should we be holden w perplexitie when we heare in the sacred scriptures with what a glorious and triumphant maiestie they haue appeared and shewed themselues vpon the earth Daniel wryteth in his prophecie that at a time when he looked vp to heaueÌ„ward he beheld a maÌ„ clothed in linnen whose loynes were girded with fine golde of Ophaz whose body was like the Chrysolite and his face to looke vpon like the lightning and his eyes as lampes of fire and his féete were like in coloure to polished brasse and the voice of his woords were like the voice of a multitude Whervpon they that were in Daniels company notwithstanding that they sawe not this dreadfull sight yet stricken I wotte not howe with a sodaine terroure they were faine to runne away forthwith and to hide their heades in corners for very feare Daniell himselfe that was lefte poste alone hauing nowe falne flat to the ground al quaking and trembling like an aspen leafe when he hadde bene eftsoones touched after a courteous and gentle manner by the Angell who to chéere vp his dismaide and agasted spirites had very louingly and comfortably spoken to him at the lengthe with very muche a doe opening his mouthe in this manner O my Lorde by the vision my sorovves are retourned vppon me and I haue receiued no strength For hovve can the seruaunt of this my Lorde talke vvith my Lorde being suche a one For as for me straightevvaye there remained no strengthe in me neither is there breath lefte in me And yet here all this while was but one Angell What shall we say of that apparition that was made to the shepherdes at Christes birthe When first at the comming of an Angell the glory of the Lorde shone round about them that as S. Luke wryteth of them they were caste into an excéeding great feare and soone after the souldioures of heauen in a great number being assembled the Angelles were heard in the elemente with their musicall and melodious swéete songes chaunting and lifting vp theyr moste tunable sounding voyce for very ioy oh howe swéetely and chéerefullye Likewise at Chrystes resurrection when the stone of his sepulchre was rolled away by the Angelles with what a fearefull earthquake was this appearance made Yea howe straunge and howe terrible was the very manner of the appearing For euen thus Mathew describing it his countenance sayth he vvas like lightning and his raiment vvhite as snovve And for feare of him the keepers vvere astonied and became as deade men To bring in sundry other suche places it were no harde thing But who woulde not be satisfied with this that is already broughte touching this passing woorthmesse that is in Angels of whom Chrysostome wryting in his sermon de ieiunijs Geneseos lectione Great is heauen sayeth he but not so greate as an Angell comely is the sunne but higher is an Archangell The .iij. Chapter The gouernement of Angels is proued by Scripture VVhereby if the lighte of their souerainetie do not shewe it selfe what then shall we saye to the open scriptures For besides those names of theirs before rehearsed in the same tenthe chapiter where this feareful vision was made to Daniell there is none sayeth the Angell that holdeth vvith mee in these things meaning the defense of the church whereof vnder Christe he was appointed gouernour but Michael your Prince Of whom Daniell speaking in the ende of his Prophecie at that time sayeth he shall Michael stande vp the great Prince vvhiche standeth for the children of thy people To this scope also as some think tended S. Paules words when he sayd that the vvoman ought therefore to haue povver on hir hed bicause of the Angels Who assisting the coÌ„gregation w their presence mighte as they say take iuste occasion of offense when they should sée in them any dissolute and loose demeanour And S. Iohn in the booke of his Apocalips wheras he is eftesones commaunded to write to these and those Angels of suche and suche congregations is literally interpreted of learned wryters as directly shooting at the same marke Whervnto then we are ledde by the Scriptures there is no controuersie The .iiij. Chapter The authoritie of Angels is made manyfest also by the learned fathers WHose authoritie albeit it might suffise the godly yet the rather to stoppe sclaunderous mouthes let vs se I pray you how well we agrée with the age paste I say with the auncient Doctours and catholike fathers of Chrystes Church Surely Clemens Alexandrinus in his sixte booke 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to beginne firste with one of the auncientest wryters nexte the Apostles and not inferiour neither to any that wrote in his time affirmeth that euery Angel hath his seuerall charge ratably enioyned to him according to the number aswell of cities as nations and adding further that peraduenture there be some of them that be appoynted to the ouersighte of euery seuerall and especiall person And within lesse than a leafe after in the same booke The power of God sayth he giueth good thinges by the ministerie of Angelles whether they be seene or not seene Dionysius Areopagita in his booke de coelesti Hâ—erarchia entreting very largely of this mattier giueth a reason of the Angels names and namely amongest other things why they be called Dominationes Virtutes Potestates and so foorthe concluding that they be called Angelles rather than Superioures bicause their order that be so called hath to do with manyfest and open cases and for that the affayres of the worlde bee for the moste parte ordeered by them Lactantius not onelye speaketh of this gouernement of Angelles but he telleth also in what sorte they gouerne saying That GOD ruleth the worlde in suche sorte as a gouernoure dothe guyde a Prouince whose inferioure Offycers whiche hee vseth in gouernyng of hys Prouince no manne would call hys fellowes albeit that he weldeth thys charge vsing them as his instrumentes And yet they maye finde the meanes to doo somewhat whiche their gouernoure commaundeth not by reason of thys ignoraunce whiche is incidente to mannes frayle estate But the Presidente and guyde of the worlde whiche knoweth all thinges from the eyes of whose diuine Maiestie nothing is kepte closse hathe onelye hee and hys sonne all thinges in his power and the Angels haue nought else to doo but that they muste needes obey S. Austine yet somwhat more playnly setteth out the order of Gods Prouidence VVhich as he sayth hauing euery creature at his ordering as well touching their natures as their wils their natures that they may haue existence their willes that they neither be vnfruitful being good nor without punishment beeing euil first putteth al things vnder subiection to him selfe next he maketh the bodily creature to be subiect to the spirituall the vnreasonable to the reasonable the earthly to the heauenly the female kinde to the male the weaker to the stronger the needier to the rycher By and by not very many lines after
