Chap. 1.

GLorious doubtles, and which may vehementlye moue the mindes of all men, is the promise and warrant of humane Philosophie: for by it (they say) men are perfected, and brought to the knowledge of the soueraigne trueth: by [Page]it men are taught how to frame best their manners & conuersation: by it mens mindes are armed against all assaultes of fortune ei­ther subtilly fawning or enuiously insulting: finally, by it is shewed a way, wherby a man may attaine vnto happy life and immortality. But it we weigh the matter indifferently, we shall finde that onely from our Diuinitie all these thinges may exactly be perfourmed. For why? eche one perceiueth, that naturall men, by whom all those thinges are gathered toge­ther that are set to sale vnder the name of Philosophie, doo all erre and faile in many thinges: but vnto God, who hath written and put foorth deuine matters as onely best know­en to him selfe, no such thing may possiblye be ascribed. Wherby it commeth to passe, that in the writinges of the Philosophers, wherein they labour to set out the trueth, a man may finde euery where mixte opinions very absurd and contrary one to another, wher upon ari­seth greater doubtfulnes then certaintie. A witnes heereof I haue that notable Philoso­pher M. Vario, who hath left in writing, that as touching the endes of good and euill, there were extant at once, two hundreth fourescore and eight sundry sects and opinions.

But when they would frame and order a [Page]Cittie, a familie, or the manners of euery pri­uate man, good God, what colde stuffe, and of­tentimes how yll agreeing together haue they broached and put foorth? To say nothing, that by some haue béene propounded such thinges to be brought into Common-weales (the Communion of Socrates and Plato amongst o­ther thinges is well knowne) as from the which all men endued with any common sence of nature doo worthily flie and abhorre. But if at any time they couet to comfort a man stricken with aduersitie, euen heere also they go very confusedlye to woorke, whilest some of thē labour to remoue the very name of cala­mitie, as though it were a thing not to be ac­compted off, wil some men to imagine I can­not tel what senselesnes, or want of greef, clean contrary to manifest experience: other some a­gaine set before men eyes (painted in colours after a sorte) a certain image of fortitude, such as neuer was, nor neuer shalbe: and yet in the meane time they are neuer able to driue away care, feare, and the sence of sorrow and gréefe from their mindes. Now as touching the bles­sed life after this painefull and troublesome life to be looked for, iudge yee, whether any thing certaine be by them brought and allead­ged, of whome the greatest part count those [Page]thinges for fables and trifles to be laughed at, which are brothed and set foorth of men like to themselues, concerning the rewardes of good men and punishmentes of the euill, calling e­uen into question, whither there be any life at all remaining in the soule, or no.

But truely, Diuinitie is such a thing, as may fully satiffie the mindes (desirous of true wisdome) of all these thinges. This, in a few sacred bookes (for so are they called not with­out a cause) comprehendeth cléerely and with­out any error, what-soeuer is necessarye to make perfit and bring the whole man to true happines. In these bookes is the knowledge of the first and soueraigne trueth (which is God him selfe, and whose only woord is the trueth) so much as is expedient to be knowen of men in this life, plainely and substantially opened. In these the short tables of the lawes doo de­clare and set foorth all the whole rule of good li­uing, and the same in all respectes so absolute and answerable to Gods will, that the prince of Prophets Moses most iustly gloried, that there was neuer any people or nation, that had their Common weale so wiselye ordered and established (whither we consider the rites appertaining to religion, or the iudiciall forme of lawes, or the manner of contractes and [Page]bargaines, and other thinges of like sort néed­full and necessary for the common vse of mans life) as had the people of the Jewes, taught and instructed in all thinges by God himselfe. In these are expressed and set foorth most perfit and present remedies, which auaile not onely to the easing and helping of outward euils, but also to the pacifying and appeasing of mens consciences, which béeing stricken with the feare of Gods most seuere iudgement should otherwise be driuen into desperation: of which matter Philosophie hath touched no one iot or title. To be short, in these onlye bookes, hath God him self declared (which can­not be deceiued) what a happy and blessed life is, in what pointes it consisteth, where, when by what meanes, and to what manner of per­sons it belongeth. So as he that wil bestow a­ny diligence at all in learning of these bookes, by the guiding of the holy Ghost, that man (whosoeuer he be) shall well perceiue and see these thinges to be true as we haue saide.

For-so-much therfore as Diuinitie sheweth her selfe a very excellent Mistresse in all these thinges, and perfourmeth so much in deed as any man can possibly desire, yet in comfortes and consolations to be fitly ministred against all gréefes and calamities that can happen, she [Page]is beyond all measure rich and bountifull, euen the mighty Apostle Paule himselfe bearing re­cord, who doubted not to say, that whatsoeuer things are written aforecime, are written for our learning, that through pacience and comfort of the Scriptures we might haue hope. For so doth God seeme for this cause especially to haue sent into the world at sundry times his Prophets and Apostles to be witnesses of his good will toward vs, and further to haue put in wri­ting their Sermons and dooinges, to the end that men of all ages might haue amongst thē ­selues euerlasting monumentes, out of which they might prouide plentifull matter of conso­lation against all euentes and occasions, and certainly learne, that they should neuer vtter­ly be forsaken of God. And who I pray you) could either better or more effectually heale our maladies, then God him self by his woord? who as he is the only searcher of the hartes, so he soone percetueth, where our sore gréeueth vs: and as by his determinate purpose, though vnknowen vnto vs, he oftentimes sendeth calamities for some speciall benefite of ours so he onely and alone knoweth, after what sorte and how long it is méet and conuenient for vs to be afflicted.

Wherfore, I béeing desirous at this time, [Page]wherin all thinges are full of most gréeuo [...] and rare dangers (for in what histories readett thou that euer at any one tune there haue béene such bitter iarres and dissentions in the cause of religion, so many monstrous heresies, so cruell persecutions of the godly, such horri­ble warres without ceassing in all y^e prouinces of Europe, so many tumultes and vprores, cap­tiuities and eriles of most mighty kinges and Princes, such ouerflowinges of the Seas and waters, so many sodaine and vnlooked for fiers wherof some is supposed to haue fallen from heauen, other some to haue brast out of the earth: such cruell hunger and scarcitie, so vni­uersall a plague & pestilence, so many strange kindes of diseases farre surmounting the skill and cunning of y^e phisitions, as in our time and that of late yeeres to speake off, we haue seen, (alas poore wretches that we are) with our eyes? I béeing desirous (I say) to gather some furnitures of comfort and consolation, and that as well for the behoofe of all men in gene­rall, to whome wee are bound in the band of Christian Religion and mutuall charitie, as also in especiall for the godlyes sake, whome we now sée, as gazing stocks and of-scourings of the worlde, to be laide open to the iniuries of all men, as by tirants to be spoyled of their [Page]goods, to be condemned most vniustly, to wan­der heere and there in exile and bannishment, and therby to taste of warres, famine, pesti­lence, and other innumerable discommodities: Verily I supposed, that I could not more con­uemently drawe them from any other place, then out of the most plentifull store-house of the holy and sacred bookes And that for sooth not onely, because there can no kinde of daun­ger be deuised, against which there be not ex­tant in those bookes many remedies prouided: but also for because that whatsoeuer thinges are brought from else where, we knowe assu­redly they shall neuer obtaine so great weight and credit with the Godly, neither yet so spée­dily, nor effectually preuaile and goe for paye­ment. For why? look how much diuine things excell humane, and so much also is it necessary that we preferre diuine comfortes before all Philosophicall consolations.

