1. The same Act. 16 prepared with his companions to goe into Bithynia but he was not suffered by the spirite And for the same cause Iames in the 4. Chap. of his Epistle dooth wisely teach vs in all our attemptes and purposes to say If the Lord will To conclude neither in spiritual or internall actions neither in corporal or external neither in mean or middle can we doo any thing at all but so farre foorth as the Lord by his prouidence dooth gouerne and direct vs. What then are we able to doo nothing by our owne will nothing by our owne choyce Yes I graunt Man hath his choice in man there is a will as in him also there is reason and iudgement For who would goe about to take these thinges from him when as the Scriptures also doo propound many thinges touching the will of man wherby he turneth him selfe one while this way another while that way But the matter commeth to this point that choyce and will of his is very sore wounded weake and féeble so as it scarce deserueth so much as the bare name neither can it procéed further in dooing of any thing then the Lorde prescribeth Thus then woorketh Gods prouidence and withall woorketh mans will If the prouidence of God hath determined any thing to be doon by man thē is mans will also caried to the selfesame thing applying it self wholy vnto it and waighting vpon it no otherwise then the horsse who as the rider turneth the bridle so dooth he turne him selfe into this or that way Which similitude Augustine also vsed and in my iudgement very aptly For like as the Rider in very déede ruleth the horsse and neuerthelesse the horsse is he that goeth forward by his own motion euen so God directeth man also and yet neuer the later man dooth of his owne will that which he doth For why it followeth not that because the Lord ruleth and moderateth the actions therfore man woorketh not of his owne will for indeed the very
will woorketh together with Gods prouidence yea and such a will is brought foorth as the Lord ordayned before should be Howbeit in the meane time the will or choice dooth not euery where and after the same maner confirm it self to Gods prouidence For although it be true that the will by a certaine necessitie dooth serue the deuine prouidence yet dooth it not serue it by compulsion which if we would wisely distinguish from necessitie many offences and cuntrouersies might easily be taken away concerning which thing Augustine hath said some what in his 3. book and 4. Chap. of Free-will When therfore Gods prouidence ordaineth good to be doon by vs then hath the wil it selfe also respect vnto good and is after a sorte inclined therunto so long as by the stirring of the holy Ghost of whome also it is secretlye certified of the diuine ordinance it receiueth strength and proceedeth to the woork and accomplisheth it albeit at the first the will dooth hardly agree and for a time deuiseth waies how it may kick against it But where the Lord ordaineth not good to be doon there the will likewise is estranged from good and as it is alwaies prone vnto euill Gene. 8. so it runneth fréely to that which is naught yea and feeling as it were the bridle somewhat loose it enterpriseth somthing which it supposeth to be in it owne power and so obeying corrupt affections by little and litle executeth euill according to it own desire Hitherto belong all the places wherby it is signified that the Lord him selfe dooth harden Exod. 4.7.10.11.14 Rom. 9. Deut. 2. Esa 63. Iohn 12. out of Esay 6. maketh blind giueth or taketh away the hart giueth the spirite of slomber Rom. 11. out of Esay 6. deliuereth into a reprobate sence Rom. 1. leadeth into temptation again the places wherin is declared that men also doo aggrauate and harden their owne hartes that they will not see that they will not vnderstand As in Exodus it is often repeated that the Lord hardened Pharaos hart and by and by also is added the like thing of Pharao him selfe Pharao returned saith he and went againe into his house neither did he set his hart at all vnto this thing Exod. 7. But more cléerly in the 8. of Exod. Pharao seeing that he had respit giuen him hardened his hart and would not heare them Which woordes béeing there and in the 9. Chap. repeated are very woorthy to be obserued So also Esa 50. The Lord God opened mine eare and I was not rebellious neither turned I back Iohn 1. As many as receiued him to them he gaue power to be the sonnes of God euen to them that beleeue in his name Iohn 7 If a man wil obay his wil that man shall know of his doctrine Math. 23. Hierusalem Hierusalem how often would I haue gathered thy children together euen as the Henne gathereth her Chickens vnder her winges and thou wouldst not Act. 13. So many beleeued as were ordeined to eternall life c. Therfore not to tarry vpon many places we are by Gods prouidence lead or drawen to all kinde of actions whatsoeuer and yet neuerthelesse there remaineth a certaine choice or will in vs which conformeth it selfe to the diuine prouidence and is obedient euen of necessitie to wit because it is necessarye that that should be perfourmed which god hath decreed and yet not by compulsion so as namely if it be holpen by the holy ghoste it inclyneth vnto good but if it be not holpen it falleth vnto euill wherunto it is of it self prone and ready And so standeth fast after the minde of the scripture Gods particular prouidence busily occupied in and about all and singular the actions of men so also standeth fast mans choice or will is not in all respectes bond so not in all respectes sound or frée To this effect hath Augustine some thinges in his 2. book and 2.3.4 Chap. of Free-will Now this doctrine is profitable not onlye to put vs in minde that so ofte as we take in hand to doo any thing we should looke for all power and successe of our dooing from the Lord but also that we should enter into a more diligent account to conforme our will to Gods will and alwaies to be carefull to imbrace that which is good and acceptable vnto God And this that it may the better come to passe we must pray continually vnto the Lord with the Prophet saying Incline my hart o Lord vnto thy testimonies c. Where in the second place it was obiected against particular prouidence that namely it should seeme thereby to follow that God is the author of sinne and that the euill which is cōmitted by man is to be imputed vnto God that matter now we haue to consider off It cannot be denied but that this one reason hath great force in it to the abandoning of particular prouidence And who is he that would not tremble and quake to allow of any thing though but in outward shewe whereby it might appéere that the diuine goodnes should be diminished and the glorye of God neuer so little defaced But defaced it must néedes be if we say that he which is the soueraigne good and that neither will nor can doo any thing but good dooth now degenerate frō goodnes becommeth the author of sinne And surely by that assertion of particuler prouidence and by those places which we lastlye touched to th'establishing of it expresly declaring that God hardeneth blindeth giueth the spirite of slumber deliuereth into a reprobate sence leadeth into temptation c. It seemeth most cleerely that so much is graunted and mans reason dooth eftesoones héerupon catch matter of cauilling If it be God saith it that hardeneth and maketh blinde what man is he that can resist Gods will how may be withdrawe him selfe from that vnto the which the Lord by his ordinance dooth as ye would say thrust him forward But if in case a man cannot chuse but doo that which the Lord hath preordained to be doone by him it must needes follow that he sinneth by the wil of God Which if it be graunted then cannot he be called to accompte or pleaded guiltie and much lesse be subiect to any paines or punishments for the doing of it For to lay punishement vpon such a one is euē as much an effect as to draw the innocent into danger to rage against the guiltlesse yea and to oppose him selfe against the ordinance and will of God These thinges therfore least to the great and intollerable offence of many they should be vttered and minister occasion to the wicked to take carnall libertie and to excuse their owne peruersenes in the sinnes which they dayly committe it is very requisite to proue that God is by no meanes the author or cause of sinne But how and after what sorte this may be doone it is not so easie a matter to discusse and especiallye because the places of Scripture before rehearsed doo put vs to some
which by an vsuall manner of speaking are called Casuall and which we acknowledge to be meane or indifferent neither seruing at all to any principall cause so farrefoorth as we can conceiue as béeing not euen then when they are doone premeditated and forethought off by man there is no doubt but that by the selfesame wisdome are ruled and gouerned other actions which are farre more graue and waightye and such especiallye as wherof depend the saluation or destruction of soules and in which oftetimes dooth more appeere and may be seene the mightye and wonderfull woorkmanship of God him selfe then the power abilitie of mans strength Wherfore as by the prouidence of God Fortune and chaunce so also Contingence is subuerted and ouerthrowen 2 Neither is there any cause why they should saye that Contingence or Haphazard doth not reach to the internall or spirituall actions wherin is handled the matters of the soule For séeing Contingence is occupied about such actions as are subiect to reason doubtlesse they cannot be excluded from the order of these by which a man incurreth the guiltines of sinne and for which he is arraigned as guiltie before the tribunal seat of God inasmuch as these actions are doon and accomplished by reason which dooth alwaies also eg and inuite rather vnto euill then vnto good And these foresaide actions are truelye interuall and spirituall for why they procéed out of the closet of the hart and doo defile the soule before God Christe expresselye witnessing it Math. 15. wherfore the power and dominion of Contingence stretcheth it selfe euen to spirituall actions also For further proofe wherof it appéereth that by reason of these saide actions especially sinfull and vitious I say and sauouring of damnation because they are doon besides the will of God neither may God be esteemed the author of sinne the occasion was taken of graunting auouching of Contingence It remaineth therfore that Contingence reacheth to spirituall thinges and chéefly to the actions of sinne But from hence good God what horrible inconueniences doo immediatly follow If we sinne by contingence it appéereth that we doo wel also by coÌ„tingence and this doubtlesse so much the more by how much the lesse it is in our power and falleth more seldome that we doo well then ill But if this be graunted then shall also the eternall saluation or damnation of man be reduced to Contingence and then when any is saued or damned euerlastinglye it must forsooth be ascribed to Contingence Which if it be true then shall predestination also be in danger neither shal any thing be accomplished for and by it but so farre foorth as men themselues shall contingentlye or at all aduentures direct their owne actions And there is in very deed betwéen Predestination and prouidence great affinitie and resemblance so that the one doth as it were supporte and fortifie the other For why Predestination beareth it self as respecting the endes or effectes and prouidence as intentiuely bent to the causes or meanes Wherupon it commeth to passe that as he that taketh away the meanes or causes the same taketh also the effectes so he that detracteth from the dignitie of Prouidence must also of necessitie impare the authoritie of predestination But rather