babling and therefore I made these praiers short fitting all the chiefest occasions they will neither burthen thy memorie nor hinder thy affaires Grace before meat SAnctifie good Lord these thy creatures for vs and vs for thy seruice giue vs grace we pray thee to receiue them thankfully and to vse them soberly to thy praise and our comfort through Iesus Christ our Lord. Amen Grace after meat BLessed be the name of our most blessed God for these and for all other blessings that we haue receiued from him through Iesus Christ our Lord. O Lord saue thy Church preserue our King giue vs thy grace and send vs peace for Christ his sake Amen A Praier as we goe to bed O Lord Iesus Christ forgiue me I pray thee all the sins that I haue committed this day against thee and preserue me this night from all dangers I goe naked into my bed but I beseech thee cloath me with thy righteousnesse that I may not goe hence naked into my graue Amen A prayer when thou risest from bed O Sweet Iesus Christ I most humbly thanke thee for the comfortable rest that thou hast giuen this night vnto my wearied body I thanke thee for this light that shineth vpon me and I beseech thee grant that the light of thy heauenly truth may shine in my heart preserue me this day from all euill and guide me in thy way by thy holy spirit Amen A prayer when thou goest to heare a Sermon O Most sweet and blessed Sauiour I doe acknowledge and confesse mine ignorance and I come vnto thee to be instructed Lord open mine eares that I may diligently hearken vnto the words of thy Preacher and open mine heart as thou didst the heart of Lidia that the words which I heare with mine eares may bee ingraffed in my heart and imbraced in my soule to thy glory and to mine owne endlesse comfort Amen A prayer when thou goest to the Communion O Eternall God I see thy iustice and thy hatred against sin and I see the greatnesse of thy loue to mankind that for the washing of our sinnes and the sauing of our soules thou gauest thy only son thus to be broken to shed his pretious bloud I pray thee good Lord make mee partaker of all the benefit of his passion and let his death satisfie thy iustice for all my sins and transgressions Amen A thankesgiuing after the Communion O Most gracious God and louing father as thou hast giuen thine onely Sonne Iesus Christ to die for our sinnes and to be the blessed food of our soules so we most humbly beseech thee to giue vs grace that wee may die vnto sinne and shew our selues truly thankfull vnto thee for these vnspeakable blessings through the same Iesus Christ our Lord. Amen A prayer to be said in afflictions O Most iust and righteous God thou alwaies punishest man for sinne and I confesse O Lord that my sinnes deserue a great deale more punishment then thou hast laid vpon me for I haue sinned against heauen and against thee and I am no more worthy to be called thy sonne but thou desirest not the death of a sinner therefore I most humbly beseech thee to forgiue me all my sinnes and to turne away thine anger from me to giue me grace that I may make good vse of this thy fatherly chastisement and to deliuer me from the same when it pleaseth thee for Iesus Christ his sake Amen A prayer to be said in our sicknesse O Eternall and euerliuing God I thy poore and wretched seruant doe acknowledge mine iniquitie I doe see mine infirmitie I am not able to helpe my selfe and I doe confesse that thou art iust and righteous thou knowest best what thou hast to doe and it is best for me to submit my selfe to thy will And therefore I doe most earnestly intreat thee to restore me my health if it be thy will or else to giue me patience to endure this sicknesse to strengthen my faith against all temptations to make me most willing to forsake this world and most ready to come vnto thee whensoeuer thou callest Grant this ô gracious God for Iesus Christ his sake Amen A prayer to be said at the very houre of death O Sauiour of the world saue mee forgiue me all my sinnes and receiue my soule into thy hands ô sweet Iesus come euen so come quickly Amen Iehouae liberatori FINIS
of his loue to vs. And therefore the Apostle heere maketh the loue of God to be the maine ground and cause of our vocation and sanctification and S. Iohn putteth it as the only cause of our redemption saying Christ hath loued vs and washed vs from our sinnes 2. Here is sufficient consolation that God loueth vs and therefore if any man would reioice let him reioice in this that he is beloued of God for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Homer Iliad 9. 