force vppon the wordes of the Psalme saying God hath giuen his Angels charge ouer thee The worde THEE in that place not signifying any especiall person but generally all faythfull people compacte into one body vnder Chryst their head Ouer whome béeing many that many Angelles should be appoynted it is no maruayle Muche lesse is the especiall care of one Angell ouer one taken away by the generall ioy that they haue all of a conuerted sinner Much lesse doth the defense of many by an especiall priuiledge at a néede preiudice ones ordinarie protection The father no lesse by Gods lawe than by the course of nature hath the chiefe charge of his owne children And yet that saying of Ecclesiasticus is notwithstanding a certayne truthe where it is sayd that euery body hath a charge from God ouer his neighbour whether he be hys chylde yea or no. And may it not so fall out I pray you in this case the one Angel hauing the chiefe custodie of one yet so often as néede requireth the rest are not altogither discharged But I will not too egerly contende for a thing that is not muche materiall I knowe some learned of late dayes dissent and yet dare I not condemne by and by the former ages consent Once this I am well assured of that whether many Angelles or one onely be particularly charged with euery Christian we haue no cause to thinke oure selues not very well prouyded for and regarded The .vj. Chapter The ayde and furtheraunce that we haue by the mynisterie of Angels is shewed by the examples of the sacred Byble FOr if we call to minde the tymes paste whither we consider the hystories of the sacred Byble or descende downe lower to our selues how ready and willing haue they shewed them selues to do good not only hauing a vniuersal care of Gods deare inheritaunce his owne people but imploying also particularly their paynes trauayle and greate studie in preseruing euery godly and faythfull man First for their general ouersight that they pitche their tentes and pauilions round about those people that feare God to speake here by the phrase of holy Scripture let the proud king of the Assyrians be a witnesse Who outragiously vaunting of his great power agaynst the holy hoste of Israell opening with pride intollerable his blasphemous and wicked mouth how was he daunted notwithstanding Gods Angell fighting in their defense and to what end came his furious fierce bragges were not an hundred foure score and fiue thousande the same night that he attempted his cruell purpose striken downe dead in his owne campt And by whom was this terrible execution in the defense of Gods people put in practise was it not the Lords owne Angell that wonderfully wrought it and broughte it to passe Wherevppon as Herodotus maketh mention when he him selfe was soone after slayne in the temple as he was nowe worshipping his false idoll by his owne sonnes after the maner of princely pompe his image was sumptuously erected whervppon were engraued these wordes VVhen thou lookest vppon mee bee godly The Israelites when they marched through the red sea O wonderous and straunge worke of God is it not written that Gods Angell was their guyde Which as then it was done so notably that they mighte sensibly féele it as it were with their handes so may wée righte well hée persuaded that nowe also by their ministerie for our defense no lesse effectually God worketh Whose singular and souereigne ayde howe many wayes it is auaylable to mankinde let vs consider I beséeche you with our selues For woulde a man desire comforte when he is oppressed with heauinesse and distresse Let hym peruse of Genesis the. 21. chapiter of the 3. booke of the kings the 19. of the Actes the 28. of Lukes Gospel the. 22. and there shall he sée Agar the poore fugitiue the séely persecuted Helias the succourlesse and wretched Paule finally Chryst him selfe sweating bloude and water for very anguishe excéedingly comforted by Angels Would a man thinke it a great mattier to be deliuered from a present mischiefe wherwith he is dreadfully beset Let him beholde Ioseph admonished to flie into Egypt the wise men to escape from the hands of Herode Abacuck carryed by an Angell to relieue Daniell in his denne S. Peter loased from hys chaynes and conueyed miraculously out of prison Or woulde he wishe his attemptes to prosper and to haue a good exployte in his affayres Let him looke vpon Abrahams seruaunt before whom God sente his holy Angell euen as Abraham his master had foretolde By whose meanes O Iesu howe happie and blessed was his successe Let hym consider Gods promise which he maketh in Exodus to his people saying to his seruaunt Moses that he would sende before him a certayne Angell and caste out the Cananites the Amorites and the Hittites with other mo of the Gentiles whom he there rehearseth Let him call to remembraunce howe blessedly Iacob was assisted by the same meanes when the Angels mette him on his iourney as he was going towardes his brother Esau And to be shorte let the holy Hystorie of Tobias so maruelously conducted by the Angell Raphael be a manyfest argumente to proue vnto vs what successe God gyueth vs by hys Angels The .vij. Chapiter The furtherance that vve haue by Angelles is declared also by the examples of our time BVt bicause these exāples mighte sauor of toomuche antiquitie especiallye wher nouelties are more desired and perchaunce to some men they might séeme to haue passed many worldes and nowe being waxen as it were stale to haue growen tooto long out of vse that ye may knowe God is still like himselfe and euen now as carefull to preserue vs by the ministerie office of his Angels as euer he was in times past let vs now come downe at the last somwhat lower to sée howe graciously God hathe dealte for vs euen within the compasse of oure owne age One Manlius in a booke of his collections telleth a maruellous historie of a thing that happened in his time whiche he auoucheth in déede by hearesay but yet neuerthelesse vppon a very credible report These be his woords I haue hard of a certaine graue man woorthy of credite of a thing whiche he affirmed for a very certaintie to haue bene done In a certaine village nighe to a towne called Cygnea a certain woman had her sonne fetche home her bullockes and her oxen that were grasing vpon an heathe nighe to a woode Therefore going aboute his mothers businesse whyles he tarryed abrode somewhat toolong there fell a great snowe which couered all the hilles there about being benighted the poore childe knewe not howe to gette forthe The day after the father and mother of this child not careful any more for their beastes but muche fearing leaste their sonne should miscarrie looked very earnestly for his comming home and yet were they not able to venture by reason of the déepenesse of the snowe to
standeth still inuincible Cap 1. pag. 268. That Gods Prouidence is neither Destinie nor Predestination and what it is cap. 2. pag. 271. Of this that Gods Prouidence is an order what may be gathered ca. 3 pa. 279. That Gods Prouidence beeing an order thoughte vppon from euerlasting is immutable cap. 4. pag. 281. Gods Prouidence alwayes beeing certayne whether chaunce and fortune may take place cap. 5. pag. 291. An answere to them that deny Gods especiall Prouidence to extende to all his creatures aswel smal as great ca. 6 p. 294. Gods speciall Prouidence is proued to extend to small creatures aswell as great out of the sacred scriptures cap 7. pa. 314. Auncient fathers are alleaged to the same purpose cap. 8. pag. 316. That Gods speciall Prouidence pertayneth also to the meanest creatures he sheweth out of Plotine and Plato hym selfe cap. 9. pag. 324. He answereth an obiectioÌ„ made against him out of S. Paule wherby it would seme that God hath no care of oxen ca. 10. p. 327 He intreateth of prouision to be made for Ministers and namely of tithes declaring how far foorth they depend of Gods worde and what they borrowe of mans lawe cap. 11. pag. 332. He returneth thither from whence he digressed and sheweth that the gouernement of Gods Prouidence is continuall cap. 12. pag. 357. That God gouerneth all things according to the state of their owne nature cap 13. pag. 362. The Chapters of the fourth booke Of the ministerie of Angels in general and of the