But for as much as in the holy Scripture many thinges are sundrilye euery where set foorth, which may very much auaile to y^e com­fort of afflicted mindes (for some where are found places teaching the vanitie & contempt of all earthly things: some-where are rehear­sed most large and ample promises touching the dignitie of heauenly benefites to be looked [Page]for after this life: some where are recounted the examples of holy men, who after they had beene exercised with great and continuall con­flictes of trialls & temptations, at the length were wonderfully deliuered out of all their di­stresses: some where is Christe him self in the bookes of the Prophets and Apostles painted foorth, humbled and cast down, but afterward againe lifted vp and exalted: some-where are the common calamities of the Church (at all times hanging ouer it) fore-tolde and decla­red, and promises added as touching deliue­rance neuer to be wanting: some-where are sprinckled exhortations to the pacient bearing of the Crosse after the example of Christe and the holye Fathers, we least we should confu­sedly and vnorderly heap togither many mat­ters, haue chosen one place especiallye, which in my iudgement is notable aboue the rest, and very fitte to minister plentifull matter of all fortes of consolations, to the which also as a fountaine and wel spring all the other pla­ces before specified may be referred. This same is the place Of Gods prouidence, which who­soeuer shall with some diligence peruse & con­sider, vnto him verilye, we suppose, nothing can be wanting, that belongeth to the matter of comfort and consolation. This place there­fore [Page]we haue thought good for the cause afore­saide, so much as shall be conuenient for our purpose, to stand vpon and handle And to the intent we may reape the more plentifull crop of consolations, I suppose it will be for our be­hoofe, if we vnfolde it some-what the more at large.

Béeing about therfore to speake of Gods prouidence, we déeme these principall pointes following, as most requisite to be handled.

First, that we open and declare, what is to be vnderstood by the name of Prouidence, ad­ding ther-unto the testimonies of Scripture, wherby it may appéere plainly both that there is a Prouidence, and that also such a one, as wée haue defined it to bée. Then will wée deale against those men, that being mooued with cer­tain considerations dare be so bolde as to de­ny it.

Secondly, wherein it differeth from Gods predestination, foreknowledge and wisdome: and that the Prouidence of God is not only v­niuersall, but also particuler: dispatching some thinges, which are woont to be alleadged to the contrary.

Thirdly wée will prooue, that neither chance nor fortune, nor destinie, nor haphazard can rightlye bee mainteined, where there is due [Page]knowledge of Gods Prouidence, and the same woorthily estéemed.

Fourthly, wée wil bréefly discusse, whether Gods Prouidence imposeth necessitie vppon thinges prouided, or no.

Fiftly, wée will diligently declare, how out of all those thinges that haue béene spoken of Gods Prouidence, godlye mindes ought to fetch matter of consolation, and so to reape most ample frute by the knowledge of diuine Prouidence.

Sirtly to the intent we may the more large­ly and ordinately teach, that against all sorts of daungers there are certaine remedies also appointed by Gods prouidence, wée will in­terprete and expounde the 107. Psalme. which is altogether spent in the praising and setting forth of Gods prouidence.

All which thinges being thus declared, we will adde a few woordes touching the generall commēdation of the knowledge of Gods pro­uidence, and the right vse of Diuine consolati­ons, and so wil we make an end of our present discourse.

Chap. 2.

BEfore we determine whether there be a Prouidence of God, or no, it is requisite to knowe, what is vnderstood by y^e name of Prouidence. We call Gods Prouidence, a perpetuall and vnchangeable disposition and administration of all thinges that be.

And that Prouidence is such, and the same also most mighty, vnweriable, and continually woorking, it is no hard matter to declare out of the Scriptures. Esa. 43. I am the Lord, and beside me there is no Sauiour. I haue declared, and I haue saued, & I haue caused you to heare, when there was no strange God among you: and you are my witnesses, saith the Lord, that I am God. Yea before the daye was, I am, and there is none that can deliuer out of my hand. I will doo it, & who shall let it? And euery where are places to be found, in which, what notable and wonderfull thinges soeuer are said either to haue or shall come to passe, are onlye and a­lone [Page]attributed vnto God. There is no place almost but thou maist heare these sayinges: I will be with thee, I will be thy protector and defēder, I haue stricken Pharaoh. I haue brought you out of Egipt, I will wound and heale, &c. A man may finde also very often exhortations made to consider as well the great and vsuall thinges that happen, as also that succéede by naturall course and order, doone and procured by God him selfe. Ioan. 5. Christe saith plain­ly: My Father worketh euen vntil this time, and I also woorke. Ephes. 1. By his power come all things to passe according to the purpose of his owne will.

Beholde therfore in generall God continu­ally woorking, and no lesse wonderfully preser­uing and gouerning, the thinges so wonderful­ly by him made and created.

But now also in speciall maner, procéeding thoughout the partes of the whole, it is shew­ed by many places of the Scripture, that God hath euen of these also a diligent care and con­sideration. Certes, that the perpetuall ad­ministration of heauenlye thinges is ascribed vnto God, we see it throughout the whols Chap. 37. of Iob, where amongest other things he saith: Consider the wonderfull woorkes of God, knowest thou not how God prescribeth [Page]an order vnto them, and lighteneth the cloudes with his brightnes?

The care in like manner that God hath in the earth and in the waters is euery where commended and set foorth. Psal. 147. He coue­reth the heauen with Cloudes, and prepareth raine for the earth, and maketh the herbes to grow vpon the mountaines.

Now againe, that God careth for mens matters, Iob declareth at large throughout his whole Chap. 34.

Likewise the whole Psal. 23. The Lord fee­deth me, therfore shall I want nothing. Iere. 10. I know O Lord, that the way of man is not in him selfe, neither is it in man to walke and di­rect his steppes. Prouerb. 21. A mans goinges proceede from the Lord, and how then shall he dispose his owne way? Act. 17. By him wee liue and moue, and haue our beeing, Math. 10. Euen the heares of your head are all numbred.

Yea and further, that God careth also for thinges farre inferiour to the state of man, it is plaine and manifest. Psal. 145. The eyes of all thinges looke vp and trust in thee (O Lord) and thou giuest them their meat in due season.

Thou openest thy hand and fillest euery li­uing thing with thy good blessing. Psal. 147.

He giueth foder vnto the Cattel, and feedeth [Page]the young Rauens which call vppon him.

Math. 10. Are not two Sparrowes solde for a farthing? and not one of them shall fall on the ground without your Father.

All the things therfore vniuersally that are and shall come to passe aswel in y^e heauens as in the earth, and not onely those that belong vnto man, but also the thinges that are farre beneath the degrée of man, and are estéemed of vs to be vile and base, God as he first made & created them, so dooth hee still care for them, nourish and gouerne them, euery where set­ting foorth his wisdome, goodnes and power to be seene: which Prouidence of God also toward all thinges is very notably painted foorth in y^e Psal. 104. againe likewise Psal. 148. wherein all Creatures are inuited and stirred vp to ce­lebrate the prayses of GOD.

And out of these so many and so manifest festimonies may abundantly appéer the truth and integritie of the definition which we be­fore alleadged. We saide that Prouidence is a certaine disposition and administration, co­ueting (vndoubtedly) by these two woordes to shew and declare, that euen before any things come to passe, and likewise also when they are accomplished and brought to passe, the diuine power is grauely and seriously occupied (so far [Page]foorth as is beséeming to his Maiestie) about them For we may not so take the matter that God dooth only once determine with himselfe, how euery thing ought to be ordered, and then afterward commit y^e busines vnto some other inferior causes, to prosecute the things that he before ordayned, and to bring them to their end: but we must vnderstand that he dooth con­tinually put to his hand, vntill that which is most wisely ordained, be moste mightily ab­solued and throughly accomplished.