2. That God loueth vs is the greatest comfort we can imagine Ambros li. 1. c. 6. de vita beata 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that man is in stead of many people whom God shall loue I care not then for the loue of the world so I may haue the loue of God I feare not my sinnes so I may haue the loue of my Sauiour for I doe not reioice quia iustus sum sed quia redemptus sum non quia vacuus sum peccato sed quia remissa sunt peccata that I am iust but that I am iustified not that I haue no sinnes but because my sinnes are forgiuen not because I am beloued of the world but because I hope I am beloued of God 3. From this doctrine of the loue of God we may learne many lessons of instructions 1. Seeing God loueth all his creatures we should neither wastfully abuse them with that prophane glutton but gather vp the very crummes that nothing be lost lest God should call vs to an account for wasting his goods nor yet shew our selues cruell towards the basest creatures for the Lord loueth them and therefore commandeth that they should take their rest vpon the Sabboth that we should not muzzle the mouth of the Oxe that treadeth out the corne that we should not take the damme that sitteth and cherisheth her young brood c. to teach vs that we should not vse any crueltie or vnmercifulnesse towards these filly creatures for a mercifull and a tender hearted man will be pittifull vnto his beasts as knowing these creatures were made for the vse of man and not that any man should abuse these creatures 2. Seeing the Lord loueth the reasonable creatures better then the bruit beasts it teacheth vs to loue men better then our dogges and Christians better then worldly trash 3. Seeing of all men God loueth the Saints best it teacheth vs to follow the counsell of S. Paul To doe good vnto all men but especially to those that are of the houshold of faith 4. Seeing we our selues as we hope are beloued of God it teacheth vs two especiall things 1. To studie how to retaine and to increase Gods loue 2. To learne what we shall render vnto God for his loue De 1. I confesse that at the beginning there is nothing in vs or that can be done by vs which can moue God to loue vs yet I say that after God hath giuen vs his Spirit bettered vs by his grace then may we doe those things that Anton. p. 4. t. 6. §. 10. may retaine and increase his loue towards vs for quamuis Deus prior dilexit nos tamen exercendo nos in actu dilectionis augetur dilectio eius though God loueth vs first yet by exercising ourselues in louing God we shall increase his loue towards vs saith Antoninus To the end therefore that we may How we may retaine and increase Gods loue towards vs. retaine and increase Gods loue vnto vs there are many things to be done whereof I will only name these three 1. Contempt of vanitie 2. True humilitie 3. Perfect obedience 1. Seneca saith that nemo dignus est Deo nisi qui opes contempserit no man is worthy of Gods loue but he that hath cast away the loue of worldly wealth and S. Gregory saith that tanto à diuino Greg. distinct 47. bonorum amore disiungimur quanto infernis delectamur so much the further we are from Gods loue by how much the neerer we are to the worlds loue And S. Iohn saith that the loue of the world is enmitie with God and therefore whosoeuer would retaine the loue of God must abstaine from the loue of the world 2. Humilitie is the only vertue that God loueth melius est vitium cum humilitate quà m virtus cum superbia God loueth an humble Publican better then a proud Pharisie superbos sequitur vltor à tergo Deus for He beholdeth the proud afarre off but he giueth grace vnto the lowly 3. Whosoeuer will keepe my Commandements Ioh◠14. 21. my Father will loue him and we will come vnto him and make our abode with him saith Christ himselfe and so you see things that both retaine and increase the loue of God towards vs. De 2. What shall we render vnto God for this his great loue vnto vs I answer that dilectionis nulla maior Leo ser 7. deiciunio expetenda est remuneratio quam ipsa dilectio nothing is so acceptable in the The loue of God is to be requited only with loue actions of loue as loue againe and that loue is deemed to be lost which is not requited with loue And therefore as the Magi when they came to Christ opened their treasures and offered their gifts vnto him gold frankincense and mirrhe whereof Matth. 3. the first is said to be the gold whereby loue is signified for as gold is better then all other mettals so loue is the chiefe of all vertues 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1 Cor. 13. Faith Hope and Charitie yet the greatest of these is Charitie and as gold maketh the owner rich so is he truly rich which is in loue with God and as the gold is made purer in the fire so is our loue made brighter in the fire of temptations And therefore Victorinus vpon the words of the Apoc. I counsell thee to buy of me gold doth expound the same to signifie loue and charitie lucem intimi Richard Victor in Apoc. splendoris fulgidam feruore dilectionis ignitam per fornacem tribulationis probatam shining through the light of its inward brightnesse fierie through the feruencie of affection and tried in the furnace of tribulation and therefore Thomas saith that the first gift of the Thomas 1. p. q. 38. ar 2. Holy Ghost which we receiue from God is loue and therefore seeing this is the first gift of God to vs whereby he is moued to doe all other good things for vs let vs with the Wise men offer our loue in the first place to God againe for this is the first and great Commandement to loue the Lord thy God with all thy heart this is the first and chiefest oblation and this is that which God chiefly accepteth Now touching the louing of God Thom. in l. de perfect spirit vitae ca. 3. the Schole-men doe assigne 3. degrees 1. Quantum diligibilis est as much as he is worthy of loue and so he is only