order and maner of Gods gouernement wherin a sentence of Gregorie and Aristotle is discussed Ca. 1. pa. 379. The preheminence of Angels their authoritie is proued by the circumstance of reason cap. 2. pag. 386. The gouernment of Angels is proued by Scripture cap. 3 pag. 392. The authoritie of Angels is made manifest also by the learned fathers c. 4. p. 393 The fifth chapter conteineth a disputation touching a proper Angell which the consent of antiquitie ascribeth to vs and sheweth that it is a probable doctrine and not directly as some learned thinke repugnant to the authoritie of holy scripture cap. 5. pag. 399. The ayde and furtherance that we haue by the ministerie of Angels is shewed by the exaÌ„ples of the sacred Byble c. 6. p. 405. The furtherance that we haue by Angels is declared also by the examples of our tyme cap. 7. pag. 409. Angels notwithstanding their gouernment must not be called vpoÌ„ in our praiers more thaÌ„ any other creature c. 8. p. 414 The profit that is to be takeÌ„ by gods ProuideÌ„ce as also by al other things staÌ„deth in the due vse and application ca. 9. pa. 424. The coÌ„fort which we receiue by Gods Prouidence cap. 10. pag. 428. VVhat lessons we may pike out of Gods Prouidence for the mayntenaunce of godly life cap. 11. pag. 448. Gentle reader I pray thée in perusing this discourse obserue diligently these faults escaped in the print hereafter noted if there be any other smal errors I shal desire thée to vse both thy pacience and iudgement and to correct them as thou séest cause In the fifth page of the Epistle Dedicatorie and first line for Rabinio reade Rabirio In the sixth page of the Preface to the reader line 4. for thy reade their In the 13. page of the Preface line 23. for power reade maner Pa. line  Fault  Correction 2 16 for wayes read thus way ibi 21 godly godlily 13 8 Achams dial Achaz his dial For so I haue since found it in printed copies And so neither doth the note in the margente altogyther holde for I find it touched Esai 38. and also 4. Reg. 20. 22 34 which we which if we 38 23 posidonius Possidonius 48 10 trieth trie 49 12 ninth foure ninetie foure 52 2 param paratae 69 2 to worke to worke them 70 8 a thing of a thing 75 5 Chareas Charras 77 20 brayded broyded 86 26 the stayednesse stayednesse 89 1 honoured honoured 93 1 abashed abashed 98 4 auaile auale ibi 15 quodthey making answer quod they making answere 110 20 the salte and the salte 111 21 fantasie phrensie 114 13 to approche approch 115 23 Gods. Gods 138 8 creature creator 146 15 Saying Sauing 168 8 decrée decre 169 18 destinie destinie 180 16 methink this methinketh is 181 21 reason reason 182 1 sense sense 257 14 doluor dolour 280 8 in and 290 2 no not 299 6 alone all one 307 22 séeme sée 310 3 debating debasing 316 24 doutlesse the whole doubtlesse without the regard of euery small seueral part the whole 330 23 liberally litterally 336 12 will fully wilfully 356 25 not all not at all 366 16 it please him it might please him 367 12 shalt not that shall that 371 11 Bertrome Bertrame 424 1 in selfe in him selfe 465 12 you him The first Booke of Gods Prouidence The first Chapter VVherefore the Author vvrote this vvorke EVer since the time that our father Adam offending agaynst the Maiestie of almighty God had wilfully desperatly cast down him self into the gulf and whirlepoole of all mischiefe so importable hath béene the penaunce that mankinde hath suffred that neuer after he hath enioyed any quietnesse or any safetie and assuraunce in this wretched worlde For whither coulde he cast his eyes to sée any matter of comforte The earth he knewe was accursed for hys sake the freshe ayre so comfortable to him before did nowe fayle him when he most néeded the fire and the water was as ready to swallow him deuour him as to minister any thing for his necessarie vse yea the very powers of heauen the sunne the moone and the stars vapouring downe contagious exhalatitions crossing him in all his doings with their crooked and ouerth warte constellations séemed often as the very instruments of Gods wrath moste cruelly to conspire agaynst him By meanes wherof man béeing gréeuously encombred hath bene driuen as it were by force to séeke out some refuge for himselfe And many wayes surely it hath bene attempted of many sundry kindes of men Some one ways some an other according to the measure of their capacities Worldly nâ—m haue alwayes thought of worldly ayâ—es Therfore the stay they sought for coulde not be surer than the world it selfe Such as wer godly affected shot euermore at a further mark not contented with the vanities of thys present life but ernestly aspiring preaâ—ing forwarde to that their peaceable countrey in the world to come Therfore where their tresure was there also they reposed their comforte that is to say with their God. Whom guiding their ships they neuer feared any tempests nor rashly ran to their destruction vppon the rude ragged rockes Therefore nothing more rife in their mouth thaÌ„ the saying of that kingly prophet Although I vvalk in the middest of the shadov of death yet vvil I not be agast bicause thou art vvith me Agreably whervnto Isahac not knowing what sacrifice his father ment yet bicause
woulde haue thoughte he had bene out of daunger when sodeynely come after hym wyth huon crye suche as were charged to pursue hym makyng very diligent enquirie whether any bodye had passed thereaway To whom they answered agayn that sauing one certayne man whome the rauens and the Iayes had muche troubled in his goyng they sawe vtterly no body yet that they myghte soone coniecture that he was a naughtie packe and vngracious body and that they themselues gathered no lesse by the straunge dealing of the iayes and the rauens adding further that if they woulde hie them a good pase it was an easie matter to ouertake him They did so as they were aduised by meanes whereof the wretch being by and by apprehended was soone after executed vpon the whéele Fabritius saithe that he himselfe was present at his deathe and not a little maruailed at his pacience whiles he suffered those horrible and grifly paines which commonly all they endure that abide suche a cruel shamefull deathe for he neither roared nor lamented as in that case a great many do but at euery wounde which was giuen him by the tormentor he cried heartely vnto God with déepe sighes acknoweledging therewith the maruellous Prouidence of almightie God wherof he had séene so great proofe The .xiiij. Chapter Examples out of the Scripture to proue Gods Prouidence WOulde ye haue me bring foorth vnto you an other kinde of examples as thoughforsoth our whole lyfe were not full But be it so hardly Whence then shall we fetche them whence better than from the Scriptures For O maruellous God surely when I reade of the straunge méeting betwixte Abrahams seruaunt and Rebecca I am euen amased to consider it Whereof that ye may the better vnderstand the whole story I will set it out and declare it the more at large When the good olde man father Abraham béeing now at the laste caste perceaued he drue towardes his graue for age is a preamble to deathe he charged his seruaunt to procure a mariage for his son Isaac that not out of the number of the Cananites amongst whom at that time he led his life but rather oute of the race of his auncestors Which also he shoulde do vpon an assured confidence in Gods promises which he helde for certayne and out of doubte And to the intent he should not faile him in so waightie a case he caused him for his better assuraunce to take an othe Vpon this the seruaunt most