Otherwise Prouidence should bee no whit more excellent then bare fore-knowledge: and the tytle indéed of admmistration might be at­tributed vnto God, but the thing it selfe should seeme not greatly to belong vnto him. Like as many thinges are doone in the name of Kings and Princes, and are said to be dispatched by their cōmaundement, which notwithstanding they scarce know or vnderstand, how and after what sorte they come to passe, because they are doon by other ministers. But the case standeth not so with God. Hée alone not only purposeth and ordayneth all things but also ordereth and administreth them. Neither yet ought he to be vnderstood so to administer thinges, as one so­dainly or at aduenture dooing this or that, like as those men are wont to doo y^t are distracted [Page]with many matters & dealinges: but he with a certaine purpose and determination, and to endes lawfull and good, like vnto men wisely and long time deliberating of thinges to be doone, finisheth and accomplisheth all thinges. Otherwise all thinges should be carried head­long with a certaine blinde and doubtfull mo­tion, and Prouidence should little differ from chance and fortune: and if any thing succéeded well, or came to good passe, it might seeme to be attributed to chaunce: as it is wont to be doone, where without any deliberation be­fore had, some Captain sodenly and at a wilde venture breaking vpon his enemies, obtay­neth yet the victorie: which doubtlesse is saide to come to passe rather by haphazard then by any direction of the will or wisdome. But of God vndoubtedly, whose wisdome reacheth mightily from one end vnto an other, and dis­poseth all things sweetleye and comfortablye, we may not so speake. We suppose therfore that this last propertie may plainly and fitly be expressed by the woord Disposition, and that other by the woord Administration, and so that no small force of Gods prouidence is opened in those two woordes. We said y^t it is a perpetu­al administration, intending to signifie, that as Gods power and wisdome are neuer idle or [Page]vnoccupied, so neither that the care and gouer­ment of thinges created, is euer at any time rast aside or remoued from him. For why? God woorketh not by turnes or fittes, as one that is sometimes weary and requireth the enter­changeable helpe of a deputye, vnto whom he might commit the office of sustaining and kee­ping all thinges vpright: but he worketh con­tinually without ceasing all in all, and onely and alone bringeth all thinges to their appointed end. We said that it is vnchangeable, to showe, that in all thinges that come to passe, yea euen in base and inferior thinges, the ordi­nance of God is certaine and sure: in as much as it is necessary that we attribute vnto God an euerlasting decrée, stable purpose, and infallable wisdome, for why? God is not changed, neither dooth he onely purpose and begin, but also performe and accomplish: yea and looke what he hath once decreede it shall come to passe, whatsoeuer is saide or doone to the con­trary. As touching the forces of mans will, whither they be able to doo any thing in this behalfe, we will declare in place conuenient. Last of all we saide that it is of All thinges, to the end that it might appeere that all thinges both great and small are subiect to Gods Pro­uidence. For if in cace any thing could be con­ceiued [Page]in minde, that might spring or be dispo­sed from any other where then from the proui­dence of God: we should of necessitie either imagine some other beginning equall to God him selfe, from whom that thing should come and procéed: or els at the leaste that the same thing so sprung vp of it selfe, and standing by his owne strength, had a hidden power of Di­uinitie in it, and were euen a new God: which once to thinke or speake is abhominable. But this particle shalbe declared more at large, when we come to speake of particular proui­dence. In the mean season where all y^e partes are in this wise more deepely weighed and ex­amined, doubtlesse there is conceiued a certain wonderfull maiestie of Gods prouidence, and mens mindes may secretlye be stirred vp to woorship and adore the same. And hitherto, whither there be any Prouidence of God, and next what it is, I suppose it be sufficiently de­clared.

But we haue yet to deale against those men, that beeing prouoked with I wotte not what perswasions of mans corrupt reason, dare presume to deny prouidence. These mens reasons we will bring foorth, and least any mans mind should be moued by them to erre, we will cleerely confute them. Then will we [Page]adde other argumentes also of mans reason, which may confirme euery man in the right knowledge of Gods prouidence. These are the argumentes of the deniers of it.

1. That is onely to be attributed vnto God, which is beseeming to his Matestie, and wherin his dignitie is extolled and not depres­sed or obscured. But if the care of humane things be attributed vnto god, his maiestie in this point seemeth not a little to be hurt, & ve­ry much to be detracted from his dignitie and woorthines. For what is this els, thē to thrust God from his celestiall glorye, and to drawe him downe into this filthy mire of worldlye thinges? Therfore it is not to be thought, that God careth for mens matters, and least of all for those that are more vile and base thē man. Which argumēt is recorded for the most part in Plime, where he speaketh in this sorte: It is a thing doubtlesse to be laughed at, to saye, that the thing which is cheefest aboue all other, ca­reth for mens affaires. Should wee not beleeue or doubt that he is defiled with so heauye and combersome a ministerye? And it flowed from out of the schoole of Epicurus, which denyed not God indeed, as did Diagoras, Melius and such like: but yet notwithstanding he imagi­ned, that if he would be happy and blessed in [Page]déede, he must be altogither idle, and voide of all care. For so Epicurus being vanquished with the weaknes of his own braine, thought that prouidence could not be established, but with the great trouble and vexation of God, as though God were after the manner of men subiect to affections, and could be gréeued and oppressed with troubles.

2. If God regarded thinges humane, then all thinges should be doon in due order, accor­ding as were conuenient to the iustice and goodnes of God. But we see openly and almost commonly that all things are boone most con­fusedly and out of order, and that with euill men it goeth well, and contrariwise with good men, ill. Therfore there is no prouidence of God, and god regardeth not humane affaires. Which argumēt also is confirmed with a cer­taine similitude. Like as neither a house nor Common-weale is saide to be established in due order & discipline, if in it there be neither rewards appointed for good déeds, nor punish­mentes for defaultes: so séemeth the worlde not to be gouerned by diuine moderation. And this argument is of most weight and hath mo­ued very much the mindes euen of wise men, For séeing most vile and wretched persons, ti­rantes, traitors and such like, to enioye good [Page]successe, and to liue long in happy state and condition, and contrarily all thinges to fal out vnhappily to the good and vertuous, and ofte­times to be very despitefullye handled of the wicked, and to be dispatched out of the waye, at the least to come very seldome to any good point or issue: they could iudge no other, but that God in very deede was not acquainted with mens matters, and much lesse had any care of them: according as it is reported that Diogenes Cynicus was wunt to say, that Har­palus (who in those daies was counted a very happy and fortunate théefe) bare witnesse a­gainst the Gods, because he liued so long time in that estate and condition. Yea the Saintes and holy men haue beene moued somtimes by this consideration, to suspect, that they had vt­terly béene forsaken of God, and that God had no manner of care of them. As touching which thing Psal. 72. the godly man Dauid being af­flicted and in heauines complaineth, saying: How dooth God know it? or is there know­ledge in the most highest? Loe these are the wic­ked, yet prosper they alwaies in the worlde, and increase in riches. Certainlye I haue clensed my hart in vaine, and washed my handes [...]n inno­cencie, &c. Psal. 74.75.

3. If God prouided for mens matters, it [Page]should chéefely appéere by this, that he hath gi­uen vnto man reason, which in very deed see­meth to be as a certaine testimonye of Gods diuine power and goodnes alwaies conuersant and abiding with men. But this waye it ap­péereth not sufficiently that man is prouided for. Therfore God passeth not for mens mat­ters. The minor or second proposition is pro­ued. For from the reason which God hath gi­uen vnto man, there arise dayly more euils & inconueniences vnto him thē benefites or good turnes. Therfore either God careth not for mens matters, or it had béene much better if man had not had reason giuen vnto him at al, then to be giuen with so great discommodi­ties. This proofe is confirmed by a similitude: like as wine because it sildome times helpeth, but oftentimes hurteth sick folkes, is better not to be ministred vnto them at all, then to be dangerously taken: euen so reason, in as­much as it seemeth to procure more hurt vnto man then good, it had beene better not to be giuen vnto him at all, then so bountifully and largely to be giuen.

These are the chéefe argumentes, being of greatest weight and moment: out of which all other, if any be alleadged, doo for the most part flowe and proceed. These then we will in [Page]fewe woordes dispatch.

To the firste it is answered by denying the Minor or second proposition. For why? Gods Maiestie is not heere diminished, but rather becommeth more famous and notable. The mo thinges that God dooth, the more shineth foorth his power and goodnes in thē. And God is no more defiled with the care of thinges earthly and vile, then the Sunne is defiled by shining euen vpon foule and filthy places. Nei­ther must we imagine that God is proud, and a contemner of the thinges that he humselfe hath created, as though he should despise thē, as vnwoorthy of him self: and much lesse that he séeketh his ease, as though he should at any time be wearied with labour. Wherfore it is no strange matter for God, to take vnto him selfe y^e care of things earthly. But if any reply and say, y^t euen Kings regarde not all things, specialy such as are of least accompt, and ther­fore déem it a thing very vnméet, that the care of inferiour matters should be attributed vn­to God: doubtlesse these men are much decei­ued. These men wil take vpon thē to iudge of diuine matters by thinges humane. But this similitude is of no force. For why? Kinges are compelled to commit many things vnto other, because in very deed they are not able to doo all [Page]thinges of them-selues: but the case standeth not so with God. He needeth not the helpe of a substitute or deputie: he is able to bring to passe whatsoeuer he will Neither is any thing vnwoorthy of God, that is turned vnto good. But whatsoeuer is doon by him, is turned vn­to good: if not vnto good in respect of vs, yet certes vnto good in respect of God him selfe, that is to saye, to the illustration and setting foorth of his power, goodnes & wisdome which is sufficient. But of this thing more at large, when we shall entreate of particular Proui­dence.