then we should thus admit Gods Predestination or prouidence to be any whit lessened or diminished let vs stoppe both our eares and as for that Contingence or Haphazard so foolishlye inuented by mans reason let vs neuer suffer it to come in presence but with all possible diligence and common inforcement let vs endeuer vtterly to banish abandon and abolish it for euer 3 Moreouer that foundation where-upon the whole poize of Contingence lyeth namely frée will euery man may easily perceiue and see how weake vnstable it is If this should algates be true that the will or choice of man were in all respectes so free as the Philosophers haue defined and mans reason-labâ—â—â—eth to perswade euen vnto this days then indéede were Contingence or Haphazard to be graunted yea and it would seeme to appéere that man should doo or not doo euery thing after his owne likement God in the meane time kéeping him selfe close and intermedling as little as is possible with our affaires but séeing it is plaine and euident for we haue before intreated of this matter that we can in no kinde of actions whither we respect externall corporall or internall spirituall or meane middle actions begin or proceed further foorth then the Lord him selfe or deineth disposeth and leadeth our owne conscience compelleth vs to confesse that there is nothing done of vs contingently but that all our woorkes and enterprizes haue their beginninges proceedinges and endings after the Lordes ordinance and good pleasure which can by no meanes be by vs changed or inuerted We verilye for our partes consult and take counsell we seeke for help and aide we are carefull for all the waies and meanes wherby we may bring that to an ende which we haue once conceiued in our mind and at length also we haue all thinges at hand which we long desired yet we see oftentimes euen when all things are in the best wise prouided that our driftes are disappoynted and that it is vpon the sodaine most vnhappilye broken off which we supposed to be most happily begon and set forward And why is this Doubtlesse for no other cause then for that the Lord ordained only such beginninges to be but determined to let and hinder the proceedings So in the Prophets are declared the counsels of the Iewes touching the calling of the Egiptians other forraine powers against the Babilonicall enemy at hand as also in the bokes of the Gospell their deuises are opened touching the way and meane how to obscure and darken the noble same of Christes resurrection and to suppresse his whole doctrine but those driftes of theires attained not their desired endes because forsooth the Lord when he ordained them to deuise such fetches did withall ordeine them to be disappointed of their expectation and all thinges to fall out cleane contrary And in these cases nothing in the meane time without most iust and profitable causes For mens attempts and endeuers being made frustrate and voide doo cause Gods power to appeere notable and famous they stirre vp and confirme the Godly who are delighted more with spirituall thinges then carnall to reuerence and imbrace the wil of God they inforce commonly the wiched to acknowledge Gods power goodnes righteousnes and to submit their proud and lofty neckes â—â—â—â—â—y innumerable other good things dâ—â—â—â—â—e and podcéed out of these and such like ordinatances of God We haue produced and alledged â—o examples according to the diuers kindes of actions agreeable to this present purpose wheÌ„ we entreated before as touching the libertie of mans will Wherfore héereby it is concluded that there can no other Contingence be found out in actions subiect to reason their is the libertie of man in the selfe same actions
superfluous distinctions to minister occasion of brauling and also of doubting of the power and goodnes of God And seeing the Scripture dooth euery where and very apparantly testifie and declare that the Lord moueth inclineth exciteth the hartes of men hath them in his hand directeth and draweth them also that the Lord caused them to fall blinded hardened deliuered into a reprobate sence againe that the Lord woorketh in men and by men that which seemeth right in his own eyes and that the will of the Lord is euery where doone and accomplished likewise that the goinges willes and actions of men are ruled and gouerned by the Lord further that the Lord giueth power strength and might either to doo or not to doo any thing Item that the Lord punisheth the wicked and approueth the godly by sending of sundry and variable successes vnto them to be short that he dooth all things after his own goodnes power and instice and willeth and disposeth to be doon whatsoeuer is doone neither that any thing is so vile and base or in our iudgement also hurtfull out of the which he draweth not some good moreouer that we see all these thinges and the Holy Ghost to speake simply in this wise It cannot be but that offences shall come Math. 18. It cannot be auoided but that offâ—nces will come Luke 17. Againe The Scripturâ—s must needes be fulfilled c. Luke 24. And There must be heresies among you 1. Corinth 11. Last of all sith in other places these and such like proper phrases of speeche are ofte times met withall and all of them most apt to celebrate and set foorth the glory of God with such reuereÌ„ce and deuotion as is most fit and requisite Let vs learne and inure our selues to vse such and the same also and as ofte as we speake of Gods prouidence let vs sprinckle them in our speeches and communication vtterly abandoning all monstrous woords and vaine and friuelous distinctions Certainly as for the holiest and learnedst of the fathers we see them to haue béene contented with a very simple and plain manner of speaking Chrisostome expounding that of Iohn 18. It is necessarye that offences should come It is necessary saith he that they should come but to perish it is not altogether necessary A little after he addeth He foretelleth for a certaintie that offences should come and so much is expressed in other woordes of Luke 17. It cannot be auoided but that offences will come Albeit that in that place some thinges are spoken which may seeme doubtfull vnto him that is not very attentiue as that it is not signified by the Lords woordes that the life of men is subiect to the necessitie of things perhaps he vnderstandeth by the woord Necessitie the Philosophers Fate or desteny and then speaketh he most truelye yet are many thinges propounded also most woorthy the reading and to this present purpose very fitte and conuenient But in the mean time he maketh no mention at al of contingence or of necessity of coÌ„sequence Augustine de libero arbitrio lib. 5. cap. 3. doubteth not to affirme that all things come to passe by necessitie which come to passe in the creatures of God and that because God hath already determined it according as may stand best with the order of that vniuersitie of thinges which he hath created For he doth not alter his wil and purpose in the gouernment and administration of thinges And in the meane season he dooth most cléerly teach in that place how it is to be be vnderstood that we sinne voluntarily by our own will Againe De ciuitate Dei lib. 5. cap. 10. he saith That there is a certaine necessitie called ours which is not in our power but although we be vnwilling yet it worketh what it may as is the necessity of death and a certaine necessitie wherby we say that it is necessary that a thing should so be or should so come to passe as it is necessary that God should euer liue and foreknow all thinges So saith Augustin Neither doo I yet see any thing that may make to the establishing of Contingence or Necessitie of Consequence albeit I am not ignorant that the same destinction is attributed vnto Augustine him selfe quest 23. Can. 4. Nabuchodonosor I feare least it be taken out of some counterfet woork foisted in amoÌ„gst his No lesse soberlye in handling of such places haue the residue of the Fathers spoken of whome the greatest number made conscience in borrowing so much as one woord out of the Philosophers schoole that might cast any suspition or scruple of error into godly mindes Neither is there extant in any whose authoritie at least is of any accompte in the Senate of the Doctors of the Church especiallye the more ancient either the woord Contingence or that distinction wherof we haue spoken Which thing seing it is so we vnderstand that is our partes and duties studiously to auoide the perilous innouations of woords and vaine destinctions and on the other side to vse plaine and vsuall phrases such especiallye as are conteined in the holy Scriptures And theÌ„ doubtlesse will all men iudge that we thinke reuerently of diuine matters when they shall perceiue vs to speake of the same properlye and without offence But to the intent we may aswel yet more euidently confirme that all thinges come to passe by the necessitie of Gods prouidence and nothing contingently or by haphazard as also that we may set before all the godlye as it were in a table how and after what sort it behoueth them to vse the places that entreat of Gods prouidence and the phrases wherin the same matter is handled in reading of the holy Scriptures We suppose it will be athing woorth our labour if we propound certaine historicall examples out of the Scriptures and consider in what points the force of Gods prouidence dooth vtter declare it self Now ther is extant great plenty of such examples but it shall be sufficient for vs to haue produced only twaine the one shal be of Ioseph sold of his brethren the other of Absolon rebelling against Dauid his father Intending therfore to speake of Ioseph we are to consider first and formost what the Lord by his Prouidence determined inespeciallye to make knowne in him He had determined to preferre him at the length to the gouernment of the land of Egipt to the end he might there become a helpe and comfort to his Father Iacob and to al his brethren in prouiding things necessary to liue withall in the time of an vniuersall famin and that by the same occasion also the posteritie of Abraham might passe into Egipt there to serue in bondage and thraldom as God had foretolde long before vnto Abraham it should come to passe Genâ—s 15. But now beholde I pray you by what meanes God determined to bring this thing to passe First it is written Genes 37. that Ioseph was beloued of his Father aboue all his bretheren and that he was