worthy of credite and estimation for his faythful and good behauiour well waying and considering his maisters words vpon a conscience that he had to perfourme hys faythed and sworne loyaltie and in respecte of that eye which séeth what euery body dothe and with what carefulnesse and true feare of God he is faythfull in the accomplishing of his affayres first he moueth this question whether he mighte bring Isaac his masters sonne sonne backe againe into his natiue countrey the mayde affiaunced refusing to take any long iourney But when Abraham could not abide to heare of this still charging commaunding him in playne wordes not in any wise to conuey hys sonne homewarde where he was borne but to followe that which he was called to not doubting of Gods assistaunce in so godly an enterprise as that was he tooke leaue of his master and all his housholde and after he had trauayled a long voyage at the laste he came into Chartas a citie of Mesopotamia where he setteth his Camels to resse in the shade to the intent he might ease them of their labour In the meane time wel remembring his masters lesson and knowing that his good successe depended wholly on Gods Prouidence what did he O worthy example and méete of all Christians to be followed Hée wente not as some woulde haue done to consulte with wysardes neither did he séeke helpe of sorcerers or fledde for his refuge to the enchaunters no nor yet asked he any counsayle at what houre he mighte come to haue his purpose All these things verily and such like he either estemed as méere vanities or else detested also as vngodly meanes But what did he falling downe vppon his knées before God O Lorde sayth he the God of my master Abraham prosper I beséeche thée mine attempt that this day I haue vndertaken and extende thy goodnesse towardes my maister Beholde I stande héere before this well and the damosels of this citie come foorth to drawe water Graunte therfore that it so fall out that the maide to whome I shall say I pray thée set downe thy tankarde that I may drinke and she say drinke thy selfe and I will giue thy camels drinke also that I say it may be she whom thou hast moste certaynly prouided for thy seruaunt Isaac and that I may be certified by this token that thou haste delte graciously with my maister Thus loe he behaued himselfe I say this godly seruaunt of the Patriarke Abraham and in this maner he procéeded in his sute Wherfore who could not iustly maruell at the singular good zeale of this worthy man Or who could prayse as it deserueth euery clause particle of his prayer wherein fayth and wysedome as it were goodly dyamonds be so apparaunt for that he not passing vppon other things dependeth onely vpon god and in him reposeth his whole hope that surely is to be ascribed to his great wisedome conioyned with a lyke godly purpose And wheras he is persuaded of his masters God that he is a generall sanctuarie for all men that will flée vnto him for succour and asketh and wayteth at his hande for an happie conclusion of his voyage that eteraynely is a signe and token of an excellent passing good fayth What was therefore his rewarde with what successe went he forwarde or in his matter that he wente about For it is a worthy thing doubtlesse to consider howe graciously they are thought vppon that feare god Hée hadde all his will at the first asking for before his prayer was fully ended sée the straunge case foorthe of the citie commeth Rebecca not glystering I warraunte youe with any brayded haire nor trymly garnyshed wyth Golde but as it became a vertuous and godly mayde very soberly decent and comely with hir earthen vessell that shée carried about hir vpon hir shoulder a very beautifull damosel to looke to and therto also a pure mayde downe goeth shée to drawe water she filleth hir stone potte and vp she commeth agayne The seruaunt we speake of séeing this thoughte by and by with him selfe this geare goeth as I would haue it nowe it is highe tyme for mée to stirre What will yée more he renneth mée to hir straighte wayes praying hir that he might drinke oute of hir vessell Wherevnto very curteously she consented Yea moreouer whyles the seruaunte béeing thirstie dranke a good draught I will draw water quod the Damsell for the camels too that they also may be satisfied Could any thing chance more luckely or more according to his
meane whereby we are driuen to séeke after it Contrarywise riches and wealthe oftentimes make men to forget themselues and God too Pouertie spurreth menne forwarde to learne Artes wherby they might helpe bothe themselues and theirs Riches for the moste parte engendreth idlenesse and contempt of learning and learned menne Pouertie causeth sobrietie and maketh men vertuous and discréete So Tullie defendeth Roâ—â—ius Amerinus that ledde a poore husbande mannes life againste his greate enimie Erâ—â—us saying that the poore countrey life whiche he so opprovricusly called rude was the maistresse of frugalitie diligence and vpright conuersation On the other side ryches be the sinnowes of vice as sayeth Bion Botisthenites at leaste the occasion as recordeth Isocrates Therefore sayde our sauioure Christe that it vvas easier for a camel or as some translate it a gable rope to goe through a needels eye than for a riche man to enter into the kingdome of heauen Pouertie is the nourice of concorde and an entier bande of amitie and frendshippe making one man to haue néede of an others helpe Riches and wealth bréedeth discorde as experience teacheth causing beare fréendes nowe and then to be at deadly fode one with the other Therefore we reade Genes 36. that Iacob and Esau being bothe brethren coulde not yet dwell peaceably togither Pouertie maketh men healthfull and to be quickly cured when they be sicke Riches surfytting and diseases with muche neschnesse and tendernesse of mennes bodies be lincked and coupled in a strait league of alliance Pouertie maketh men to be quiet minded and to tune vp their pipes with a merrie note abundance of riches saith Ecclesiastes wil not suffre a man to take his rest Therfore the great care y is about theÌ„ in the scripture is coÌ„pared to thornes whervpon no man is able to treade without pricking tearing of his teÌ„der flesh If I were disposed to go forwarde with the comparison perchaunce I mighte yet say more But it may be some will thinke I haue gone already tootoo farre Let this hardly suffise The .ix. Chapter The author doth not simply condemne riches but he would neither haue the poore discouraged nor the rich too-muche puffed vp SVrely what so euer hathe bene sayd precisely I condemne not riches Which if they be gotten lawfully and by godly meanes and spent honestly liberally as the purse is able to beare out especially with a greater care to relieue oure brothers extreme néede than to mayntayne a brauerie our selues in this case surely for my parte I am so farre from condemning the vse of them that I say rather with Salomon To wyse menne their riches is a crowne I knowe Zacheus was riche so was Ioseph of Arimathia Ioachim Susannaes husbande Mardocheus Abraham and other mo Whome I knowe were very godly notwithstanding and of the number of them that shall be saued And surely it is very well noted of S. Austine vppon the. â—1 Psalme that Lazarus béeing but poore and simple was caried by Angels into the bosome of Abraham that was riche to giue vs a playne signification that it is neither riches nor pouertie that offendeth God but a minde rather that is couetous and ouer gréedie of the world That rich men haue done harme with their goodes that is