To the second it is answered by denying a­gaine the Minor: because that in this is the iudgement of mans reason deceiued, for that it cannot discern the causes, for which God or­daineth these things so to come to passe in the worlde.

First, reason cannot iudge, that all men in­differently are sinners before God, & that none can be found so holy, but that he hath deserued the wrath of God. This if reasō could perceiue it might vnderstand that it is by no meanes a­gainst order or iustice, that euen good men al­are afflicted in this worlde.

Secondly, reason fayleth in this poynte, in that it supposeth al these euils to be sent from [Page]God béeing angry, and to y^e destruction of men: when as notwithstanding the Scripture ma­nifestly teacheth, that scourges are oft-times tokens of Gods good will (for whome the Lord looueth, them he chastizeth: Heb. 12. Prouerb. 3) and likewise for the behoofe & profit of the good that are afflicted. For y^e godly by this meanes are excercised and growe forward in faith, they are stirred vp to inuocation of God, to pacience and charitie toward their neighbour, they are strengthned in hope &c. But contrariwise, be­nefites & happy successe doo turne for the moste parte to mens destruction. For by them men are estranged from God, they conceiue bolde­nes and contempt against their bretheren, yea they are blinded by little and little, vntill at length they come vtterly to confusion.

Thirdly, albeit God sendeth euills and ca­lamities vnto good men as punishing thē and beeing angry with them, yet he dooth it, whilest they liue heere in this worlde, least after they be departed, they should be compelled to suffer in an other worlde (we are chastned of the Lord, saith the Apostle, 1. Corinth. 11. to the in­tent we should not be condēned with the world) and so be subiect to euerlasting torments. But to the wicked and vngodly, he graunteth all thinges prosperous here in this life, to the end [Page]that afterward they may so much the more iustly be damned, and seuerely punished. Of which thing we haue a testimony in the Euan gelicall example of Lazarus and the rich man.

These causes I say, wherin both the righ­teousnes and goodnes of God dooth appeere, the holy Scripture propoundeth vnto vs: but rea­son beeing destitute of the woord: cannot see or perceiue them. Wherfore it is manifest, in this behalfe, to wit, in that the godly are punished heere, and the wicked not so, that we must not say, that therfore thinges are heere disorderly doon: when as all these thinges are for certain profitable causes, and vnto iust & lawful endes directed by Gods dispensation. But as tou­ching the fore said similitude, we aunswer that all thinges are not héere alike. For why [...]in the Common-weale, it is a thing necessary in deed to be obserued, that to the euill punishments should be inflicted, and rewardes to the good: because that without this consideratiō neither could publique peace and tranquilitie stand, neither any order be kept and retayned. But in the administration of the world, albeit the godly are afflicted, and the wicked escape, yet remaine all things still in good order, and God turneth that inequalitie vnto a good end and purpose.

To the third argument it is answered, that God indéed hath adorned man with that ex­cellent gifte of reason, wherby he might not onely surmount all other creatures, but also haue in him selfe a certaine testimonye of the diuine power alwaies present and woorking in him. For in this respect man is saide to be cre­ated after the likenes of God, and to beare the image of God about him. But in such wise did God giue it to the first man, that he put it in his choice and power, to vse the same fréelye either vnto good or euill. When therfore man turned it vnto euill, and also to his owne de­struction, doubtlesse the fault was to be impu­ted vnto him selfe, who so shamefully abused so great a benefite. Wherfore it followeth not that it had beene better not to haue beene gi­uen vnto man, then to be giuen with so great discommodities: for it was giuen to a good end, and he might haue vsed it well if he had would: in which behalfe doubtlesse God had aboundantly prouided for man. But after the fall of man, albeit all men are caried more pronely vnto euill then vnto good, and that there remaineth scarce one little sparke of mans libertie, yet for all that reason abideth still not so farre foorth in all respectes depra­ued and peruerted, but that it is a very eui­dent [Page]marke of Gods image, and testifieth that God hath euen still a care of mortall men, ac­cording as we may sée a number by the gui­ding therof to be ledde and prepared (after a sorte) vnto good. More-ouer God dooth stil go­uerne the minde and reason, secretly stirreth them vnto vertue and goodnes, woorking al in in all: as touching which thing we haue often and many sentences in the Scriptures, and some we haue cited before. It is euident ther­fore, that God dooth prouide for mens mat­ters. Now without any busines may other reasons be answered that are wont to be ob­iected, of which sorte is this: If God, say they, haue prouided for man in giuing him reason, then for those onely hath he prouided, vpon whom he hath bestowed good reason, which vndoubtedly are very fewe, and almost none at all. But it is an absurd thing to say, that God prouideth onely for some few, neglecting or excluding others: It followeth therfore, that no man is prouided for. We saye that God would indéede prouide indifferentlye for all men, like as he hath indifferently giuen to all men the benefite of reason: but in that some doo vse it better then other some, it con­sisteth for the most parte in the men thēselues But if they yet procéeding further wil inferre, [Page]that euen God him selfe also is to be blamed, who hath giuen reason vnto these, whome he knew would vse the same péenishlye and per­uersly: like as that Phisition is not without faulte, that granteth to his patient wine, and yet knoweth well enough that if he take it without mixture, it will soone turn to his bane and poyson. Heere the consequence is deni­ed. For albeit God knewe before that man would abuse the benefite of reason, yet was it conuenient in the meane time for Gods good­nes, to decke and adorne man with most large and ample giftes, to the intent that afterward the whole blame might so much the more iust­ly be laide vpon him, in whose choice it was to vse the commoditie receiued either well or ill. Furthermore considering that God also fore­knew, how and by what meanes to succour and prouide for man againe being fallen, and how greatly his glory, power and goodnes ought to be aduaunced and set foorth by his re­storing againe: considering likewise that God was by no lawe bound vnto man, to keep him from falling: certes he cannot be iudged to haue doon either vnwisely or vniustly, in ador­ning man with reason that was afterward to fall, and in suffring him to slide.

But against these arguments now propoun­ded, [Page]we will set other again much more strong and forceable, proouing the prouidence of God to the intent that if any be offended any way with the former, the same may haue reasons fetched euen from nature it selfe, by the which they may againe strengthen and confirm their mindes, for although the Scripture ought to bée of such account w^t all men, that looke what the same hath once pronounced, should be receiued with all diligence: yet notwithstanding ei­ther by reason of the aduersaries, that imbrace not the Scripture: or for y^e weakes sake, whose reason euermore still strugleth & striueth, nei­ther willingly submitteth it self to the autho­ritie of the woord: It is profitable some-times to bring forth y^e arguments of reason, not veri­ly to the end that by them that which is ex­pressed in y^e woord of God should be confirmed, but to the intent that they should serue and waite vpon Gods woord. For otherwise in ve­ry déede they are not to be receiued. Let this therfore be the first reason.

1 If there be a God, it is necessary and requisite that he be occupied, and that truly about somwhat very excellent and woorthy of God. But there is nothing more excellent and more beseeming vnto God, then to gouerne y^e world which himself hath created. Therfore y^e world [Page]is ruled by Gods prouidence.

2 If the world be not gouerned by God, thē by some other thing that is endued w^t a grea­ter force and wisdome, whatsoeuer a man list to imagine it to bee. But there is no such thing to be foüd, that is either more mighty or more wise then God, for otherwise God should not be almighty and most wise. Therfore is the world gouerned by God himselfe.