clad also in a partie colloured coat and for that cause became very much hated of his brethren Beholde a certaine beginning or entry into the matter though appeering onlye a farre off from the which afterward it came to the platforme touching the selling of Ioseph and which although it were euill God intended to vse to the procuring of much good Heerupon Ioseph hath dreames in appeerance and outward shew very absurd but in trueth most certaine prognostications of great and most weighty matters to be accomplished in him As for Dreames they might seeme if any other thing at all to fall out especially by contingence or haphazard as that which are accounted for light and vaine thinges and yet that they were sent of God the very sequell of the matter did declare Doutles it is meruailous to beholde the maiestie of God occupied euen about the disposing of mens dreames And for the same cause were these dreames very much suspected of his bretheren for they priuily feared that it might one day so come to passe as the dreames did portend their conscience no doubt telling them somwhat touching the power of Gods prouidence wonderfullye ruling and ouer-mastering mens matters And concerning his Father it is expressely added that he kept this saying diligently in his hart By which testimony the holy ghost declareth that he was a most reuerend regarder of the diuine prouidence and that he considered right well that those dreames were not sent at all aduentures but by the will of God yea for great and weightye causes But how came Ioseph into Egipt God put into the minde of Iacob to send Ioseph into the fieldes to séeke vp his bretheren Neither in deede was this very thinge doone with-out the determinate puppose of God Ioseph beeing departed stayeth in the feelds wher he findeth one that setteth him the right waye and besides telleth him tydinges of his bretheren where they are As yet there was nothing doone without cause For if this man had not been met withall perhaps Ioseph being wery would haue returned home and of the busines should not haue gon forward Wherfore albeit it may appeere that these thinges came to passe by contingence or haphazard yet is it plaine that nothing was doon without the dispensation of God And loe Ioseph was no sooner come into the sight of his bretheren but that they all eftsoones conspire his death They conceiue in deede a detestable fact but yet such as the Lord will immediatly alter out of which shall come a singuler good Onely Ruben dooth constantly intreat perswading rather to haue him cast into a pitte hoping by that meanes that he might priuily conuaye Ioseph safe vnto his Father And this thing was procured by the Lord least their minds being as yet on fire they should foorthwith defile their hands with their brothers blood Albeit neither did this counsell of Ruben preuaile according to his desire It was in déed good godly of it selfe as that which would haue béen very ioyful to the Father holsome to Ioseph and no whit discommodious to the bretheren and therfore in our iudgement God ought of right to haue holpen forward the attempts of Ruben But in vaine is mans counsayle let against Gods As the counsell of them that would haue had hun destroyed could not take the effect so was it not expedient that his counsaile that coueted to saue him should goe for payment seeing they bothe were indifferently against the immutable decree of the Lord touching the promoting of Ioseph in Egipt which was altogether necessary to be perfourmed Ioseph therfore is cast in to a pitte as who should say to be killed with hunger In the meane time that outragiousnes of minde and boyling wrath in the bretheren is for great good by little and little slaked and waxen colde What then Marry besides all expectation comes me Ismalitish marchants that way But think not that any thing came to passe by haphazard God himselfe had very fitly drawen them to that place For why by this occasion the bretheren changing their sentence consult about the felling of Ioseph to the Ismaelites And héer a man may see the principall meane which the Lord had preordayned for the conuaying of Ioseph into Egipt Wherfore this last deuise of the bretheren the Lord would haue to take place and Ioseph now is solde vnto the Ismaelites he acompanieth them directly into Egipt where he must one day bear the chéefe sway By the way I admonish that heere was propounded and set foorth a wonderfull token and mysterye of Gods dispensation towards the first springing Church in that Ioseph was rather solde for the price of money then by any other meanes which might easily also haue beene deuised cast out For in this behalfe there ought to appeere in Ioseph a type and figure of Christe to be solde afterwarde in like manner Ioseph being solde his party-coulored coate dipped in blood is sent vnto his Father least the olde man should come to the knoledge of the sinne committed and might think the Childe to be torne in peeces by some wilds beast But beholde why God would haue Ioseph to be adorned of his Father with such a garment verily to this end that by this signe he might be induced to beleeue be throughly perswaded of the matter And the Lord would therfore haue this conceit to be inuēted by the bretheren and the Father to be perswaded least the old man should be carefull afterward to make any further enquirie for his Sonne who vndoubtedly would haue laboured euen to his exceding coste and charges to haue fetched him back out of the middest of Egipt if he had knowne him to be there So farre foorthe was that necessarye to be fulfilled which the Lord had alredy determined touching the going of Ioseph into Egipt That which followeth Gen. 38. belongeth not to Ioseph neuerthelesse it contayneth notable instructions concerning Gods prouidence For that we may adde this also as it were by the way it is declared how Thamar taking the matter greuously for that after the death of her husband Er the sonne of Iuda his other sonne Sela being promised vnto her was yet giuen vnto another she in trim apparell and fashioned in a maner after the guise of Harlots went into a common way and that Juda came hastilye thither the selfe same way and companied with her whō he suspected to be a Harlot being in very déed his daughter in lawe and gather with childe giuing her for a pledge or token inasmuch as he had no reward in a readines to bestowe on her his ring Staffe and cloake Now in this history many thinges nay euery thing might séeme to fall out Contingently or by Haphazard for what might be saide to be more Contingent then to be clad in this or that garment to goe to this or that place to resort to a woman with a will to be naught with her to giue a pledge or not to giue it if
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
the helper of the afflicted and the deliuerer of his out of all dangers further also wherin those that are deliuered doo giue God thankes for his benefites receiued as Psal 18. declareth how euen in the middest of tempests and other dangers the Lord yet saueth the godly The chanels of waters saith he were seene and the foundations of the worlde were discouered at thy rebuking O Lord at the blasting of the breath of thy displeasure He hath sent downe from aboue and taken me he hath drawen me out of many waters He hath deliuered me from my strong enemy and from them that hate me Psal 23. dooth wholy tend to this effect but especiallye these woordes are to be considered Albeit I should walk through the valley of the shadow of death yet will I feare no euill for thou art with me Psal 27. Though an hoast pitched against me mine hart should not be afraide though warre be raised against me mine hart should not be afraide yet will I trust in thee Psal 30. O Lord thou hast brought vp my soule out of the graue thou hast reuiued me from them that goe down into the pit In the same place Thou hast turned my mourning into ioy thou hast put off my sackcloth and girded me with gladnes Psal 31. My times are in thy hand deliuer me from the hand of mine enemies c. Psal 33. Beholde the eye of the Lord is vpoÌ„ theÌ„ that feare him vpoÌ„ them that trust in his mercye to dâ—liuer their soules from death and to preserue them in the time of dearth Psal 34. The Angell of the Lord pitcheth round about them that feare him and deliuereth them There also Many are the miseries of the righteous but the Lord deliuereth them out of all Psal 37. the Lord knoweth the daies of vpright men their inheritance shal be perpetuall They shal not be confounded in the perillous time and in the dayes of famine they shall haue enough Psal 40. Innumerable troubles haue compassed me my sinnes haue taken such holde vpon me that I am not able to looke vp yea they are moe in number then the heares of my head therefore my hart hath failed me Let it please thee O Lord to deliuer me make hast O Lord to helpe me Psal 41. By this I know that thou fauourest me because mine enemy dooth not triumph against me And as for me thou vpholdest me in mine integritie and shalt set me before thy face for euer Psal 57.59 Dauid dooth ascribe his deliuerance vnto the prouidence of God in that he flying Saul withdrew himselfe into a den and when his house was beset by the commaundement of Saule that he might haue béene taken Psal 66. The Lord holdeth our soules in life and suffereth not our feete to slippe There also Thou hast caused men to ride ouer our heads we went into the fire and water but thou broughtest vs into a wealthy place Psal 71. Thou hast giuen commaundment to saue me for thou art my rock and my fortresse In the same place By thee haue I beene susteyned euer since I was borne thou art hee that tookest me out of my mothers bowells c. Psal 73. As for me I was alway with thee for thou hast holden me by my right-righthand Thou wilt guide me with thy counsell and afterward receiue me to glory Psal 91. is wholy spent in this that it teacheth most cheerelye that the Lord doth euery where take care for vs and prouideth that we fainte not vnder the troubles which doo on euery side assayle vs. He shal deliuer thee saith he from the snare of the hunter and from the noysome pestilence he will couer thee vnder his winges and thou shalt be sure vnder his feathers his trueth shal be thy sheeld buckler Thou shalt not be afraid of the feare of the night nor of the arrow that flyeth by day nor of the pestilence that walketh in darknes nor of the plague that destroyeth at noone day A thousand shall fall beside thee and ten thousand at thy righthand but it shall not come nigh thee And a little after There shall none euill come vnto thee neither shall any plague come neere thy tabernacle For he shall giue his Angels charge ouer thee to keep thee in all thy waies They shall beare thee in their hands that thou hurt not thy foote against a stone Thou shalt walke vpon the Lyon and Aspe the yong Lyon and Dragon shalt thou tread vnder thy feete c. The like shalt thou finde in many other Psalmes especially the 104.116.124.139 this is wholly applyed to this purpose 144.147 And in the prophets there are very many confessions and thankes giuings of this sort that doo wonderfully commend the perpetuall care and prouidence of God toward vs in all perils and dangers It would be ouerlong to repeat them at this present and some places shal afterward in the exposition of the 107. Psalm be fitly produced Wherfore as now we omit them It is manifest therfore that by this doctrine of Gods prouidence there is much comfort gotten throughout the whole life and as ther is no time in mans life free from dangers so ought euery one without ceassing to lifte vp and strengthen his minde with the remembrance of Gods prouidence inasmuch as by it euen then when we would least suspect we are euery moment deliuered from some dangers which as they are to be seene in some so there is no doubt but that they may also happen vnto vs. Furthermore comfortes doo not héerby only come vnto vs in that we are taught that by the prouidence of God continual calamities are kept from vs but heerby also ought we to gather matter of consolation that by the same are ministred vnto vs whatsoeuer good things are necessary to this life For if God disposeth all thinges and with singuler care fououreth aduanceth and defendeth vs and our matters as we haue sufficiently at large and plainly be fore proued when we taught that Gods prouidence was not onely vniuersall but also speciall and peculiar then doutlesse are we to look for all good things from him also Neither may we think that any thing shal be wanting vnto vs so long as we haue him fauourable that careth for vs and much lesse that we can procure vnto our selues any thing by our owne deuises industrie arte strength vnlesse be of his mercy ministreth it vnto vs. For he alone is almightie and endued with a notable philanthropie or loue towards mankinde wherfore vndoubtedly he both can and will giue whatsoeuer seemeth good vnto him and our necessitie requireth As for vs howsoeuer we may seem to doo any thing by our owne industrye or also by the helpe of others whither it be of men I say or of any other creature yet are we enforced to confesse that the thing is farre lesse which we do though it be neuer so smal a matter then that it can without him be brought to passe as we desire