true in déede but they haue also done with them muche good as we in Oxforde haue had lately two suche founders of riche men as haue not bene séene before these many yeres Riches wil some say haue caried some to the diuell so haue they in déede But some also haue made them friendes with the riches of iniquitie that myghte receaue them when they shoulde néede into suche perdurable mansion-places as shoulde neuer fayle Neither be those words of our sauiour Chryst whyles he séemeth to make such an impossibilitie for a riche man to enter into heauen so to be scanned or taken as thoughe he simply prouounced sentence agaynst hym that were riche For Chryste oure Sauioure his owne selfe who vndoubtedly coulde best tell hys owne meaning interpreted hymselfe otherwyse Who séeing his Disciples strycken blanke with the rigorouse comparison whiche he had vsed to open hym selfe to them more playnely spake to them agayne with these wordes O children how harde is it for theÌ„ that trust in riches to haue entraunce into the kingdome of heauen It is not then the riches but the confidence in riches that our sauiour Chryste so misliketh Which if riche men either could or would auoyde as surely it standeth theÌ„ much vpon I should then think theÌ„ thrise happie first happy y they haue riches theÌ„ happier y they vse theÌ„ to gods glory but finally happiest in this respect that béeing laded and clogged with suche mightie and heauy burdens they can enter yet into so narrow a throughfare as muste leade them by the hande to euerlasting life And this verily is not my saying but the writer called Ecclesiasticus in effecte I ensure you saythe as muche whose words to reherse in this place it is surely nothing from the purpose Blessed is the riche man sayth he that is founde without blemishe and hath not gone after golde nor hoped in money and treasures VVho is he and we wil commende hym for wonderful things hath he done amongest his people VVho hath bene tryed thereby and founde persite Let him be an example of glory Therfore as I began to say I thinke verily riches béeing Gods good guyfte employed vppon vs to be no damnable or displeasaunt thing before god But yet would I not haue theÌ„ so muche made of neither as though the poore laboring man that hathe not this great store of coyne shoulde therefore lothe or myslike his owne state or beléeue he is therfore lesse fauoured or beloued of God. For he is not able in déede to tell many bagges of golde What of that He hath so muche the lesse to answere for He wanteth this great substaunce I wéene God dothe muche more for hym than he is ware of He wanteth therfore muche matier of temptation which percase it were harde for him to resiste He hath not much wealth Whether it be mickle or little it skilleth not so he haue that which may suffise A small thing to the iuste man sayth the Prophete is better than greate riches to the wicked And S. Austine writing to the widdowe Proba telleth hir It is better to haue sufficient than to flowe in welth But king Salomon in his Prouerbes goeth further with vs saying that a dry morsell if peace be with it is better than an house full of sacrifices wyth stryfe What speake we of his pouertie all the whyle he is able to gette his liuing The common Prouerbe is God neuer made the mouthe but he made also the meate Certayuely the worlde can not go so hardely with him but that one or other for his good seruice at leastwyse will entertayne him Onlesse peraduenture hée hathe so leudely bestowed hys tyme
them woorthy of a pardon So that the Niniuites being changed Gods will was altered neuerthemore who wel forsaw in theÌ„ both their naughty life and their conuersion Wherunto to bring them by repentaÌ„ce he ordained Ionas his preaching to be a meane that occasion might not be giuen him to subuert theÌ„ The same may be saide of king Ezechias to whom being sore sick God bad that he shoulde haue warning of his deathe And yet when he had prayed to him after he prolonged his life for many yeares Did not God signifie by this that the disease with the which the king was touched coulde not be remedied by mannes helpe but yet might be reléeued by God who commonly in such a desperate case is woonte moste effectually to shewe his power And came not this to passe by Gods owne will who disposeth things in their order and giueth them that successe that it pleaseth him For what néede I to say as some doe that God when he threatneth eyther deathe or any suche punishment due for sinne hathe a condicion which he vnderstandeth that is to say their amendement and reformation whom he so frayeth For sure we are of this whatsoeuer is done by the preacher as Goddes outward instrument wherby he woorketh whether it be by threatning or fair promisses in the behalfe of God whiles he procedeth according to Goddes reueled will in holy scripture yet God hath his secrete iudgementes and a iust manner of dealing which mannes measured capacitie can not reache Nay say they againe you muste not escape vs so For the woords of scripture be a great deale more plaine ascribing vnto God repentaunce of his former déedes which without chaunge of hys minde coulde not be In déede that such a manner of speach is in scripture I deny not for we reade that God repented him of the creation of man of making Saule king of diuers other suche like things but howe will they proue therfore that God in his prouidence is mutable For as repentance séemeth to be attributed to God so anger zele and indignation with other humaine affections be likewise giuen to him in the Bible Is God therefore subiecte to any passions Can he be inflamed with any choler or any heat procéeding of our grosse humors CaÌ„ he repent himselfe of any thing from whome nothing caÌ„ be hid either past present or to come Nay let that be holden for a certaintie whiche Samuel spake afterwardes to king Saule The strength of Israel vvill not lie nor repent For he is not a man that he should repent But how then shall we reconcile the words of the scripture Out of doubt god speaking to vs men beareth very muche with our childishe weaknesse and to the entent we might the better vnderstande him it pleaseth him of his goodnesse to lispe and stammer with vs as it were Because then when men chaunge their mindes they correcte that which was amisse and they that amende their doing are sory for it therfore by this woord Repentance is noted to vs the chaÌ„ge which God maketh in his woorckes And surely of suche manner of speaches a very handesome saying it is that S. Austine hathe in his firste booke contra aduersarium legis prophetarum Gods repentance sayth he is not after any thing mistaken Gods vvrath hath not the heate of a stiffe stomacke Gods mercy hathe not the vvretched heart of him that is moued invvardly vvith compassion vvhence the vvorde M. â— SERICORDIA is deriued and Gods zele is vvithout the disdaine of the minde But Gods repentance is saide to be a chaunge vvhich men loke not for of those things vvhiche be vnder his gouernment Gods vvrathe is the execution of his vengeance against sinne his mercy is his goodnesse vvhen he helpeth vs and Gods zele is his prouident care vvhiche maketh him not to suffer his people being in subiection to him scot free to loue that vvhich he forbiddeth In the meane neyther Goddes will nor his counsell is turned otherwise than it was before nor the which is altered by God maketh God to be altered Whose vnuariabilitie staÌ„deth in this that whatsoeuer God hath decréed to bring to effecte the same shall come to passe vnfallibly and vnuariably bothe in what time