3 If God in no wise gouerneth all thinges, then it is either because he knoweth not how, or because he cānot, or because he wil not. But neither of these is to be spoken of God. Ther­fore God regardeth and disposeth all thinges. That he knoweth not how, how can it agree vnto him that is the soueraigne truthe, wher­by he séeeth and perceiueth whatsoeuer is any where to be found, & from which also al know­ledge and vnderstanding floweth vnto men? That he cannot, is as false as the other, for so­much as he is the highest power, wherby he accomplisheth whatsoeuer hee will. And that he will not, it must of necessitie be furthest off from him, which is y^e soueraigne goodnes it self. But if he could saue any thing, and did neglect it, then doubtles he should worthily be spoyled of the title and dignitie of the soueraigne good. And this argument is very forceable, proouing [Page]of necessitie the prouidence of God.

4 We see a moste beautifull and perpetuall order of all things amongst themselues, but es­pecially of the Sunne, the Moone, the Starrs: we see the appointed times and seasons of the yeere to follow successiuely one after another: we see other such like thinges alwaies to come to passe moste decently throughout the whole world, by the which there redoundeth an in­comparable cōmoditie and benefite to all man­kinde. Therfore the worlde is gouerned by Gods prouidence.

5 In the Elements (as they call them) this order is obserued, that by the course and interchangeablenes of them, the nature of the world is continued: likewise in the earth and in all those thinges that come of the earth, as by an euerlasting order and for an infinite space of tune are procreated Trées, Fruites, Vines, Beastes &c. and that truly so comely, and so profitablie are all these thinges disposed and set in order, that better or more wisely they could not be. Therfore God gouerneth the world, yea and ruleth these inferior things by his prouidence.

6 If we looke vpon thinges most woorthy of admiration as well in the nature of celestiall bodies, as also interrestriall, but cheefly on the [Page]creatures, amongst which there are very ma­ny brute beastes found adorned with a certain vnperceiueable force of nature secretly woor­king in them: yet man, aswel for the excellent powers of the soule, as also for the inestima­ble frame and feature of the body, dooth easely passe and surmount all other, and therfore is called not vnwoorthily, microcosmos, a little world: these thinges I say, if we more neerly consider and looke into, doubtlesse our sences must either be very sencelesse and sottish, orels they will enforce vs to confesse, that with a certaine soueraign prouidence (such as cannot be perceiued but in God alone) the world with all and singular the parts therof is vncessant­ly gouerned and preserued.

7 The experience of great and mightie suc­cesses, especially in heroicall personages, which contrary to the hope and expectation of all men haue accomplished those thinges that euery man iudged to be farr aboue humane strength and abilitie, (of which sorte many things are reported of Alexander, Iulius Caesar, and o­thers) dooth plainly proue, that there was pre­sent with them a certain diuine power, & ther­fore that all things among men come to passe by Gods ordinance. Which thing seemeth to haue moued the Poets to attribute vnto wor­thy [Page]men Gods for their parents or defenders.

8 The common consent of all men, natural­ly engraffed in them, wherby they are wont to aske and looke for all good things from God: further the loue and likement of rites belon­ging to the woorship of God, semblably inge­nerate in all men, doo manifestlye proue that men cannot otherwise thinke and be perswa­ded, but that God regardeth our affaires, hea­reth our requestes, sendeth bothe prosperitie & aduersitie, and to be short, hath a care of all our matters and proceedings whatsoeuer.

And therupon it appéereth it came to passe that Plinie somewhat sondely entreating of Gods prouidence, shamefully ouershot & spake against him self: for when he had saide that it was a thing ridiculous, that the cheif and so­ueraigne thinge whatsoeuer it were shoulde haue a care of mens matters, hee added not long after: that it was to be beléeued by the vse and experience of mans lyfe, that y^e Gods had a care of mens matters. Which truelyare contrary one vnto an other, vnlesse wée so take it, that by that cheif and souereigne thing is vnderstanded God regarding onely thinges heauenly, as Aristotle imagined: and by the Goddes to be ment many and diuers inferior powers as substitutes, vnto whome it belong­eth [Page]to care for these thinges héere belowe.

But hetherto to prooue the prouidence of God, and to open what it is, I feare least it may séeme ouer much.

Chap. 3.

NOwe the matter requireth that we declare more at large what this Prouidence is, and how farre the force therof ex­tendeth. But before wee doo that, it is requisite to showe wherin Gods prouidence differeth from the foreknoweledge, Predestination and wisdom of God: least in proceeding wée rashly confoūd the properties that belong vnto them: For why? wée haue not to determine alike of these thinges, although in many points they may séeme to agrée togither.

Predestination properly is the euerlasting decrée of God, wherin hée hath determined w^t himself, what shal becōe of euery man as tou­ching either eternall saluation or damnation, for so did God also before the foundations of the world were laid decrée that among men [Page] Peeter should be saued, and Iudas destroyed: & so likewise of euery one, whether they were to be saued or damned according to that saying of Paule Ephes. 1. He hath chosen vs in him, before the foundations of the World, that wee should be holy, and vnreproueable before him through loue: who hath predestinate vs, to be adopted into children through Iesus Christe in him self, according to the good pleasure of his wil. And as touching y^e signes or marks & also effects of predestinatiō, wée haue some things written Rom. 8. For those which he knew be­fore, he also predestinate (or preordeyned) to be made like to the Image of his sōne, that he might be the first borne among many bretherē. More­ouer whome he predestinated; them also hee called: and whome hee called, them also hee iustified: and whome he iustified, them also he glorified.

Now, Foreknowledge is that, wherby all things aswel forepast, as to come are by them selues knowen vnto God, and that in such sort as though they were present and before his eyes. For God foreknoweth all thinges, not verely as foreseeing onely what shall become héerafter of this or that, as men sometime are said to foreknowe certaine thinges, or at the least presume as though they foreknew them: [Page]neither yet as one conceiuing a naked fourme or figure onely in his mynde, like as there is woont to wander in our imaginations, a cer­taine shape and image of those thinges which either wee haue seene before, or looke to sée af­terward: but viewing and beholding al things whether they bée past or to come, as though they were present, and that truely with sin­gular certaintie and moste perfit knowledge. Wherfore also it is rather called Foreknow­ledge then Foresight. For why? in God there cannot be seene or discerned any proportion of the time past or to come (for he surmoūteth all times, béeing him self set farre abooue all measure and quantitie of time) wherfore it is necessarie that wée conclude, that all thinges are knowen vnto him as though they were present: and further that no new or straunge thing happeneth vnto him, when the thinges which hée foreknewe come to passe: as who should say, hée then receiued the knowledge, of those thinges, of which before he had onely the foreknowledge, according as we are wont to say of a man: but we must auouch al and the whole Foreknowledge to be in God simply as knowledge, like as Augustine wittily writeth to Simplicianus Booke 2. Quest. 2. And albeit Cicero dooth deny the Foreknowledge of God [Page]in his second book of Diuination, where dispu­ting with his brother Quintus he laboureth to take away all foresight or fore-iudgement of things to come as wel from God as from men: that maketh no great matter. He truely is cō ­trary to him selfe, who after that he had in one place very grauely determined of prouidence, héer he most childishly denieth foreknowledge, when as that without this can by no meanes be vnderstood in God. But he that coueteth to knowe more against this vanitie of Cicero, let him read Augustine de Ciuitate Dei. Lib. 5. Cap. 9. throughout which Chapter there is a very apte disputation set downe as touching this whole matter.

But Wisdome, wherby God is said often­times in y^e scriptures to haue created & to go­uern al things, is taken to be a certaine power more largely stretching it self, wherby he fore­knoweth, predestinateth, and prouideth or ad­ministrateth all things rightly and ordinarily to his own glory, to our profit, and the vtilitie and ornament of all things created: and is said to doo all thinges wisely.