the same Dauid and Peter lost not all graces Bucerus de lapsu Petri. I answer that Dauid and Peter did highly offend and grieue the Spirit of God and lost the comfort and sense of grace but not all grace vigor Spiritus repressus sed non extinctus mota fides non amota the strength of the Spirit was repressed not extinguished his faith was shaken and moued but not remoued For if Peter lost all grace and all faith then that faith did faile which confessed Christ to bee the Sonne of God and for which our Sauiour prayed that it should not faile and another faith different from the first was giuen vnto him which is most absurd And therefore Tertullian and S. Augustine Aug. de Cor. gr c. 7. doe expound the Prayer of Christ that Peters faith should not faile of his constant firme perseuering in faith vnto the end and S. Chrysostome saith that Christ did not onely pray that his faith should not finally faile sed etiam vt ne euanesceret aut penitus extingueretur but also that it should not vanish or bee quite extinguished But Dauid prayed to create a new Ob. 3 heart in him and to restore the Spirit of God vnto him therefore there was no grace in the old corrupted heart but the Spirit was quite taken from him and his graces quite extinguished I answer that Dauid had diminished the graces of Gods Spirit in him and quite lost many of them as the cleannesse of heart the ioy of the Spirit and inherent sanctity and faith it selfe in respect of the act or sense of it for that it did sleepe in him but not in respect of the substance or habit of it for else how could hee pray for grace if all grace had been taken from him grace therefore still lurked in the secret corners of his heart and seemed asleepe as Christ was in the ship and therefore Dauid awaked it and desired it might bee restored in respect of the sense and feeling of it and that this grace which was now like the fire that is in the sinders might bee kindled and therefore Dauid lost not all grace though hee lost the sense and feeling of all grace But yet againe it may be obiected Ob. 4 that sin and the Spirit of God cannot dwell together for the holy spirit of discipline Sap. 1. flyeth from deceit and dwelleth not in the body that is subiect vnto sinne and S. Iohn saith hee that committeth sinne is of the Diuell 1. Ioh. 3. and againe the Scripture saith he that committeth sin is the seruant of sin and therfore we lose Gods grace when we commit our sins I answer that there are fiue degrees How sinne and grace may stand together of sinnes 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a thought of committing sinne 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an inticing in the affection 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a consent and purpose to doe it 4. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an actuall commission of it 5. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a continuation together with delectation In the 4. former wayes wee may sinne and doe often sinne and yet not lose the Spirit of grace euen when wee sinne for a man may sinne and yet loath this sinne while hee is in the very acting and doing of that sinne euen as S. Paul testifieth that euill that I would Rom. 8. not doe that doe I the doing of the sin is from the weaknesse and corruption of nature the loathing and disliking of it is from the power of grace But sin in the latter place with continuation and delectation and the grace of God cannot stand together and that is the meaning of the Holy Ghost in the first of Wisdome for he saith not hee dwelleth not in a bodie that is tainted with sinne but in a body that is subiect vnto sinne i. where sinne doth rule and raigne as it doth in the wicked but not in the godly for he that is borne of God sinneth not i. with delight and a full desire of sinning And S. Gregorie saith sinne is committed Greg. lib. 25. cap. 34. in Iob. three wayes 1. Out of ignorance as Paul persecuted the Church 2. Out of infirmitie as S. Peter denied Christ for tenuit corde quem denegauit ore whom he denied with his mouth he beleeued in him with his heart 3. Out of malice and of set purpose as the Iewes which saw Christ and hated him and his Father also as our Sauiour saith In the two first senses sinne may be committed and grace not excluded In the latter sense sinne and grace cannot stand together But the godly neuer sinne of studie or set purpose and malice with a full heart and will and delight in the sinne and therefore though they sinne yet doe they not lose all grace Or to answer in a word I say sinne and grace may thus remaine together in the godly when sinne is committed grace is throwne downe but not throwne away it hath a fall but it is not dead when sinne is repented of grace is quickned and risen and sinne is vanquished but not extinguished Further it may be obiected that the Saints doe feare the losing of all grace and Ob. 5 falling to destruction therefore they may lose it I answer that there is a two-fold feare 1. A seruile feare 2. A filiall feare The first is a feare of damnation and that is only in the wicked and is a feare forbidden and not commanded as you may see Rom. 8. 