and in what order and after what sorte and with so long continuaunce as God himselfe hathe decréed The .v. Chapter Gods Prouidence alvvayes being certaine vvhether chaunce and fortune may take place BVt now whiles we haue shewed our selues very carefull for the auoyding of one perillous gulfe it standeth vs vpon to take héede least we be not mischéeued vpon the soden some otherway We haue proued that Gods prouidence is no fickle or wauering thing but a sure stay wherevpon we may safely take holde A good poynte of doctrine I trust as to God honorable and to vs mortall creatures no smal comfort But by and by in the necke of it commeth a foule stur If we make Gods decrée so certaine in the gouernment of all things in the worlde where then is chaunce and fortune and what is becomen of happe All which if they be at once set aside then howe and which way shal we loase our selues froÌ„ that fatall chaine of necessitie which before we so much abhorred Touching chaunce fortune I could giue that counsell the Basile doth wryting vpoÌ„ the. 32. Psalme Bevvare thou say not this came to pasle by chaunce this fell out by course of nature For there is nothing not ordained by God nothing not determined of before nothing chaunceth vvithout cause nothing hapneth at a venture Say not any hap vvas euill nor call any houre vnluckie For these be the sayings of vnlearned men and such as be ignoraÌ„t in the schole of Christ We know moreouer with Lactantius that Fortune is nothing And I caÌ„not but with Austin finde great fault with them who when they should say THVS GOD VVOVLD HAVE IT choose rather to saye THIS VVAS MY FORTVNE Neuerthelesse if you demaund of me whether I condemne by all meanes the meaning of these wordes I wil not say that I do at least wise being rightly vnderstand For I agrée wel to this definition of Austin who sayth Chaunce is nothing else but that vvhich hath an vnknovven reason and a cause vvhich is priuie and hidden from vs. And I thinke that Boëâ—ius wente nothing out of the waye that sayde Happe vvas an vnvvare betyding of causes comming togither in such thinges as vvere done for another ende Yea if Fortune be nothing else but that vvhich doth many things vnloked for bicause vve see not the causes that be hidden froÌ„ vs as Lactantius defineth it out of Tullie If in the stead of Fortune God had rather ben placed I say the prophane name only excepted I could find no falt Therfore in respecte of God who beholdeth worketh all things I say nothing is casuall in consideration of our selues to whome many things happen not forséene I say there be
eye of his Prouidence Could he not know this which the Prophet Esay telleth him of so plainly that the euerlasting God the Lord of all vvho created the endes of the earth dothe not faint nor is vvearied vvith any paine and that his knovvledge and vnderstanding is vnsearchable Who surely is so farre of from fainting himself that as the same Prophet addeth he giueth strength vnto him that fainteth vnto him that hathe no strength he encreaseth power But very Tullie thoughe an Ethnicke and heathen wryter yet could wel haue said thus muche that non ea quae agit molitur Deus cum labore operoso ac molesto not that which God doeth he attempteth w any busie or painfull labor And his reason is Von enim venis et neruis ossibus continetur c. For God dothe not consist of vaines sinnowes and bones nor is nourished with suche meats and drinks that he shuld gather either too sharp or too grosse humoures neither is he of suche a constitution of body that he shuld drede mischaunces or any stripes or stande in feare at any time of being sicke by occasion of the wearinesse of his limmes If Tullie thought so wel of God being prophanely broughte vp in gentilitie what else then becommeth vs hauing in manner suâ—ked Christianitie with oure mothers milk to conceiue of him that made heauen and earth but that as he himself is moste perfitte without any blemishe or defecte so his goodnesse so his power so his wisdome and knowledge of hys creatures so his forsight and prouidence in welding the gouernment of the word by all meanes moste absolutely is perfitte For séeing these his annexâ—d properties appertain to his very substance very reason and nature forceth vs not to iudge any otherwise of them than of him himselfe The .vij. Chapter Gods speciall Prouidence is proued to extend to small creatures as vvell as great out of the sacred scriptures BVt what néedeth all this adoe Let this commentatour passe hardly in the name of God and let vs giue eare an other while to the scriptures What say they Doe they teache vs that God lightly looketh to his poore creatures or that he suffereth the worlde at any time to be caryed away headloÌ„g with a blinde raunging course Nay rather we learns by Gods woorde that euen those things which seme most to procéede of fortune are yet ordered by God. For what things come more at an aucnture than lots which be throwne into a mannes lappe Yet these be Salomons owne woordes Lottes sayeth he be cast into the lappe but the vvhole disposition thereof is from the Lord. What can be more soden than when a body is slaine at vnwares yet in Exodus if a man sayeth Moses hath not laid vvaite but God hath offered him into his hande then I vvill appoynte thee a place of refuge shewing that there also wher manslaughter is neither thought of nor pretended of either side yet Gods Prouidence beareth a stroke Many cal riches possessions frends dignities and promotions the goodes of fortune yet we read in the. 75. Psalme that promotion commeth neither from the East nor from the VVest nor from the Southe but that God vvhich is iudge bothe humbleth and setteth vp And to vse the very woordes of oure sauioure Christ are not tvvo sparrovves solde for a farthing yet as simple and base as they be notwithstaÌ„ding not one of them lighteth vpon the ground without Goddes Prouidence Well but this wryter yet vpon Abacucke is of an other minde framing his talke farre otherwise than our sauioure Christe Woormes flies and gnattes sayeth he for their homely simplicitie may not be looked to but for all their sleÌ„der and small value poore simple sparowes sayeth our sauioure Christe are not the lesse regarded of their creatoure And what haue silie flies or vermine offended God that their basenesse shoulde hinder them more than the sparrowes But this author God be thancked bringeth but one Doctoures opinion which is his owne The .viij. Chapter Auncient fathers are alleaged to the same purpose WHat say other of the ancient wryters Are they also of the same mind nothing lesse For ClemeÌ„s Alexandrinê° one the liued before thys mans time many yeres telleth vs an other lesson Chryste sayeth he being the vertue and povver of his father easlie goeth ouer all things as he vvill himself not leauing the least thing in the vvorlde vvherof his gouernement dothe not take the care For doutles vvithout the regard of euery seueral part the vvhole could not be vvrought in good order And surely as I take it to goe throughe vvith a diligente care and ouersighte of all partes of the vvorlde euen till vve come to the very leaste is a token of an exceeding greate povver S. Basile when he had giuen vs a straighte charge that we shoulde ascribe nothing to Chaunce or Fortune saying it was an Heathenishe kinde of talke not fitte to be in Christen mennes mouths Thou seest novve sayeth he concluding the eye of God hovve there is not the leaste thing in the vvorld that can escape it vnloked to and vnregarded Chrysostomus also as me semeth disputeth vppon the matter