It appereth in deed that we do somwhat when we plough vp the land with our handy-labours sowe seedes in the fallowe ground reape downe the ripe Corne grinde the same at the mill bake bread in the ouen when we lay baites for fishes set snares for birds tend our cattell and flockes when to accomplish greater matters we seeke for the ayde of others that are better able to perform them when we procure freendes when we minister helpe one to an other when we learne and haue the knowledge of sundrye artes as the craft of Taylors Carpenters phisick and such like and apply the vse of them to necessary purposes when we call vpon God by praier and supplication c. but all these thinges if we weigh them aright are nothing els then certaine instruments and meanes ordayned and graunted of God himself by the which it pleaseth him to woork in vs and to set forward our affayres insomuch that if anye thing be once well doone and rightly accomplished although we haue swet for it yet it is necessary that the whole praise of the wel-dooing of the thing doo redound to him alone as the principall author and woorker of the same For neither is the séed frutefull of it selfe neither do Fishes or Foules wittingly and willingly come into our nettes neither dooth fodder giuen to our Cattell profit them neither is their strength auayleable whose helpe we craue neither is euery man straight waies mooued to freendship neither doo they alwaies requite good turnes of whom we haue wel deserued neither are arts and sciences by and by learned nor their force and efficacie forthwith bewray it selfe neither is the minde kindled vnto prayer excepte the Lord himselfe do secretly in all these things begin to woorke by his vnsercheable power and prosecute that which he foreseeeth will be profitable and holsome vnto vs and fit to illustrat and set foorth his owne glorye Vaine and friuolous are all those attempts wherunto he putteth not his helping hand And most true is that saying of the Prophet Psal 127. Except the Lord build the house they labour in vaine that build it except the Lord keep the Citie the keeper watcheth but in vayne It is in vayne for you to rise vp early and to lye downe late and cate the bread of sorrow but he will surely giue rest to his beloued And doutlesse if we should not be pertakers of our desire before we could bring our wished enterprises to passe by our owne strength and power how might we euer conceiue hope or comforte in our mindes especially sith we dayly finde it true by experience that our attempts and indeuors though otherwise right honest and vertuous are oftetimes easily letted and hindred and that we cannot stretch forth so much as our little finger nay nor direct the thought or cogitation of our minde but so farrefoorth as he shal turn and dispose it And hitherto belong the things which we haue before specified touching the freedome of mans will and touching secondary causes so that euery man may cleerelye sée and perceiue that nothing hath béene taught hitherto touching Gods prourdence which is not very fitte matter for comfort and consolation If thou hast need therfore of anything ask it by faith of the father of lightes from whom alone commeth downe euery good gift as well spirituall as corporall and though alâ—obtein it Thou desirest a garment to couer thee there is extant through Gods benefite the craft of dressing of skinnes the arte of weauing of linnen and wollen God will moue the hartes of the rich to bestowe vpon thée some parte of their store or els he will prouide for thée by some other meane He hath a thousand waies to giue whatsoeuer he knoweth to be necessary for vs which to rehearse lyeth not in our power to doo Let this suffise thée and take it for a certaintie he that did shew eftesoones to our first parents a way how to make garmeÌ„ts he that we so many ages couereth all kinde of creatures some with feathers some with haires some with wool some with seales some with leather he that adorneth the lillies and the grasse of the feelde and that no lesse gorgiouslye then rich Salomon was arayed he that kept the garmentes of the Israelites wandring in the wildernes by the space of forty yéeres from wearing the same will giue vnto thée also wherwith to couer thy naked and colde carkasse Thou wouldest haue something giuen thee wherwith to slake thine hunger he that gaue man authoritie ouer al his cretures to vse theÌ„ with thanksgiuing he that ordayned a waye and meane of tylling the earth for the gathering in of the frutes he that prouided for Abraham and Iacob during the time of famine in Egipt he that rayned downe Manna and delicat flesh in the desart for the Israelites he that gaue Ruth fauour in the eyes of Booz so that he lycensed her to gather vp the scattered eares of corne in his feeld he that sent foorthe Zeba the seruant of Mephtboseth with Asses laden with bread grapes and figges vnto Dauid wearied with his traine in the wildernes when he fled from Absolon he that stirred vp the hart of Abdias to féed an hundreth Prophets with bread and water that lay hidde for the tyrannye of Iezabel he that vouchsafed to minister bread and flesh both euening and morning to Elias by Rauens he that to féed the same Elias againe afterward did wonderfully encrease the meale and oyle of the poore widowe of Sarepta and the third time ministred to the selfe-same Elias whilest he fled fine Cakes and a pot of water by an angell he that nourished Ieremy in the pitte he that at one time with fiue at an other time with seauen loaues refreshed certaine thousands of people and gaue in charge that the scraps should be gathered vp which many baskets were scarce able to holde he of so many meanes why may he not succour thee also by some one or other Thou art tormented with thirst he that shewed Agar flying in the wildernes a pitte of water he that by his goodnes in fauour of the Israelites made the bitter waters potable vnto them he that out of ahard rocke brought the swéet and pleasaunt water springes he that opened vnto Sampson wâ—â—cied with ouercomming of his enemies 〈◊〉 coâ—duit out of the iawhone of an asse he that matereth continually the whole dry and thirâ—â—y â—arth he will in no wise suffer thee to dye for thirâ—â— Thou hast no house or mansioÌ„ place he that prouideth for the snailes their shelles 〈◊〉 that hath taught the Swallowes to make theâ—e nestes most cunninglye of the earth he that hath giuen wit and discretion to Foxes and other beastes to prouide theÌ„selues dennes and caues he that preserued the Israelites in their perigrmation so many yéeres from all hurt of heate and colde he that stirred vp the 〈◊〉 of Abraham and of other holye Fathers â—o the exercise of hospitalitie he will
after all these thinges doo the Gentiles seeke Beholde a vehement dehortatory or disswasory reason It is the propertie of the Gentiles saith he which are without God without hope without faith Ephe. 2. to be carefull for earthly thinges and all because they being not as yet renued nor as yet adorned with the Holy-ghost are giuen onely to earthly thinges and caÌ„not comprehend things spirituall Wherfore if thou wilt not be counted such a one look back vnto better thinges that is to say to heauenly learne to depend altogither vpon God alone and to commit thy selfe wholy to his prouidence Wherupon followeth an other reason drawen from the prouidence and knowledge of God Your heauenly Father saith he knoweth that ye haue need of al these things If he knoweth it then in vaine doost thou consume thy self with so many cares and as he knoweth what thou wantest so knoweth he how to prouide for thee Againe if he be thy Father sée thou behaue thy self toward him as a sonne looking for all thinges at his hand and thou maist be sure he will not suffer thee to pine away for want of help But rather seeke yee first the kingdome of heauen and the righteousnes therof and all these thinges shal be ministred vnto you Mans reason dooth all things after a preposterous manner in the first place it looketh after earthly thinges it willeth men to lay for temporall commodities and then secondly it thinketh of vertue as full well expresseth the Satyrist O Citizens o Citizens first Coyne must come in place And after money once obtained then vertue next embrace But Christ clean contrarywise First saith he seek the kingdome of God and his righteousnes And in trueth so it is he that in this order dooth first regard the matters of his soule the same obtaineth whatsoeuer is necessary to the nourshing of his body according to that saying of the Psalmist Psal 33. Beholde the eye of the Lord is vpon them that feare him and vpon theÌ„ that trust in his mercye to deliuer their soules from death and to preserue them in famine Againe Psal 34. Feare the Lord ye his Saintes for nothing wanteth to theÌ„ that feare him The Lions do lack and suffer hunger but they which seek the Lord shall want nothing that is good Psal 37. The pathes of man are directed by the Lord and he maketh his way acceptable to him selfe Though he fal he shall not be cast off for the Lord putteth vnder his hand I haue beene yong and now am olde yet saw I neuer the righteous forsaken nor his seed begging their bread Christ therfore concludeth very exactly saying Care not then for to morow for to morow shal care for it selfe as though he should say God as he prouideth for thee to day so will he prouide for thee also to morow the dayes following Whither also it belongeth that Christ in the prayer which he prescribeth vnto vs al taught vs to aske our daylye bread to be giuen vs this daye For indeede we cannot iustlye require bread to be giuen vs any longer then we are sure to liue If we be vncertaine of life why would we be certaine of liuing Therfore let vs from him alone look for liuing yea whatsouer els is necessary for our daylye vse from whom we looke for life Hitherto the breef and short if we looke vpon the woordes only but if we regarde the doctrine the long and rich sermon of Christ which all our life long ought to be prefixed before our eyes and mindes and to admonish vs of the goodnes and prouidence of God ministring all necessary thinges vnto us Howbeit God by his prouidence ministreth not these thinges onlye which are required to the dayly vse of life but also all other kinde of helpes and comforts which according to the vnusuall vnlooked for successe of our affaires as indéed the change and alteration of mens matters is meruelous may any way be desired There cannot so many troubles and adnersities at any time créep vpoÌ„ vs vnbewares but that it is in the Lords hand and wil to aâ—scord vs many mo and more effectuall remedies to the recouering of our health safetie There falleth out some dangerous controuersie with one or other wherein thou hast néed of present resolution occasion is sought wiles are wrought to inferre open violence many sworn enemies doo slock together against thée thou art set in the middest of swoordes speares in all these thinges the Lord him self for his part woorketh somewhat and ceasseth not to haue a care of thee Thou art to coÌ„mence sute in lawe thou art destitute of faithfull aduocates thou art vexed in thy minde by reason of the suspected iniquitie of the iudge the power of thine aduersaries and other causes iudgement is very hardly pronounced against thée neither is there any place giuen for delaye or appeale thy goodes are immediatly seared vpon and thine aduersaries are intituled vnto them perhaps thou art cast into prison torments are deuised and vsed against thée by thine