15. Ye haue not receiued Rom. 8. 15. the spirit of bondage to feare The A religious feare of falling doth preserue men from falling second is a feare of offending Gods Maiestie and is euer ioyned with loue and humilitie and a great care of auoiding sinne and this is a speciall fruit of grace and doth perserue them from sinne as the Scripture speaketh Timor Domini expellit peccatum And therefore this feare doth not take away but rather cherish and increase the plerophorie and full assurance of faith and grace in the Saints of God And yet I denie not but the Saints may many times feare the losing of the same by reason of their sinnes and the infirmities of the flesh for euerie Saint consisteth both of flesh and spirit and therefore although the spirit be willing to beleeue yet the flesh is weake and by reason of its weaknesse it so weakneth our faith our hope our assurance of grace and all other fruits of grace that there is alwayes carentia perfectionis fructus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a want of perfection and a defect of that faith which should be in the best men while they are in this world yet that doth not proue that because they cannot perfectly beleeue the same that the same is not true they beleeue it according to the measure of faith that is giuen vnto them Lastly it may be obiected that if Ob. 6 we cannot fall away from grace then the Spirit
owne friends and the poyson that he had taken would not dispatch him out of life And aboue al we should all labour to preserue equity and piety amongst vs if we would haue peace to conitnue amongst vs. For Marcus Aurelius saith that king Boco made an oration to the Senate of Rome wherein among many other notable sentences he left The diall of Princes pag. 393. written the banes and the causes of the ruine of euery kingdome in these words viz. Woe to that realme where all are such that neither the good among the euill nor the euill among the good are knowne Woe The description of a wicked kingdome and the fearefull estate therof to that realme which is the intertainer of fooles and a destroyer of all sages woe to that realme where the good are fearefull and the euill too bold woe to that realme where the patient are despised and the seditious commended woe to that realme which destroyeth those which watch for the good and crowneth those which watch to doe euill woe to that realme where the poore are suffered to be proud and the rich to be tyrants woe to that realme where all doe know the euill and no man doth follow the good woe to that realme where so many euill vices are openly committed which in another country dare not secretly be mentioned woe to that realme where all procure that they desire where all attaine to that they procure where all thinke that which is euill where all speake that which they thinke and finally where all may doe what they will In such and so vnfortunate a realme where the people are too wicked let euery man beware that he be no inhabitant for in short time there must happen there either the ire of the Gods or the furie of men to the depopulation of the good or the desolation of the tyrants And therefore if we would haue peace we must root out vice and labour euery man to doe iustice to be true to our king to be obedient to the law and to loue one another with brotherly loue And so much for the meanes to procure all kindes of the ciuill peace 2. That ecclesiasticall peace may be preserued and that first among the Pastors Euseb Eccl. l. 8. c. 1. themselues we should all remember what Eusebius saith viz. that while the Ministers and Preachers of Gods That all ministers should liue at peace among thēselues word were at peace among themselues and did hold together the Gospell of Christ flourished and their owne happinesse increased haec nulla potuit invidia prohibere yet Satan with all his subtletie Tyrants with all their cruelty and the world with all his enuie could neuer hinder the prosperous estate of the Church But when the bond of peace was once broken and they began to war among themselues then the Lord darkned the glory of the daughter of Sion and the miseries that befell these ministers were most lamentable and so both themselues and their people did rue their discords for Nulla lues ouibus tantum