very substancially it coulde not be sayeth he that God could make smal base things to haue their being in the vvorlde and yet cast avvay the care of the simplest things neglecting bicause of his great honoure to looke to those things vvherof he disdained not to be the vvorkman So doth Gregorie the Great very pithily proue vnto vs the same cause saying the he vvhich gouerneth the chefest things doeth not also leaue the meanest destitute bicause the care of his gouernmeÌ„t is so bestovved vppon the greatest things that neuerthelesse the same ouersighte is not kept avvay from those things vvhich be small For he that is euery vvhere present and euery vvhere present alike euen in the gouernmeÌ„t of those things vvhich be not matches is yet like himself Therfore proporcionably he regardeth all things alike and equally he disposeth all things in their order Sée ye not these worthy fathers howe plainly and sensibly they tell their tale And doe they tell it only Nay they confirme their assertion with strong reasons What therfore should we néede to goe any whit further in the cause It is liked well inoughe of oure sauioure Christe if a truth be established by two or thrée witnesses at the moste Not only ye haue heard the scriptures from the which all things coÌ„mended for any truthe draw their whole puissance and force but also that nothing mighte be wanting euen by the iudgenient of the greatest aduersary ye haue heard agréeably to the same the verye mindes of interpreters which haue liued before vs But wherfore should I séeme to any man to deale in this case lyke a niggarde Or why should I in any wise leaue him out which is chéefe captaine maintoiner of this doctrine Austine I meane whom although he be
that thy barnes shall be filled with abundaunce and thy presses shall burst with newe wine Who trembleth at the voyce of God him selfe complayning that through haynous sacriledge he is robbed and spoyled of hys owne right And yet not onely maketh he ample and large behestes but O Iesu how fearfully also dothe he thunder as it were with his dreadful manaces and threats VVyll a man spoyle sayth he his Gods yet haue ye spoyled me But ye say wherein haue we spoyled thee in tythes and offerings Ye are cursed with a curse for ye haue spoyled me euen this whole nation Bring ye all the tithes into the storehouse that there may be meat in mine house proue me now here with sayth the Lord of hostes if I wil not opeÌ„ the windows of heaueÌ„ vnto you poure you out a blessing without mesure And I will rebuke the deuourer for your sakes he shal not destroy the fruit of your ground neither shal your vine be bareyn in the fielde sayth the Lorde of hostes And all nations shall cal you blessed for ye shall be a pleasaunt lande sayth the Lorde of hostes Whiles then we withdraw that that is due to the Elder of the congregation God accepteth it none otherwise than as an iniurie done to his owne selfe and that no small iniurie neither but as it liketh himselfe to name it a playne robberie and a spoyle And shall we hencefoorth make light of it Shall we fraudulently with Ananias and Saphira conueay from Gods faythfull minister the iuste fruite and gayne of his deserued labour If ye will fullie refuse neglecting good customes and constitutions that are made agreably to Gods will beware I pray you what ye do For if Gods heauy curse do not pull you sodaynely all bare take héede yet to the caterpiller and the locusse and be ye well aduised of the priuie théefe But what of this will some one say for whatsoeuer you haue said hitherto it may be al blowen away with one blast The lawe made for tenthes was ceremoniall Why so For the number of tenne will he say béeing the perfitest number whiles we kéepe nine partes to our selues and giue God the tenthe we protest by this very acte our weaknesse and imperfection ascribing al perfitnesse to God alone So the rest of the Sabboth day signifieth partly that we should reste from sinne that the workes of our owne corruption beeing expelled Gods owne operation and working might take place in vs the more effectually and partely also it betokeneth our rest from al worldly miseries and that quiet hauen of al blessednesse which we shall eniey with God in the worlde to come But what of that will I agayne say Should we not therfore come to the Churche vppon euery Sunday being the seuenth day forbearing al worldly labours the better to apply our selues to Gods seruice But it is ceremonial he sayth surely al things signifying mulle not by by be so taken as ceremonial And if they be shal there no remnaunt of them be remayning shall they foorthwith be dashed out quite and cleane The Israelites hadde water no doubte when they were baptysed as Saincte Paule sayth in a cloude and in the sea shall therefore the elemente of water be condemned as Iewishe in oure Baptisme they had their shewebreade which signified our Sauiour Chryste shoulde we therefore reiecte the vse of bread in the reuerende Sacrament of Christes bodie No not so For the creatures them selues be not abolished but the guyse and maner of their obseruaunce Euen so say I the seuenth day it selfe we will kéepe still and tenthes we will retaine for the vse of the church But yet in the order of our obseruation we will not in all respects follow the trade of the Iewes but we wil do as that spirit doth guyde vs wherby Christ ruleth the congregation Admit they be ceremoniall in some sorte yet doubtlesse absolutely they be not For the celebration of the Sabboth was not onely ordeyned for this ende that it might be a figure of that spirituall rest afore mentioned but there be two causes beside The one was that there mighte be a daye assigned wherein the people mighte come togither to heare the lawe and to do other dueties there requisite of Gods seruaunts The other was that seruaunts liuing vnder the obedience of their masters might haue a vacant time from their labour for their honest godly recreation Therefore figuratiuely and Iudaically we wil no more obserue the Sabboth day yet of euery seuen dayes in the weke wil we picke out one for our assemblies wherin we will méete togither to heare Gods worde to ioyne in hartie prayer to almightie God and to receaue the holy Sacraments according to our Lords institution Yea and we will cause our seruaunts whole familie to do the same All this is morall and appertayneth to our ciuill dutie In respecte wherof we should not without muche impietie let it slippe That which I speake concerning the Sabboth might be sayd in like maner of the tenthes which were giuen in the old lawe For as they signified oure imperfection the supplying whereof they looked for by the comming of our Lord and Sauiour Chryste we will not meddle nor deale with them in any wyse But surely yet there be other causes wherfore they were bothe admitted by decrées and counsayles at the firste and we that come nowe in this latter age coulde not without greate disorder yea I mighte say also greate wante of a due and sober consideration of our own priuate authoritie caste them off For truely of their ceremoniall meanyng which some vrge in the scriptures of the olde and newe Testamente I reade vtterly nothing that they shoulde be instituted of God hym selfe for the reliefe of hys Priestes and Ministers that euen he him selfe testifieth in the place of Malachie before rehearsed saying Bryng ye all the tythes into the store-house THAT THERE MAY BE MEAT IN MYNE HOVSE Whiche cause of their institution remayning still why tithes as the effecte of the same cause shoulde not stande likewise in force I can not see Sure I am of this eue by the doctrine of S. Paule that God now hath as great regarde to the good state of the ministerie as euer he had at any time to the Leuiticall Priesthoode if not nowe also therfore the greater the more excellent our office is aboue that of the Leuites But the Ministers may now haue the tenthes no longer By what scripture proue ye that Truely oure Sauioure Chryst rebuking very bitterly the Scribes and Pharisies for béeing so precise in their tithe-gathering whereas they passed not vppon greater mattiers seemeth to say no such thing For contrarywise he concludeth rather with these wordes These things ought ye to haue done and not to haue left the other And S. Austine purposely making a sermond de â—eddendis decimis alleageth in the defense of tythes the very