owne confession wrested from thée by violence thou art brought to be infamous thou art driuen into bondage orels by some other meanes thy body is afflicted thy life also standeth in hazard Lastly thou art so delt withal as it were much better for thée to dye then to liue any longer Besides this thou art sent into exile and thou must with sorrow and heuines wander through vnknowen cuntreies where thou knowest no body of whome thou maist hope either for comfortable woord or for any other succour Sometimes also thou art to make thy passage by water which when it happeneth thou art more in danger then be fore Yet beeing escaped and bearing a fewe thinges about thée thou goest to such a place as where there ariseth open warre and so all thinges againe become most wofull and desperate vnto thée After warres thou art entertained by a publike famine no lesse fearfull then the former by meanes wherof thou canst hardly get any thing wherwith to buy bread to ease thy gnawing and hungrye stomacke withall Immediatly after this rageth the pestilence and héer thou must either prouide for thy self by flying away afresh or else thou must â—â—â—â—se thy selfe to most certaine death and destruction Beeing deliuered from the infection of the plague thou fallest into an other disease 〈◊〉 leâ—se grâ—euous wherwith thou art long and â—â—â—che tormented and the same wipeth thée quite and cleane of all that thou hast If any thing be yet leâ—t at length a fire flaming vpon the sodaine denoureth in a manner both thée and thy whole house There are besides very many kindes of dangers dayly and continually happening which are by no meanes able to â—umber But certes against all these matters the minde shall singularly well be fenced that will diligentlye looke into those thinges that haue of vs beene taught touching Gods prouidence And howsoeuer euerye of them might affoord plentifull matter of consolation which thing but for
full of comfort and consolation For they serue to the intent we may vnderstand that whatsoeuer calamities are sent and how or by what meanes soeuer and whither of the deuill or of men or of any other creature yet that they proceede from the iust and good pleasure of God and that also we should beare them so much the more pacientlye whilest they are present by how much we know a more certaine vtilitie to be reaped by them and further also help and succour by the selfesame God to be prouided for we And albeit all these thinges be plaine and manifest inough especiallye for because many particulars from whence these doo flowe haue of vs béene declared already yet to the intent a more plentifull furniture of coÌ„solatiens may he had in a readines and may the more déepelye he imprinted in the mindes of all we will approue and confirme the same by certain places of Scripture which that it wil be good for vs to call to remembrance as ofte as aduerfities shall lye heauy vpon vs the very vse and expertence of thinges I am sure will declare ¶ As touching the two former reasons wherby it was saide that nothing is doone by Fate Fortune Chaunce or Contingence likewise that the prouidenee of God is particular and occupied in euery thing it is not needful that we repeate the arguments already producod and alleadged It shall suffize vs to shew in generall that the euills which in our iudgement I meane are thought to be such are in the scriptores attributed to God and that it coÌ„meth to passâ— by his wise good ordinance that wee are oftimes afflicted with calamities For thus we finde it in Esay chap. 45. I am the Lord and ther is none other I forme the light and criatedarknes I make peace and create euill I the Lord doo all these thinges And Icremy 21. I haue set my face against this Cittle for will and not for good saith the Lord it shal be giuen into the hand of the King of Babel and he shal burne it with fire The like we haue Iorom 39. And the same prophet in his Lamentations chap. 3. Who is he the that saith and it coÌ„meth to passe and the Lord commaundeth it not Therefore out of the mouth of the most high proceedeth there not euil and good Amos. 3. Shall there be euill in a Citie and the Lord hath not doone it Iob. 2. Shali we receiue good at the hand of God and not receiue euill And a little beforeâ— The Lord â—ath giuen and the Lord hath taken away blessed be the name of the Lord. Further that the Lord dooth vse one while the deuill an other while man another while other creatures in bringing calamitiés vpon mankinde as his instruements he shal easily perceiue that hath but meanely tasted the holy scriptures CoÌ„cerning the deuil it is manifest out of the notorious hestorie of Ioh as chap. â— where the Lord saith vnto the Deuill Lo all that he hath is in thy power onelye vpon himselfe shalt thou not stretch out thine hand And chap. 2. Sathan departed from the presence of the Lord and smot Iob with sore boyles from the foale of his foote to the crowne of his head Iudg. 2. God sent an euill spirit vndoubtedlye the deuill the disturber of peace between Abimeloch and betwene the men of Sichem and the men of Sichem dispised Abimelech 1. Samuell 16. an euill spirit sent of the Lord vered Saule 1. King 22. The Lord said Who shall intise Achab that he may goe vp and fall at Ramoth Gilead Then when a certaine spirit had offered himselfe saying that he would be a lying spirit in the mount of his prophets he heareth of the Lord Thou shalt entise him and shalt also preuaile goe forth and doo so And it is added Now therfore behold the Lord hath put a lying spirit in the mouth of all these thy prophets and the Lord hath appointed euil against thee Neither dooth God vse onely euil Angels to inflict punishments vpon men but also good and elect sâ—ingâ—al indifferently are ministring spirts ordeâ—â—ed to execute his diuine commaundements So Exod. 12. that night wherin the 〈◊〉 tes 〈◊〉 eate the Passeouer by the good Angâ—â— of the Lord were slaine the firste begotten of the Egiptians 2. Sam. 14. by the Angell of the Lord hauing a naked swoord were destroyed certain thousands of men after that Dauid had sinned in cemmaunding the peoble to be numbred 2. King 19. one Angel in that boast of Sennacharâ—â— slew a hundred foure score and fiue thousand men Act. 12. of the Angel of the Lord wicked Horod was sodenly stricken Now that the Lord vseth in like maner the seruice and ministery of men it is not obscure In the prophets the Babilonians Assirians and others are oftetimes described and expresselye called the instruments by the which the Lord will punish his disobedient people Esa 10. Assur in called the rod of Gods wrath and staffe of his displeasure And it is added I will send him to a dissembling natioÌ„ and I wil giue him a charge against the people of my wrath to take the spoile and to catch the praye and to treade them vnder feete like the mire in the street But he thinketh not so neither doth his hart esteem iâ— for but he imagineth to destroy and cut of not â—â—â—ewe nations In which place that is woorth our marking by the way namelye where it is expresselye signified that the Lord sendeth euils to one end and men inferre them to an other end and that he forsooth in the same woork exerciseth the office of iustice and these of wrath pride inordinate lust and thereby it commeth to passe that vnto these sinne is imputed and vnto him redoüdeth no small praise and commendation Againe Esay 13. They come from a farre contrey from the end of the heauen euen the Lord commeth with the weapons of his wrath to destroy the whole land Lo the Lord and his weapons that is to say the instruments of his wrath Also in the same place Beholde I will stir vp the Medes against them which shall not regarde siluer nor be desirous of golde c. Ierem 22. God saith that he prepareth destroyers And I wil prepare destroyers against thee euery one with his weapons and they shall cut down thy cheefe Cedar trees and cast theÌ„ in the fire And many nations shal passe by this Citie and they shall saye euery one to his neighbour Wherfore hath the Lord doon thus to this great citie We haue the like almost Ierem. 25. But in Ierem. 27 the Lord calleth the tirant Nabuchadnezer his seruant Wherefore now I haue giuen all these landes into the hand of Nabuchadnezar King of Babel my seruant c. and all nations shal serue him and his sonne and his sonnes sonne vntill the very time of his land come also c. Ezechiell 17. He calleth the Babilomans his net and dragge I will spread saith he my nette
force and power of Gods wisdome God would not at the first destroy them immediatlye after the contempt of his woord which yet he iustly might haue doone but it pleased him first to try them diuers and sundry waies whither by scourges they might be softened and brought to the acknowledgement of his will insomuch that as ofte as new signes were sent against the Egiptians so ofte the Lord declared that he earnestly sought their repentance and saluation But in the meane while where in the middest of the vniuersall ruines of all Egipt the land of Goshen which the Israelites did possesse remained safe and sound that verily auayled not a little to moue aswell the Egiptians as the Israelites those I say that they might acknowledge the will of God and submit themselues vnto it and these that they might waite with an vnremoueable faith and pacience for a wonderfull deliuerance at Gods hand And therfore also would the Lord haue Pharaoh to persist and continue so long in stubbernes and vnbeleefe that he might so much the more iustlye afterward destroy both him and all his And in all these thinges the wisdome of God dooth wonderfully bewray it selfe To say nothing that these thinges were thus ordeined of the Lord to the end posteritic might haue profitable examples both of the punishment of incredulitie and rebellion and of the commendation of faith and obedience It would be ouerlong to make mention of all other thinges that doo extoll the diuine wisdome of God in that history And who is he that knoweth for a suretye the Lords purposes and determinations Who is able to say why or wherfore when he could many other waies haue deliuered his people yet he would this way especially bring it to passe Certaine it is in the meane season that nothing was doone in all this basines without great and iust causes but the nature of Gods wisdome will more fullye open and displaye it selfe whilest other causes of afflictions also are séene into and especiallye the commodities wherof we will speake anon And as we by the waye in this one example doo propound these woorkes of Gods wisdome to be obserued so will it be an easie matter for eueryman to finde out the like in other examples Wherfore it is manifest heerby that the wisdome of God shineth most cléerelye in our afflictions and dangers and therfore that the calamities also which are laide vpon vs are rightly to be ascribed onely and alone to God And from hence great comfort est sones â—riseth for we ought to be perswaded that nothing can euer come ill to passe or at least wise be voide of fruite that God by his incomparable wisdom hath ordeind to be doon in and about our matters and affaires And thus verily ought euery one as ofâ—â— as sicknes trouble captiuitie or any other calamitie either publike or priuat dooth come vpon vs to say with himselfe The Lord hath sont this miserie But because he is wise and euen wisdome it selfe he dooth it not without great and weighty causes doubtlesse his rod and staffe will fall out to be a comfort vnto vs and there will followe some fâ—â—ite of hurtes if not straight waies or in this life yet after a while and in the life to come Now that the iustice of God is declared in our miseries it is better known then that it needeth to be proued any whit at large Gods iustice is