And that we may contract all thinges into a summe, predestination is occupied cheefely a­bout the eternall saluation and damnation of men, which is to follow after this life: proui­dence [Page]is occupied in y^e administration of those thinges which by an euerlasting and infallible succession come to passe, throughout the whole world, and through the whole life of men. Pre­destination tendeth directlye to the last end: prouidence directeth the meanes that belong ther-unto. Foreknowledge dooth nothing els, then most aduisedlye consider all thinges that are to come, paste, and present: Finallye, wisdome may be weighed as a certaine seue­rall facultie and most largely spreading it self, vsually applyed vnto all thinges that GOD dooth. Predestination cannot be without fore­knowledge, but fore-knowledge may well be without Predestination. Prouidence also is not without fore-knowledge, neuerthelesse fore-knowledge may stand againe without prouidence. But without wisdome, neither fore-knowledge, nor predestination, nor pro­uidence, no nor any thing els that God dooth, can stand or consist. Therfore, that predestina­tion, fore-knowledge, and wisoome doo differ one from another, and also from prouidence, it is héerby plaine and euident.

Furthermore these thinges beeing thus declared, a waye is after a sorte opened to enquire, what maner of thing Gods pro­uidence is, what it dooth? what power it is [Page]of, and how it is occupied in the administrati­on of all thinges? But we wil alleadge in this behalfe the diuers opinions also of the Philo­phers, to the intent it may appeere how mans reason euen heer likewise in examining of pro­uidence hath vnhappily bewrayed her blinde­nes: then next, the iudgementes of those that haue imbraced our religion, and what thinges especially are to be followed.

1 Some Philosophers there be that haue thrust prouidence into too narrow a roome, al­lowing in deede that God looketh downe vpon all things from aboue, and further graunting that there is an infinite power adioined, wher­by many thinges doo on euery side come won­derfully to passe: but the full power and au­thoritie and daily administration of thinges, or to speake more grossely, the very handling and ordering of matters they haue seperated from him, appointing all these offices vnto o­ther inferiour Gods or potestates, I know not to whome, vnto whose gouernement and di­rection all things that héere are accomplished, ought to be ascribed. But this what is it els, th [...]n with Epicurus to imagine a certaine fan­tasticall God, vnto whome the glorious title of prouidence is giuen, but the thing it self vt­terly taken away? It is indeede graunted by [Page]this meanes that there is in God knowledge or foresight, but such as in no wise intermed­leth it selfe with the dooing of thinges: there is graunted also vnto him power, but such as is idle, and in very déede vtterlye impotent. which things sith they are very farre off from God, certes against these men as those that deny principles, we haue not to dispute.

2 Other some, of whose number is Aristotle with his followers, haue somewhat more largely stretched the compasse of Gods proui­dence, although enclosed yt in certaine limits, attributing (as who saith) vnto it y^e admini­stration of supernall and celestiall thinges, which are next to y^e house of God, which house all men acknowledge to be heauen: but that hee should passe any further, descending to thinges belowe, where he might peruse and set in order the earth and earthly things, that they suppose to be vnbeséeming so great a ma­iestie. In the meane season they iudged these thinges to be gouerned of the heauen and of the starres, and also of the partes next adioy­ning vnto them, in which they suspected a cer­taine secret power and vertue to be, which they named destinie and a necessarye connexi­on of all causes and effects togither. For they imagined, first a certaine most large and am­ple [Page]vertue to be conneighed from the diuine nature by one and the selfe-same simple moti­on into the thinges which are next vnto it, that is to saye the heauens: then from these likewise to flowe a new force and vertue vnto those thinges which immediatlye follow, and and so forth on by a long course and order e­uen vnto the lowest, so long and so farre forth as all thinges feele in themselues any parte of the diuine moouing. The matter may be made more cléere by a similitude. If a man take and drawe the firste linke or ring of a chayne that is rolled together and laide vpon an heape, it is necessary that euē forthwith the second link also should be moued, and so forth all the rest, vntill the whole chaine doo follow whither soe­uer he will: so iudge they Gods prouidence to deale in the administration of thinges, firste forsooth in woorking vpon heauenlye thinges next adioyning, and then in passing by many thinges set betweene, to come by little and lit­tle euen vnto the lower also. But if a man de­maund of them, why God moueth not by like reason all inferior thinges also: they answer, that it is not séemelye euen for Kinges them­selues, to knowe and vnderstand all thinges: neither meete to be spoken, that God should haue the charge of such labours committed [Page]vnto him, as a vile slaue or scullion in a Prin­ces Court would scarse vndertake to doo. But we also say, that for him that ruleth and co­ueteth to order all things aright, it is not on­ly not vnseemely, but also dangerous, to neg­lect wittingly euen the least things that make to that purpose. Wherfore this reason may serue, to proue also that some things doo seeme fit for Gods prouidence, though the iudge­ment of diuine matters should be drawen from thinges humane, though God could not stretch foorth his power further then to the next heauens, though such a knitting togither of all the partes of the world could be proued: and to be short, though it could be tried that God abhorreth small and feeble things as one that were either proud or peeuish.

3 From these differeth not much the opi­nion of others which haue likewise subiected to the prouidence of God all incorruptible thinges, that is to say heauenly and elemen­tary, then also thinges corruptible, but not all after one manner, as of which they supposed onely the kindes, but not the particulars to be preserued by Gods prouidence. But further they made exception of man, by reason of his excellency from this common lawe of corrup­tible thinges, whom they affirmed to be ruled [Page]and gouerned of God by a speciall and peculiar care. In this opinion were certaine men en­dued with the Jewes Philosophie, especiallye Rabbi Mose, (moued as I take it) to except man by those places of Scripture, which doo most plainely testifie, that the holye Fathers were in all their woorkes, peregrinations, warres, mariages, prouision of thinges ne­cessary, singularlye halpen of God, and ador­ned with happy successes.

4 Plato, as Gregory Nissene reporteth, hath otherwise yet deuided the functions of prouidence. For first he hath fourmed a certain prouidence of the high or soueraigne God, chéefely-occupyed in gouerning of things hea­uenly and incorporall, and further also in the vniuersall administration of the principall partes of the whole worlde, to the intent that the kindes and specialties of thinges might by an euerlasting order and succession be main­tained and preserued If Plato had stayd heer, this opinion might haue seemed tollerable, as agreeing with those that haue attributed vn­to God an vniuersall prouidence. But he as one distrusting the power of God, or as though he feared that God would be angry, if in case the charge also of small and trifling thinges should be committed vnto him: framed a cer­taine [Page]second prouidence, intentiuely occupied euen about all seuerall and particular things, which are ingendred throughout this whole world. This charge and function he took to be assigned to certaine inferior Gods, gouerning especially the motions of the celestiall bodies, and then pouring a conuenient force into all inferior thinges. By meanes wherof it came to passe, that the blinde antiquitie feigned many Gods, whom they called Tutelares, pre­ferring Saturne to Corne sowing, Mercury to Marchandize, some ouer the waters, other­some (to be short) ouer other things. As tou­thing which gouernment of inferior and select Gods in the worlde, thou maist finde some things in Augustine de Ciuitate Dei. libr. 7. chap. 2.3. Last of all he established also a third prouidence, occupied in ruling of men and their actions, assigned againe vnto other Gods, whom the Gréeks called Dęmones, and of their office, diopous, that is to say orderers or ouerseers and our men Angels and familiar Spirites. Wher-upon preuailed an opinion with all men, y^t vnto euery man immediatly after his birth is assigned of god a good Angell, which gouerneth his actions, helpeth him with secret suggestions of counsell and aduice, and to conclude) directeth all things to a good end [Page]and purpose. Many thinges there are extant in the olde writers, touching the familiar spi­rite of Socrates & likewise of Pythagoras. But how much this doctrine of Plato strayeth from the trueth euery man though we holde our peace can iudge, if by none other matter, yet at least by inducing the pluralitie of Gods.