non vlla venena Melancton in Epigram Quantum pastorum dissidia ipsa nocent Nothing can be so hurtfull or so poysonous vnto the people as the dissentions of their Pastors saith Melancthon And therefore wee should pray to God that he would keepe vs secretly within his tabernacle from the strife of tongues that wee may bee at peace among our selues Nam multi lupi velleribus Ignat. ep 9. ad Philad tecti sed in nostris concordibus animis nullus dabitur illis locus For there be many Wolues in Sheepes clothing but against vnanimous hearts they can haue none aduantage O then beloued brethren let vs imbrace this peace among our selues Formicae grata est formica cicada cicadae Rousner in Emblem Et doctus doctis gaudet Apollo choris The very bruite beasts doe loue those best that are of their owne kinde according to that ancient prouerb birds of a fether will flock together and yet alas I see too many of vs despising How the chiefe among the Clergy deale with their inferiours one another and contesting one against another the great ones doe contemne the poore aduance the wealthy suppresse the painefull and if any one making a conscience to discharge his dutie doth seeme to exceed the rest in paines he shall be the only mocke among the rest Proud enuy so his vertues doth deface It makes them foes to him they should imbrace But for mine owne part I shall be euer of S. Cyprians minde Non videndum Cyprian est quid aliqui ante nos fecerunt sed quid ille qui ante omnes est faciendum sit mandarit we are not altogether to looke what others haue done before vs or what others vse to doe among vs but we are especially to looke what he which is before all and aboue all hath commanded vs to doe And therefore quum periculosa res Anselmus est negligentia prelatorum seeing the negligence of the Ministers is most dangerons dangerous to themselues dangerons to their people as Anselmus saith I would aduise euery faithfull steward to goe on in all diligence like king Therous coursers that Pyndarus were neuer weary of running as Pyndarus speaketh and though he doe still continue vnregarded yet if he preach truly and liue vprightly merces eius apud Deum he shall not lose his reward Yet I say that this neglecting of painefull vpright men and the preferring of kinsmen allies-men and rich men all perhaps ignorant men hath caused many a man to start aside and in the height of discontent to disturbe the peace of the Church to ouerthrow themselues and many others And what shall become of the causers hereof Woe to him by whom offences come saith our Sauiour and I feare I may say woe to him that is the cause hereof Woe to him that breaketh peace and woe to him that causeth him to breake the peace Nam qui praesenti pace male vt untur futuram pacem non habebunt for they that abuse the present peace they shall neuer inioy the future peace saith Saint Augustine And therefore to conclude this point let vs abandon pride couetousnesse and contempt one towards another and let vs liue in loue and peace for we be brethren and as Melancton Melancton in Epigr. saith Sit procul à Christi discordia saeua Ministris Namque Deus poterit non nisi pace coli Let cruell discords and dissentions be farre from vs for the God of peace can neuer be serued but by the Ministers of peace for if we doe despise this peace we may feare that we qui prius Nazianz. Orat. 3. in princip f. 71. ex non populo populus ex non gente gens facti fueramus Which heretofore of no people were made a people shall yet againe be in that danger of a great people to become no people in
that hee commanded Ob. Abraham to sacrifice his sonne and bad the Israelites to rob the Aegyptians and willed the death of his owne Sonne c. but all these are sinnes therefore sinnes proceed from him I answer that whatsoeuer God commandeth Whatsoeuer God would haue done is no sinne to doe to doe the same is no sinne for sinne is the transgressing of his commandement And yet for the fuller vnderstanding of this point viz. the doing of the thing which God willeth or commandeth I say that in some it may be a sinne in others no sinne For It is not enough for vs to doe what he biddeth but wee must be sure to doe it in that verie manner that he prescribeth and to that verie end which he intendeth Quia modus finis actionis constituunt actionem Because the manner and the end of an action doth make the action good or bad And therefore I say that if Abraham The manner of doing and the end of actions makes them either good or euill had killed his sonne meerely because he would obey God and fulfill his will in all particular respects he had not sinned Nor yet the Iewes in crucifying the Sonne of God whereof the other was a type and figure if they had done the same only to fulfill the will of God and in the same manner and to the same end as God had decreed the same But they did not so therefore they sinned for God gaue him out of the depth of his loue to die for vs that we might be redeemed by him but