euery where commended in the holy Scriptures and it is set before vs to be considered all our life long Hitherto belong all the places that make mention of the feare of God For therfore is God to be teared because that according to his iustice he seuerely punisheth transgressors Likewise all the places wherin the Lord is described to exercise iudgement and iustice on the earth Adde also all the threatninges which are most plentifully extant in the lawe and the prophets against the transgressors of the Diuine preceptes Yea and so farrefoorth is this knowledge of Gods iustice necessarye that vnlesse the same be diligentlye taught men cannot such is their pronenesse and head-strong boldenesse to sinne be kept and retained within the compasse of their dueties Nay without this knowledge God should not be knowen to be God neither would any man stand in awe of his diuine maiestic For this is the first honour and dignitie of the hiest and eternall God and his choose and principall office which also al men doo in the first place consider and call to minde namely that he recompenceth good things to the good and euil things to the bad which is in very déed the true propertie of iustice And that this is so not only the promises and curses set forth in the holye Scriptures by the commaundement of God doo abundantly teach but also that common knowledge engraued in the mindes of all the Gentiles touching the rewards of the good and punishments of the wicked But now if any man will say that it is true indéed that Gods iustice dooth notablye appéere in this that the wicked are punished for their sinnes but yet that it séemeth in no wise that God dealeth iustly then when hée suffereth the godly also to bee oppressed with common calamities whome hee ought with good right to mans iudgement to kéepe in safitie vnder his protection by reason of the prerogatiue of their election and excelleÌ„t holines this carnall and trifeling obiection shall easely and with small adoo be answered First this woord Iustice commeth to be considered not altogither alike in God as it is in men that namely God should then only be acknowledged to be iust when after the rule of mans iudgement and according to the rigor of the law as they call it hée requireth like for like for otherwise the praise of iustice should neuer properly belong vnto God sith he neuer in such wise either giueth rewards or inflicteth punishments but that in these he recompenceth beneath measure and desart and in those aboue measure and desart but God dooth iustly as oft as he performeth that wherein his wisdome goodnes and power doo appéere inasmuch as there is no man but vnderstandeth that it is most iust that these vertues if at least it be lawfull so to call them should at all times be made knowen and set foorth But certes in the afflictions of the godly the wisdome goodnes and power of God doo wunderfully declare and shewe foorth them selues wherfore there is no cause why wee should think that the godly are vniustly punished Neither verily can wisdome or goodnes as they are discearned in God be separated from iustice for they sticke fast togither and helpe one an other and can neuer be seuered in time or duties For why God dooth at all times woorke wisely mightily wel and iustly and whatsoeuer is doon wisly mightily or well the same also must bée doon tustly and so on the contrary Secondly how canst thou say that the god â—y are wrongfully punished when there is no man
caco that this present Psalme appertaineth to the kinde deliberatiue The state or proposition is generall that God is highlye to be praised because he is exceedingly good and maketh his goodnes to surmount in all thinges The vse of the Psalme is manifolde accordingly as may be obserued in it sundrye places fraughted with excellent doctrine as 1. That calamities are sent of God himselfe 2. That in sending of plagues to the wicked God sheweth his instice 3 That by afflictions we are stirred vp to prayer and inuocation to faith hope c. 4 That such as call vpon God for ayde are not forsaken of him but at that length are holpen 5 That God as he dooth without difference correct all sortes of men whither they be good or bad so also he helpeth them 6 That the prouidence of God may apréere on euery side wonderfull as well when we are afflicted as also when we are deliuered from afflictioÌ„s Many other places will we discouer in the discourse it selfe But to this end cheefly doo all these thinges tend that they minister great store of comfortes consolations which thing was the cause that moued vs to take in hand the interpretation of this Psalm We wil ther fore now giue the enterprise to expound it 1 Confesse vnto the Lord because he is good for his mercy endureth for euer 2. Let them speake whom the Lord hath redeemed and deliuered from the hand of the oppressor This is the proposition of the whole psalm by way of an exhortation God saith he is good and his mercy is euery where excellent therfore confesse ye vnto him praise him giue him thankes And they are the woordes of the Holy-ghost speaking by the prophet to euerye company and assembly of the godly whersoeuer and by what occasion soeuer they shal be gathered togither Whither it be in the Schoole or in the Temple that any of the godly meete togither in the name of the Lord there is the Holy-ghost in the middest of them and inkindleth the hartes of euery one to praise God Let vs therfore so take these things as though the Holy-ghost sounded them in our hartes and as though we felt his power secretly woorking in vs let vs the more cheerefully sing prayses vnto God Thus then he saith Confesse vnto the Lord. Amongst the Hebrues to confesse vnto the Lord is to praise celebrate and with all carefulnes to commend the Lord and to giue him thankes for his incomparable benefites Because he is good The reason why and wherfore God ought to be praised of vs and it containeth the summe of this whole Psalm Neither in very deed is any other thing handled throughout this Psalme then that it is shewed that the mercy and prouidence of God may be sensibly seen perceiued in al thinges Further 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is all one with good faire comly whence also commeth the name 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifying many excellent vertues worthye of God Wherfore the Greck interpreter translaketh it Krestos that is to say good profitable peaceable gentle tweete after which sort also Augusâ—â— readeth it Suams Sweere The minde therfore hearing that the Lord is good ought inâ—nâ—taflye to conceiue many things of God which may commend and set foorth his dignitie and especiallye his notable loue towards mankide And this is it which the Prophet meaneth when as not contented to haue called God good he addeth also For his mercy endureth for euer By this addition it beséemeth al men to be the more inslamed to the praising and landing of God For if to be we haue oftetismes heeretofore had experience of his mercy and goodnes and besides doo court still to feele and tast of them heereafter then haue we great occasion of praising and maginfying him especially â—â—th we can no other way deserue his fauour and goodwill nor doo any thing more pleasing and exceptable vnto him And if incace his mercy sheweth it selfe to be séene at all times and in all ages then also ought our confession of praise and thankes giuing to be heard at al times and without ceassing After which manner also Christ taught vs to pray without intermission and to craue this especially that the name of his heauenlye might be sanctified Let them speake which are redeemed of the Lord whom he hath redeemed from the hand of the oppressor Let theÌ„ speak to wit praise or a song of thankes giuing And whereas it is the part of al men and at al tunes to sing praises vnto God and to giue him thanks yet is this duty chéefelye required of them that haue tasted of his liberality and goodnes and haue of him béene deliuered from most gréeuous perilles and dangers All sorts of men doo indéed féele dayly continually Gods goodnes bountifulnes euen in this that they liue inasmuch as it is of God that we haue our beeing liue and moue as he saith Act. 17. likewise that they doo dayly and continually beholde his Sunne shining that they recetue from him the rayne in due season and the fruits of the earth wherwith they are susteined But these thinges inasmuch as they are vsuall and ordinary are in such wise accounted off as though the hand of God were not greatlye occupied in them at the least as though there were not heerein so plain a proofe and demonstration of Gods goodnes But we déem them most chéefely to seele in themselues Gods bountye and liberalitie which are fore vexed with diuers temptations and dangers and afterward notwithstanding wonderfully deliuered For why when we are in dangers we call vpon the Lord for helpe and we can then at the length iudge what it is to be either holpen of God or forsaken of God when our hartes haue sometimes béene smitten with the smart of trials and afflictions And as no man knoweth how profitable a thing phisick is but he that hath sometimes béene sicke and hath béene eased by it nor of what valewe faithfull fréendes are but he that hath beene brought to extreme néede and tasted of their help so none can sufficiently comprehend how great the goodnes of God is but such as haue beene tried and deliuered by God out of the dangers of temptations Wherfore to those especially dooth this Psalme belong that haue beene in ieopardy through sundry trialles and they can indeede iudge rightlye touching the vse therof We are wont to cal vpon God and after that we haue obteined his help it behoneth vs to praise God and to giue him thanks For this cause therfore he saith Let theÌ„ speak which are redeemed of the Lord. The woord Redeemed noteth that they were whollye come into the Lords hand and power by reason of the greatnes of benefites receiued no otherwise then bought seruantes and so all such are admonished that they are debters vn to God neither can they pretend any excuse why they should not sing praises to God nay vnlesse they doo it they shall incurre the blame of most shamefull