5 I come now to those that haue imbraced our religion, whom also it is euident to haue iudged of prouidence not after one and the selfesame manner. The most of them indéede doo willingly attribute vnto God the gouerne­ment of things, but if we look more néerly into the matter, it wil appéere to be only yet confu­zed & out of order. For albeit they graunt the whole worlde with al and singular the partes therof to be by a generall motion stirred and gouerned of God: Yet notwithstanding they attribute vnto euery creature his peculiar strength and libertie in certaine actions, as though that euery one were not peculiarly go­uerned and directed of God. They acknowle [...]g that all creatures are moued at haphazard, and that man is caried whither soeuer he lus­teth after the libertie of his owne will: No o­therwise then if God should haue a sufficient share giuen him, in that he formed in his crea­tures certaine organs or instrumentes (of [Page]which sorte in man are the minde, reason, will, and such like powers) which in déede might according to the inclination of their nature take the beginning of their moouing from God: but further Gods power might not stretch it selfe. Therefore this proui­dence they called vniuersall, wherein truelye the power of God dooth trimlye appeere you­red abroad into all creatures, but not by a continuall dispensation and administration. And they were moued thus to determine, by a desire they had of preseruing the libertie of mans will so greatly praised and commended of many: and further, because they would by this meanes auoide an inconuenience, to witte, least God should be counted the author of sinne in men. for which causes ma­ny and the same great learned men haue vnto these thinges giuen their consent.

6 Some againe haue confessed that all the actions of men whatsouer are especiallye go­uerned of God, but yet onely of the godly sort, and so far foorth as they labour to a good end. These, in asmuch as their purpose is holy, they say, are diligently holpen of God, so as they may accomplish that which they haue concei­ued in their minde, and that God turneth a­way whatsoeuer might he a let or hinderance [Page]vnto them. In which respect God promised in the olde testament that he would be a God es­pecially vnto some, that is to say, their gouer­ner, patron and defender. But this opinion séemeth to detract the praise of goodnes from God, as though he were not alike desirous of the saluation of all men, or as though he fa­uoured some, and enuied other some, besides it diminisheth y^e power of God, as if he were not able to induce euill men vnto goodnes, or to vse them to the perfourmance of some good thing: to conclude, it séemeth to slaunder God with the note of iniustice, as though for sooth he dealt not vprightly, in that he leaueth sometimes the wicked to their owne peruerse will, and withdraweth his helping hand from them.

7. Wherfore now we will reckon vp the last opinion, which we our selues also im­brace, and desire to be receiued of all men. That is this, that Gods prouidence gouer­neth the worlde and all the things therin con­teyned, and that truely in such sort, as by an appointed order he administreth euery thing, yea euen those that are esteemed least, and al­so directeth the actions of euery thing to their appointed end. Wherupon we name it the speciall or peculiar prouidence of God, and we [Page]auouch it so much the more diligently, by how much it is more cléerey inculked in euery leafe of the holy Scripture: by how much also it is more applied to illustrate and set foorth the power, goodnes, and righteousnes of God: and to be short by how much it bringeth more weight and importance to the comforting and confirming of our mindes in all doubtes, streightes and dangers. For why? I suppose no man can in such sort be afflicted with trou­bles, but that he may by this knowledge of the particular prouidence of God, abundantlye reape and receiue, wherewith to satiffie his wayward and vnquiet conscience, and wher­with to represse all the assaults and occasions of impacience.

And albe it we haue before, where we de­fined prouidence, shewed it after a sort to be such, yet seemeth it good still to confirme the same with many & more euident arguments. And first forsooth the waightiest testimonies were to be drawen out of the Scriptures: but because we haue before set downe not a fewe, wherby we haue prooued and made plain, that God hath a speciall care of all mens matters and actions belonging as wel to the minde as body, so farre foorth that he guideth, moueth and aduaunceth, the iudgementes, willes, en­terprizes, [Page]and endeuours of men, whither they be good or euill, vnto what parte or purpose so­euer it pleaseth him: wherby moreouer we haue declared, that euen those thinges that are farre beneath the state and condition of men, as most vile and abiect creatures, are go­uerned by Gods dispensation and ordinarye assignement, not only in generall, but also in particular: it is not néedfull we should spend the time either in repeating of them, or in searching out of new. Onely this I will say, that it is meruailous, how in so great light of the Scripture some should be so blinde, as not to see Gods peculiar prouidence, or being séene not to acknowledge it. Doubtlesse the fathers haue not slenderly auouched it: of whome we will alleadge some certaine sentences, to the intent wee maye by some meanes satiffie froward wittes, which carpe and condemne euery thing, that they heare pronounced by men of their owne age.

Origen writing against Celsus booke 4. saith: As the husbandman according to the diuersitie of the times of the yeere doth sundry works of husbandry, and is occupied either in tilling the earth, or in purging the weedes that growe vp in it: so likewise dooth God dispose and mode­rate all times as it were certaine yeeres (that I [Page]may so speake) heerby executing euery thing in speciall, that the regarde of the whole requi­reth in generall, so as these thinges beeing by themselues onlye (as it is in trueth) most appa­rantly and eftsones comprehended, he directeth to their end. Semblablye in his Commenta­ries vpon the Epistle to the Romans. on these woordes Chap. 1. I haue oftentimes purposed to come vnto you but haue beene letted hether­to: he sheweth that God gouerneth by his prouidence all the actions and enterprises of men. Againe in his 1. Book of Commentaries vpon Iob. he enterpreteth those vsuall phrases of Scripture which sound, that God speaketh to the deuill, to the firmament, to the gourd, to the morning woorme, to the fiery or bur­ning breath: to signifie nothing els, then that all these thinges are by the secret power and prouidence of the creator turned and mooued hither and thither according to his will and pleasure, and doo at all times the commaunde­mentes of God.

Gregory Nazanzen in his Apologetico, Ac­cording, saith he, as in mans body some mem­bers there be that rule the body, and gouerne all the motions therof, othersome that are ruled & yeeld obedience to the gouerners: so likewise in the church hath God established such a lawe of [Page]equitie, as thereby through his deuine proui­dence he disposeth & ordereth all things, yea & moderateth matters in such sort, that he hath or deyned some to be ruled and gouerned, other­some he hath giuen to be pastors and teachers. But the saide Gregory dooth intreate yet more cléerely of the same matter in that most lear­ned Oration of his, which he made touching the care of the poor, and enuaieth very grauely against those that would not allowe proui­dence to stretche vnto vs and to these inferior thinges: and teacheth in many woordes, that what thinges soeuer doo happen vnto vs in this life, whither they be prosperitie or aduer­sitie, riches or pouertie, sicknes or health, are sent by the determinate purpose of Gods pro­uidence, howsoeuer it be vnknowne vnto vs.

Chrisostome a very graue and holy author, as well in other places as also especiallye in that booke which he entituled of Gods proui­dence to Stargirius the Monke, saith plainelye in this wise: That God hath a care not onelye generally of all thinges, but also speciallye of e­uery one, thou maist heare him saying: It is not the will of my heauenly Father, that one of these little ones should perrish: speaking of them that beleeue in him. He is indeed desirous that those also which beleeue not, should be sa­ued, [Page]& be changed into a better state, & beleeue as Paule saith: who would haue all men to be saued, and come to the knowledge of the truth, And he him selfe saith to the Iewes: I came not to call the righteous, but sinners to repentance. and I wil haue mercy, and not sacrifice. But now if after the fruition of so great care and proui­dence they wil not become better, nor acknow­ledge the trueth, yet he leaueth them not so for all that: but for as much as they haue willinglye depriued themselues of the participation of e­ternall life, he yet at the least giueth vnto them all the benefites of this life, making his Sunne to shine vpon the good and vpon the euill, and rayning vpon the iust and vniust, yea and mi­nistring other thinges that belong to the course of this present life. But if he prouideth for his enemies also with so great care and prouidence, how shall he neglect his faithfull ones, & those that serue him with their whole hart? No, no, he will not doo it, but he cheefely fauoureth and embraceth these in all thinges. For euen the heares of your head (saith he) are all numbred. Loe he manifestly affirmeth and proueth that God careth as well for the wicked as for the good, & that euery one doo receiue dayly large benefites from the prouidence of God.