priest that that is due Which same Decrée in effecte is repeted Constit Apost lib. 8. cap. 36. The counsel celebrated in Foro Iulij ratifieth the same constitution confirming it with the place of Malachie before specified The Synode named Moguntiacensis which was holded in the raigne of the Emperoure Arnulphus sayeth VVe giue vvarning and commaundement that in no vvise ther be vsed any negligeÌ„ce in paying the teÌ„th part to god vvhich the lord himself apointed to be giueÌ„ him For it is to be feared that god vvil depriue him of his necessaries for his transgression vvhosoeuer he be that vvithdravveth from God that vvhich he ovveth Which words be so wel liked of that they be rehersed euen as they stand in order by the Synode of Mentze asseÌ„bled vnder the archbishop Rabanê° The same righte of tithes is established in Concilio Aquense vnder Pipine the Emperor ca. 32 et 33 proued at large many wayes As for other counsels Canons I passe theÌ„ of mine owne accord For what shuld I any more goe aboute to employ any further labor in the confirming of an open and plaine truthe Séeing then the vse of the tithes begaÌ„ first by the Patriarks was coÌ„tinued by the law of Moses was alowed and well liked of by our sauioure Christ hath ben euer holden froÌ„ the beginning as a law inuiolable in the church séeing reason persuadeth them Scripture willeth them the very causes of their institution not remoued require them seing the counselles the Apostles Canous the graue and learned wryters bothe proue them and approue them shal we now wincke at them any more in the handes of them that haue no right to them and yet dout whether they be henceforthe lawfull for the stewards and ministers of Gods religion If reason moue vs not shall not Goddes woorde yet draw vs If Goddes comfortable promisses do not allure vs shall not yet his terrible threatnings make vs agast If no scruple of conscience can driue vs forwarde to doe oure duetie shall we not yet be stirred vp and enflamed with gods sorowful coÌ„plaints with his frowning and lowring lookes with the consuming heat of his indignation But I will stay my self praying God to directe vs with his holy hande and nothing doubting but that our Debbora will goe forward by Gods good helpe zelously to accomplishe that which vertuously and godlily hath ben begonne Me truely not all any priuate consideration and Lord thou knowest it that knowest all things but the very zele of Goddes house hath moued to be the more earnest in prosecuting of this cause The .xij. Chapter He retourneth thither from vvhence he digressed and shevveth that the gouernement of Gods Prouidence is continual I Wil now thither againe haue recourse froÌ„ whence I haue bene holden somwhat long It is nowe a cléere case I truste that God neglecteth not the least flie that flieth nor the poorest worme that creepeth vpon the grounde muche lesse an oxe or a fatte bullocke or anye such profitable and commodious beaste Which howe little he lotheth or disâ—aineth thereby euidently it is shewed in the he vouchsafed in times past to accepte and take theÌ„ for a sacrifice There is not then the least thing in the world the doeth not féele the benefite of Goddes Prouidence Which if it should but withdraw it selfe for a moment all heauen earth would straightwayes go to wracke and the vniuersall nature stand at a stay He therefore whiche in this respecte might be wel saide to haue rested the seueÌ„th day either bicause as Chrysostomê° noteth vpon Genesis he ceased from the work of his creation that is to say he no more made afterwardes any creature of nothing or else also as Austine addeth bicause he did fourme no newe kinde of creature not before made or finally ab affectis bicause in him by him we rest from the workes of oure owne will and haue rest quietnesse in oure conscience euen he I say and the very same yet neuer letteth his hand be slacke but according to the saying of our sauiour Christ froÌ„ the beginning of the world vntill this day is euer woorking as he also himselfe is neuer idle For his Prouidence assure your self is not like to the destiny of the Stoickes whiche whippeth the toppe with a childishe scourge that it mighte afterwardes goe of it selfe or only tourneth the roller downe the hill the it might driue forwarde withoute further helpe by the very force violence of his owne swaye But continually it is in watche and ward according to that saying of the Prophete Beholde he that keepeth Israell vvill neither slumber nor sleepe And therefore Basile and Chrysostome ascribe vnto God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is to say an eye that neuer resteth Goddes Prouidence doeth not only giue the heauens an ordinarie course when he hathe sette them on woorcke leaue them to their owne direction but he maketh them in their reuolution so to shede their vertue vpon the earth as to his diuine maiestie it séemeth best Sometimes therefore for oure iuste deseruing he maketh them like iron or harde flinte so that they yeelde vnto vs no croppe of comforte he brideleth their force and vigoure and restraineth their wholesome influence from the earthe yea he causeth them to send down vpon vs for wholesome vapoures poysoned exhalations for freshe and swéete licoured baumes blasting thunder boltes and lightening oute of measure for temperate and faire weather excessiue heate if it be in the Sommer in the winter intollerable and extreme colde breefely in steade of good iuice pleasante air moderate gentle shoures dearths droughts plagues without ceasing Contrarywise when it pleaseth him it falleth out with vs as it is in the 107. Psalme They sovve the fields and plant vineyardes vvhich bring forthe frutefull encrease For he blesseth them and they multiply exceedingly Howe vntrue therefore is that which the godlesse Cyclops in Euripides sticketh not to auouche affirming that the soile whether it wil or no of a course ineuitable yeldeth her encrease God doth not only put into our minde wholesome counsels but he furdereth bringeth theÌ„ to effect not only he giueth vs strengthe to goe but he setteth oure paths straight By whom we are raised when we fall and stande still when we are vp and recouer when we be sicke and liue when we are in health and reniue when we are dead Finally what one thing caÌ„ we do without him what one thing caÌ„ we not do by his helpe For of him it is the we haue our lyfe our mouing our naturall existence as the Apostle preaching to one of the Athenians alleageth out of one of their owne heathen Poetes Which saying béeing well wayed and scanned furthereth not onely mine assertion but the fayth also and beleefe which we haue in God whereby we are fully persuaded that he worketh without euer leauing of in his creatures which he hath made For we do not