ingratitude They that before were in the hand and power of the oppressor or of affliction are now by the Lord deliuered and they ought to be humbled vnder his mighty hand and to giue him thanks yea and to dedicate them selues wholye to God their deliuerer All things therfore are trimly disposed in this beginning and proposition of the Plasme and we may gather from thence no single or slender doctrine 3 And gathered them out of the lands from the East and from the West from the North and from the South 4. They wandred in the wildernes out of the way and found no citie to dwell in 5 Hungrye they were and thirslye their soule fainted in them 6 So they cryed vnto the Lord in their trouble and he deliuered them from their distresse 7 And led them foorth by the right way that they might goe to a citie of habitation Now after the proposition followeth a plentifull confirmation as in the which it is proued by many plaine and pithy reasons that God dooth liberally shewe his goodnes in mortall mens matters and most wiselye gouerne all thinges by his wonderfull prouidence and therfore most worthy to be exceedingly praised and magnified of al men This is the first reason prouing Gods goodnes to shine cleerelye in all thinges taken from an example as also all the rest are in a manner that followe And certes it is drawen from that example of a thing boone not only once and about one person only but ofte times and in many persons vsuallye séene so that thou maist rightly say that all these proofes are drawen out of the common course of life and from the vse and experience of thinges dayly happening Which kinde of proofes doubtles are most fit to moue affections withall and besides they make that to appeere most plaine which is intended And it is to be thought that no man whatsoeuer he be can possibly read this Psalme but that he shall sinde some thing touching himselfe and wherby he may gather that he also hath beene partaker of the bottomlesse goodnes of God in some one necessitie or other Neither truely is it an easie matter to finde such a one as hath not felt in himselfe some parte of the miseries which are héere mentioned and that whilest he is deliuered from them ought not to ascribe his preseruation only and alone to God Yea and there can no discommoditie or danger almost arise which is not comprehended vnder some one or other of the thinges that are héere described at the leastwise it will be like it or not much vnlike wherfore also whosoeuer is distressed with any aduersities shall héer haue some remedie of comfort and shall finde matter of hope for the recouering of his safetie This is also further to be marked that euerye of the proofes are so disposed that they may fitly be deuided into two partes wherof in the former are described the perilles which happen vnto men in the latter is declared how they are by the mercy of God deliuered from the same againe in the former parte the perils are very exquisitly and almost after a poeticall manner expressed by increasments amplifications and representings of things and in the latter parte the deliuerance beeing sodainlye and without any adoo obtained is laid soot the more breefely yet hauing now and then those thinges interlaced which doo not a little beautifie and illustrate the matter And so are all thinges ordered that a man aduisedlye marking them may out of euery member in a maner gather variable and most holsome doctrine This first proofe therfore is drawen from the example of those that for any cause whatsoeuer being driuen from their dwelling places are constrained to wander vp and downe and to séek a place els where wherin they may rest And very properly is the ieopardy of these men described by their iourney in the desert then the which doubtles a greater could not be deuised For why a man would hardly beléeue except he be one that hath had triall of it how greatly they are gréeued that wander in the wildernes where there appéereth no humane help or succour and nothing to be looked for but death and destruction And therfore it is to be thought that certaine of the Greekes were moued to make a lawe touching a penaltie of death to be laide vpon him that would not she we the way to one that went astraye because they sawe vndoubtedly how sore they were tormēted that wandred out of the way And oftetimes into these dangers doo men fall in Palestina and the cuntries next adioyning in asmuch as all Asia for the most parte hath many deserts and obscure places as the holy Scripture and bookes of the Geographers doo testifie Their soule fainted or failed in them Héere thou séest the manner of an enlargment gallantly obserued First euen to straye out of the way is full of wearisomnesse though it be in a Cuntry well knowen Then to goe stil forth on and not to finde a place where to rest is much more gréetious After ward also to be pinched with hunger and thirst who séeth it not to be the extremitie of all miseries and that now nothing remaineth but cruell and wofull death And this is it which he addeth Their soule fainted in them We haue a certaine resemblance of these calamities pictured in Abrahams bondmaide Agar Genes 16. in the people brought out of Egipt through the wildernes where they murmured for meate and drinke Exod. 16. and 17. in Dauid flying from Saul Sam. 23. and 25. againe 2. Sam. 15.16 when he fled by reason of the tumult raised by Absolon likewise in Elias flying for the threats of Iezabell 1. King chap. 19. which all in their flight through desert places were almost dead for hringer and thrist But it is not without cause that the Holy-ghost dooth so liuely painte out these perilles For we ought thereby to gather some instruction First therfore it is doone to this ende and purpose that we might learne how to behaus our selues towards those that are in miserie and to pittie them whom we see to suffer bannishment to wander through vnknowen cuntries and to haue no freends to succour them Secondly that we might so much the more exactly weigh and consider the power and goodnes of God in the preseruation of them that are deliuered by him out of so great distresses How much greater the dangers are so much more fully doth Gode mercy thew it self in deliuerance from them And they cryed vnto the Lord The second part of the proose touching their deliuerance And this verse is put betweene in manner of a parenthesis as that which is oftetimes repeated almostin euery of the proofes following So is this in Virgal Begin my pipe with me to sound Menalian verses And this Leade Daphnis from the citie home my verses leade him home And we learne out of this verse 1 That afflictions sent of God doo stirre vs vp to inuocation prayer vnto
God Concerning which profit of aduersities we haue spoken before 2. That God willingly heareth those that pray in their afflictions graunteth their tequests Hitherto belong all the promises of God euery where extant like wise the exhortations vnto prayer also the exâ—imples of such as whilest they haue prayed haue béen made pertakers of their desires And he led them forth Then is it the Lord him selfe that leadeth them The thing then is not doone by chaunce or fortune neither is it by haphazard that a man strayeth or returneth into the right way but all thinges come to passe by the onely will and dispensation of the Lord. That thou goest out of the waye that thou art in hazard and danger it is the will of the Lord. He would be entreated of thee and séeketh occasion to deserue well at thine hand yea and to shewe his goodnes and mercye towardes thée Therefore all these thinges fall out for the best vnto thée and for thy comfort neither ought any distrustfulnes at all to come into thy minde 8 Let them therfore confesse before the Lord his louing kindenes and his wonderfull woorks before the sonnes of men 9 For he satisfied the thirstie soule and filled the hungry with goodnes This is the conclusion of the firste proofe wherein he exhorteth all people to sing praises vnto God for such and so great goodnes of his shewed and exhibited vnto men endangered after that manner And heere also the former verse is interlaced or put betwéene And the other verse expressely setteth down the cause flowing from the premises whilest namelye it opposeth the benefites receiued as saciety and refreshing to the miseries endured before in the desert And we learne from this place 1 That our safetie and preseruation ought to be ascribed onely and alone to God not to our owne wisdome or to any mans help 2 That being deliuered from dangers or any other way whatsoeuer holpen of God we ought to giue him thanks 3 That we must so much that rather doo it leaste if we remain vnthankfull we should by the iust vengeance of God be plonged again into the like perrills 4 That when and howsoeuer our estate be bettered yet must we still beare in minde the distresses that before were vpon vs they ought alwaies after to be feared of vs. Which consideration is very profitable to the moderation of our mindes that we vse to carry our selues in an euen course aswel in prosperitie as aduersitie For this is in déed perfit wisdome for a man so to be haue himself in aduersity as he may hope for better things and againe so in prosperity as he may fear the contrary Further sith the Holy ghost hath not expressed any certaine cause of their flight and wandrings through desert places neither hath treated specially and by name either of the godly or vngodly it is a token and argument that this proofe belongeth indifferently to all men aswell good as bad which for any kinde of cause are compelled to prouide for theÌ„ selues bâ— flying and to taste of the perrills of perignination Some are forced to flye away and to wander abroad for the trueltie of their aduersaries which seek to hurt them as Iacob did for Esau Dauid for Saul Othersome for the defence of righteousnes the studie of restoring true religion as Elias and at this day many godly persons are constrained to fly out of diuers tuntries Some for common famishment and scarsitis of vitaile as Abraham Iacob Elisha Some for their sinnes God béeing angry are forced to feele the miseries of rouinges and wandrings as Cain Some for refusing to obeâ—â— Gods will and to execute their function and calling as Ionas Some for this cause that some man hath threatned to spoyle or kill them for which cause Paule escaped from Damascus through a wall Christ taught his Disciples that when they were in danger for the confession of the trueth they should seek to saue themselues by flight Some for the tumultes and vprores of warres as the Iewes did oftetimes but especiallye in the tune of the captiuitie of Babilon and in the auerthrowe of Ierusalem vnder Titus the Romaine Some for the inundations and eruptions of the Sea Some for fire and burning Some for the spoyling of their goods or for the losse of them by what means soeuer either honest or dishonest as they that béeing ouer head and eares in debt doo betake themselues to their legges and runne awaye Some for great offences committed are bannished by the magistrate And who is able to reckon vs all such causes as these Notwithstanding all these and such like dangers may well be reduced to this present place and whosoeuer are afflicted any of these waies may fetch from hence some solace and comfort Only let them call vpon the Lords name by faith and paciently waite for his helpe and they shall vnâ—oubtedly at the length féel some succour from God yea and he that is described heer to haue brought the wanderers into the right waye and to haue giuen them a citie where they might rest euen he also will prouide a place for these wherin they may safely liue 10 They that sit in darkenes and in the shadowe of death beeing fast bound in miserie and yron 11 Because they rebelled against the woordes of the Lord and abhorred the counsel of the most High 12 He also handled their hart through heauines they stumbled and fel and there was none to help them vp 13 So when they cried vnto the Lord in their trouble he deliuered them out of their distresse 14 For he brought them out of darknes and out of the shadowe of death and brake their bonds in sunder They that expound this Psalme as a prophesie touching the mercy that is offted through Christ and touching the redemption of the afflicted made by Christ in the time of the Gospell manifested to the worlde doo so expound this part as that they saye that God is therfore to be extolled and praised because he hath deliuered men out of the prison and captinitie of sinne death and the deuill For why vnder these tiranes dâ—oâ—e all men held captiue as appéereth Rom. 7. â—â—ce an other lawe in my members rebelling against the law of my minde and leading me captiue vnto the Lawe of sin which is in my members c. And Rom. 6. they are called the seruantes of sinne And Zacharias Luk. 1. Through the tender mercy of our God wherby the daye spring from an high hath visited us to giue light to them that sat in darknes and in the shadowe of death and to guide our feete into the way of peace And therfore came this captinitie vpon them because they were all rebels against the woord of the Lord. As for the Gentiles they did vniuersallye reiect from the woord and law of the Lord. And the Jewes amongst whome séemed yet to remaine some signes of Gods people slewe the seruantes of God and the prophets that