they put him to death out of the depth of their malice and enuie against him and therefore the same act of crucifying Christ was no sinne as it was decreed by God but a most grieuous sinne as it was committed by them And so you see that God which is the author of grace and goodnesse cannot be the author of the euill of sinne and wickednesse 2. As hee cannot bee the author of That God is not properly the author of any punishment the euill of sinne because he is the author of grace so can he not be the author of the euill of punishment because he is the author of peace for peace is a sweet harmonie and consent of all things in their due order without any manner of distraction or diuulsion but punishments are the distracting and disturbing of the quiet dispositions of things contrarie to their naturall inclinations And therefore I say that God cannot properly be said to be the author of the euill of punishment But for the better vnderstanding of this point I desire you to consider that this euill of punishment may be taken two wayes 1. As it is euill and a dissolution of the creature 2. As it tendeth to good either in respect of 1. Man 2. God 1. In the first sense I say God cannot besaid to be author of this euill for hee desireth not the death of a sinner he made all things that they might haue their being Et quia omne agens agit sibi simile And because euerie agent worketh an effect like vnto himselfe therefore God properly worketh the happinesse and not the miserie the saluation and not destruction of his creatures 2. I say that the euill of punishment may tend to good and that 1. In respect of man and that likewise The manifold good of afflictions many wayes but especially these three wayes 1. To make him loath his sinnes and forsake them 2. To make him wearie of the world and despise it 3. To make him long for Christ and desire him 1. As the correction of a childe makes him leaue his faults so the afflictions of the godly make them forsake their sinnes for Before I was corrected I went wrong saith the Prophet Dauid but now I haue learned to keepe thy commandements And therefore It is good for me that I haue beene in trouble that I might learne to keepe thy commandements God therefore may and doth send afflictions that they may hedge in the waies of men and so keepe them in the paths of his commandements And so the Prophet saith Thou hast hedged in my wayes with thornes 2. Our soules are glued vpon the vanities of this world and therefore as the mother putteth aloes or mustard or some like bitter things vpon her teats when she would weane her childe that is so fond of her breasts so doth God anoint the vanities of this world with the bitter ointment of afflictions that we might be euen wearie of the same 3. He sendeth afflictions not only to make vs loath our sinnes and waxe wearie of the world but also to make vs long for grace and seeke to him for peace that we may be freed from these miseries Nam mala quae nos hic premunt Gregor in Moral ad Deum nos ire compellunt For the miseries of this world makes vs long for the happinesse of the heauenly kingdome saith S. Gregorie And so in this respect God may be said to bee the author of afflictions and punishments as they tend to this good to chasten vs for our profit that we Heb. 12. 10. may be partakers of his holinesse as the Apostle speaketh For thus they are like vnto the bitter potions of physick good because necessary for some good end otherwise Bonum necessarium extra terminos necessitatis non est bonum a necessarie good is not good but for necessities sake so is physicke to procure the health of our bodies and so afflictions to procure the health of our soules 2. In respect of God punishments Punishments declare the iustice of God and afflictions tend to good for they are all inflicted vpon man for sinne and are the effects of iustice and therefore must needs be good For whatsoeuer is iust is good But the punishments of the wicked either in this life or in the future life are the iust iudgements of God for sinne therefore in this respect they must needs be good They shew Gods hatred vnto sinne and his iustice in punishing all sinners And so I confesse that in these respects the Prophet might most truly say there was no euill in the city which the Amos 3. 6. Lord had not done and God himselfe say I and none else doe forme the light and create darknesse doe make peace and create euill i. as I doe properly suapte natura of mine owne nature effect that which is good in all respects so ex quadam sequela for diuers respects tending to good I doe willingly suffer all euill yea both the euill of sinne and the euill of punishment for though neither of these be simply good yet either of them tend to good and therefore are suffered of God For God would neuer suffer any euill but that he meant out of that euill to effect a greater good saith S. Augustine as by the suffering Aug. in enchirid ad Laurent of the sinnes of the elect he sheweth the