wish indéede that he would giue vs life and happines but because we doo not altogither trust in him we will vse also all our own wisdome industry which the more that we doo the more also we departe from him For we ought in such wise to deny our selues as though there were no iot of this wisdome or prudence in vs béeing most fullye perswaded of this one thing that wee ought perpetuallye to obeye God in all thinges sith God euery where affirmeth that all they that will thus doo shall vndoubtedlye be blessed For this is the very true waye to the most blessed life the which it behoueth us continually to keepe We are perhaps vnwilling yet we may if we wil be blessed But goe to sith we deale heere either about our chéefest felicitie or extremest miserie and our time is so short that after it be once gone there will be no more place left for repentance what letteth vs to trie whither this be true or no that is to say whither God will take a man that shall so denye himselfe that refusing to taste of that deadly tree least his eyes therby might be opened to worldly vanities will in such sort repose all his trust and confidence in God as that he will wholy depend vpon him whither God I say wil so take such a man into his custodie protection as that he wil neuer suffer him because he denieth himselfe for his sake to want any thing either in this life or in the life to come Let vs I saye make a triall of the diuine Oracles the which doo aduise all these things to be doon this if we shall doo ther is no doubt but that this matter wil fall out very fortunately vnto vs. At least wise let vs imitate that Naaman the Syrian who when being desirous to be healed he was admonished by the Prophet to washe his bodye sire times in Iorden he not beléeuing the Prophet refused at the first to doo it what saith he are the waters of Israell better or more holesome then our waters notwithstanding béeing aduised by his seruants to make a triall and to wash his body which was an easie matter for him to doo he washed it and immediatlye recouered his health Let vs therfore in like manner proue whither we may this way which is prescribed vnto vs of God the Prophets and Apostles atteine so great happines so much besired and songed for The waye it selfe is easie not hard or painefull as that is which we follow wherin we vexe and disquiet our selues whole daies and nights in greedy gaping after pleasures riches or promotions in which point how greatly we are deceiued we finde daylye by experience but then especiallye shall we feele it when we must dye But as for this way that leadeth vnto life it is peaceable and quiet free and exempte from al these combersome cares of worldly things teaching vs to fruit onlye and alone in God cast thy care saith Dauid vpon God and he wil bring thy purposes to passe neither to say the trueth is it the parte of the Sheep but of the shepheard to be carefull for the pasture This is the dutie of the sheepe to follow the Shepheard And therfore Christ reprouing the vaine pensiuenes of men saith Why are you so carefull for meat drink and apparell saying what shall we eate or drinke or wherewith shall we be clothed Shall not he saith he which hath giuen you life and body giue you also all these things if you trust in him Seek ye therfore first saith he the kingdome of God and all these things shal be ministred vnto you And therfore to conclude This I say and it is not my saying but the Oracle of God if we be the shéep of God if we will heare his voice and followe him and neither acknowledge nor followe the voice of strangers wee shall neuer want any thing either in this life or in the life to come and we may no lesse truelye and certainly breake foorth into this speech then Dauid did and saye that For because God is my Shepheard therefore I shall neuer want any thing And that we may continuallye walke this waye for asmuch as it dependeth vpon Gods grace it remaineth that we labour to obteine it at his hand by prater O almighty God and heauenly Father we most humbly beseech thee c. Two Theames or Questions handled and disputed openly in the Schooles at Cambridge in the Latin tung by P. Baro Doctor of Diuinirye and Englished by I. L. For asmuch as we are at this time to dispute of the most sacred trueth of Christian religion men and fathers right worthy I see not from whence we should better fetche our beginning then from the very author and defender of the Trueth Wherfore O almighty and euerlasting God the only fountain of all trueth and knowledge we craue peace and pardon at thy hand and praye thee most humblye that thou wouldest nor suffer vs searching the secrets of thy heauenly wisdom to wander from the true and right way but wouldest open the true sense and meaning of them vnto vs our hartes and mindes being wholy dedicated vnto thee to the honour and praise of thy great goodnes and maiestie through Iesus Christ our Lord. Amen The Questions which I haue propounded to be disputed off are these Gods purpose and decree taketh not away the libertie of mans corrupt will and Our coniunction with Christ is altogither spirituall which haue indeed much difficultie in them but yet more profit if they be rightly vnderstood These therfore according to the custome of this famous Vniuersitie we haue determined this day first breefelye to expound and laye open that the trueth and proper sence of them both may appeere secondly to defend them as true dissoluing the doubts which shall on the other side be obiected But we entring somewhat fearefullye into this kinde of reasoning and renuing againe these scholasticall exercises after a long season intermitted make this request that ye would with freendlye pacience heare vs as yee are wont Question I. The former theame conteineth a question of all that euer haue beene debated in philophie or Christian religion the greatest and of which first the Philosophers then also the Diuines haue both in times past and now also in these daies almost infinitely disputed We wil say somewhat of them both and first of the Philosophers It hath beene enquired therefore of them whither all thinges in the worlde come to passe by fatall destinie and by a certaine necessitie of nature or whither there were some contingents that is things happening by chaunce and such as procéed not from necessarye causes but cheefelye whither mans will be free or fettred with the necessity and bands of Fate or Destinie For when some giuen to the studie of Astrologie perceiued so great stabilitie of the celestiall bodies and their so great force and efficacye in and vpon all things héere belowe and where
least any man should think it to be vain and fantasticall for of this followeth by and by the putting away of all euils and the participation of all good things for whyâ— it is méet that God should free him whome he taketh into his fauour from sinnâ— and from all enormities and adorn him with grace and al good things Thus therefore by the liuely and sincere knowledge faith of God in Christ is kindled an incredible loue in vs which God who is the very cause of it neuer leaueth destitute but rewardeth it with himself and with will hiâ— good blessinges in Christ Thus therefore is God offered to be receiued in Christ â—â—ld Christ in the mistery of the Eucharist not with the mouth of the bodye but with the faith of the soule This our coniunction with him Christ applying himselfe to our capacitie dooth euery where illustrate with many similitudes 〈…〉 bodies and from the manner 〈…〉 them whome also the Apostles followed as when by â—he word of God reâ—â—â—â—ed by faith Paule saith That the faithfull 〈…〉 meÌ„bers of Christ bone of his bones and flesâ—â— of his fles◠〈◊〉 and that in Baptisme they 〈◊〉 Christ â—lare graffed in him and that in the Suppâ—â— they eat his flesh and drink his blood and 〈◊〉 made one with him when yet notwithstanding that holy bodye of his abideth alwaies whollye in the heauens sitting at the right hand of his Father almighty neither is it at any time intermixed with ours But these things are figuratiuely spoken and are to be transferred from the body to the soule sith the soule whereof he is the meate hath neither mouth nor téethe nor throat and this figure being not vndâ—â—stâ—â—d of some was expounded by Christ him selfe The fleshe profiteth nothing sayth he The woordes which I speake vnto you are Spirite and life For hereby it plainelye appâ—â—reth that this meat is not of the belly but of the mind and that the fleshe of Christ is to be eaten of vs not with the téeth of the mouth but with the saith of the soâ—â—e and his blood to be dra◠〈◊〉 with the 〈◊〉 of the throat but with the spirit of deâ—otion Which thing may euen héere by â—e perceiâ—en for that neither the hiâ—gâ—r â—orthiâ—â—â— for the asswaging whero◠〈◊〉 holy banqâ—â—â— was ordeyned is the 〈…〉 blood which were 〈◊〉 imaginations of some 〈◊〉 the 〈◊〉 and â—â—ath of Christ that is of the pardon and foâ—giâ—â—e 〈…〉 mercye c. which all 〈◊〉 obteined of God through the heath 〈◊〉 paâ—â—ion of Christ Therefore with those tropes 〈◊〉 figures Christ and his Apostles haue expressed the same our spirituall conuâ—â—ction with Christ out head 〈◊〉 as the Apostles of Christ 〈◊〉 also the faâ—hâ—rs haue reteyned and frequented the figures of Christ and of the Apostles as appeereth by their writinges yea and sometimes procéeding further they haue vsed more bolde figures as when they attributing the names of things signified to the signes doo saye that Christ in the Sacrament is seene with the eyes of the body handled with the hands broken chewed with the mouth and teeth dayly fashioned and created and that he falleth froÌ„ the table to the earth that the blood of Christ boyleth vp in the bowels of the faithfull Exuperantius Bishop of Tholous saith Iâ—rome to Nepotian caried the Lords body in a wicker Basket and his blood in a Glasse But if they séeme now and then to proceede yet further and to affirme that we are properly without a figure corporallye 〈◊〉 with Christ this is to be thought to belong vnto that that our bodies also are partakers of this benefite for it will come to pâ—â—sseâ— that we shall not only be vnited with Christ in our soules and so enioy eternall life but also in our bodies not that there shal be as ye would saye one masse of all the bodies and soules of all the faithfull with the bodye and soule of Christ but for because we shall follow the Lamb whither soeuer he goeth and with him enioy euerlasting life This is the true exposition if I be not deceiued of this Question and so consequently of them both to the vnfolding whereof not an houre but a yeere were néedfull And this so manifest a trueth of either proposition I was perswaded in the beginning when I choose and propounded these things to dispute vppon that I could defend and maintaine against all men liuing but since I came into this place and whiles I beheld your countenances and especially theirs with whome I am to trye this conflict I feare excéedinglye And therfore as I did at the first I pray and beseeche almightye God to giue me strength and abilitie fit for the defence of his trueth Also I desire the reuerend Mediator of this Schoole and disputation if at any time he shal perceiue me to doubt or wauer to put to his helping hand and mine aduersaries that hauing regard of the trueth they would remit somewhat of the vehemencye of their arguments when need shall require Finallye I craue earnestlye of you all right woorshipfull brethren that if at any time I shall not so aptlye as were requisite answere to the obiections propounded yee would yet therfore neuer the more doubt of the trueth of these propositions but rather impute all that matter to my slothfulnes and ignorance I haue said