Now Augustine in very many places com­mendeth [Page]and setteth foorth in like maner the largenes of Gods prouidence. In his first book of Order, he hath a number of thinges agree­able to this present purpose, whē as through­out that whole woork he laboureth cheefely to this end, to teache that all thinges are admi­nistred most dulye and orderlye by the proui­dence of God in this world, albeit many thinges appéere to be disorderly doon in mens matters. Again writing vpon Genesis ad lite­ram. Book 5. Chap. 20.21. he commendeth Gods prouidence for that the father, as christ saith Iohn 5. worketh vntill this time, and as it is 1. Corinth. 15, vnto euery seede he giueth a body at his pleasure, to euery seede his own bo­dy, for that also he moueth euery creture con­tinually by his secret power: and because ac­cording to the Psal. 140. the fire, haile, snowe, yce, stormy windes and tempestes, doo the will of God: to be short for that he clotheth the Lillies and grasse of the féelde, and gouerneth not only this vniuersall part of the world, de­puted to thinges mortall and corruptible, but also the most vile & abiect parcels of the same corruptible thinges. The saide father expoun­ding Psal. 103. where it is saide. That God bringeth forth fodder for the cattell, & hearbs for the vse of men, taketh occasion to com­mend [Page]Gods prouidence, and amongst other arguments propoundeth also that most graue and weighty one, which Christ Math. 10. vseth where he saith, that the Father hath respect to a cup of colde water giuen to one of the least (of his Disciples) and not only hath respect, but also bountifullye rewardeth it. But vpon those woordes also of the Psal. 148. Fire and haile, snow and vapours, and stormy windes that ful­fill his woord, he proueth at large, that euen the least and vilest thinges that be, as y^e mem­bers of a Flea or Gnatte, are not onlye firste formed of God, but also fashioned without ceassing, and stirred with a conuenient moti­on. Further in his book 12. Chap. 4. de ciuita­te Dei. he willeth vs to consider with great aduisement, euen those thinges that we iudge to be blamed as faultie & hurtfull in creatures corruptible and voide of all sence, and to looke narrowly vpon the secret power of Gods pro­uidence in them. And in the 10. book & 14. chap. of the same woork, he hath these woordes. All thinges that either Angels or men can perfourm vnto men, are only and altogither in the pow­er of the Almighty: whosoeuer beleeueth not this, is madde. Certainly Plotinus the Platonist disputing of prouidence saith, that it reacheth from the highest God, whose beauty is vnspe­kable [Page]and past all vnderstanding, euen vnto these earthlye thinges héere belowe, and he proueth it by a similitude taken of the beauty of leaues and flowers: all which thinges, as vile and most quickly perrishing, cannot (saith he) retaine the most comely features of their formes and fashions, vnlesse they were there formed and made, where that incomprehen­sible and vnchangeable beautye hauing all thinges abideth and continueth. This the Lord Iesus sheweth there, where he saith: Consider the lillies of the feeld, how they grow they labour not neither doo they spinne, and yet I say vnto you, that euen Salomon in all his royaltie was not clothed, like one of these. Wherfore if god so clothe the grasse of the feeld which though it stand to day, is to morrow cast into the furnasse, shall he not doo much more vnto you, O yee of little faith? which woordes of Augustins we thought good euen for this cause to note, that also by the testimonie of Plotinus the Platonicall philosopher they might be conuinced, whosoeuer they be that doo hard­ly admitte particular prouidence. That ther­fore which this Gentile could finde the meanes to drawe not only out of the puddels of his maister Plato, in which the selfesame confessi­on touching particular prouidence is found [Page]very cléerely expressed, and chéefely in his book of Lawes the 10. againe in his Epinonio, that is to say an appendix of lawes, (whence vn­doubtedly euen Proclus also drew his opinion in all respectes like and semblable in the books which he wrote of prouidence) but also out of the fountaines of holye Scripture, as of whome the fame goeth (by the report of The­odoretus) that he was sometime an hearer of our olde father Origen in the schoole of Alex­andria, and tasted the secret misteries of our learning: that I say which this Gentile hath put in writing as touching Gods prouidence, let vs not be ashamed to imbrace: but rather let vs be ashamed on the other side, if we be slack to follow and endeuer to that knowledg vnto which he easily mounted and ascended.

It would be conueniēt by examples draw­en out of the bookes of holy Scripture to haue this thing confirmed more at large, to witte, that the Lord woorketh vpon men and vpon all thinges created by his determinate coun­sell & present administration: but these things for this time I suppose to be sufficient.

Chap. 4.

BVt now let vs sée what it is that stayeth some men or what they are able at length to pretend, wherby they should not with vs graunt this particular prouidence, where through as well all the counsailes, studies, enterprises, and actions of men are ruled and gouerned, as also the powers, and operations of inferiour creatures ordered and directed.

And it is to be thought, they are moued most cheefely with these reasons. First, that seemeth by this assertion of particular proui­dence, that the freedome of mans wil is vtter­ly subuerted, and man made like vnto a sence­lesse block, that cannot doo any thing of him selfe, no not so much as moue, but whither the Lord driueth him.

2 Where if so great weaknes and imbeci­litie of man be graunted, and on the other side so great power and authoritie of prouidence as to woorke and doo all thinges, it appeereth now that sinne also, if any be committed by man, must be imputed to God him selfe: which truely once to conceiue in the minde, were a hainous offence.

3 By this meanes are excluded vniuersally all second causes: wherof notwithstanding that some regard is to be had, there is no man but willingly graunteth.

Moreouer there arise also other waightye questions, and very troublesome doubts. For by establishing of this particular prouidence, there séemeth againe to be induced and esta­blished the Stoikes fate or desteny: further that all casuall thinges are ouerthrowne, and such as by an vsuall custome, are saide to happen by chaunce: againe that contingens or hapha­zard is taken away, in defence notwithstan­ding wherof there be excellent diuines that do yet at this day labour with great consent.

For these causes I suppose, and the same doubtlesse not slender but meruailous per­plexed, it appéerethe that a number are mo­ued to yéeld vnto those that allowe only vni­uersall prouidence, which it seemeth expedient to defend, least they should be inforced to graunt so many inconueniences & absurdities, as we haue now rehearsed.

It shall therfore be our part and duety, if at least we couet to haue speciall or particular prouidence remaine safe and inuiolate, to en­treat of al these thinges, and so farre foorth as we may and necessitie shall require, declare [Page]that those thinges hurt either not at all, or els not so much, as some doo suppose.

Wherfore as touching that first reasons concerning the libertie of our will, we will conclude the matter in a short summe. As oft as there is any question made of the power of our will, they are wont so to distinguish mens actions, that some are said to be of thinges spi­rituall and internall, which namely belong to God and his Kingdome, and to the saluation of soules: and some of thinges earthly or ex­ternall, which doo appertaine to the common course of this life, and without the which the same can by no meanes be passed ouer.

To be wort, some haue appointed meane or middle actions. In euery of these what man is able to doo, we will bréefly consider.

Therfore in spirituall or internall actions, which are occupied about the knowledge of God and of his will towardes vs, also about the ordering of our life aunswerable to suche knowledge, there is no man but confesseth that man is able to doo nothing by his owne naturall strength: but if so be he doo any thing in this behalfe, that it ought to be ascribed to the holy Ghoste, who in the regenerate woor­keth effectualy, by enclining, gouerning and directing their mindes and willes vnto those [Page]thinges, that may be pleasing and acceptable vnto God. This doctrin is throughly and eue­ry where approoued in the holy Scriptures.

Hiere. 21. I know Lord, that it is not in man to guide his owne way, nor in the sonne of man to direct his steepes. Hiere, 30. I will dispose him, and he shall come vnto me: for who is he that hath made his harte so willinge, that he can come vnto me? saith the Lord. Psal. 36. It is the Lord that must direct the steppes of man.

Psal. 119. Incline my hart vnto thy testimo­nies, and not vnto couetousnes. Turne awaye mine eyes, least they beholde vanitie. &c.

Many thinges to the same effecte are fur­ther noted in the said Psalme. Iohn. 3. A man can receiue nothing except it be giuen him from Heauen. Iohn 6. No man commeth to me, ex­cept my Father drawe him. Iohn. 15. without me ye can doo nothing. 1. Corinth. 2. The na­turall man perceiueth not the thinges that be­long to the spirit of God. 2. Corinth. 3. We are not able of our selues to thinke any thing as of our selues: 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 [Page]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 [Page]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 y^e 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 [Page]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 y^t 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. [Page] 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 [Page]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 [Page]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 [Page]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 y^e minde of the scripture) Gods particular prouidence, [Page]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 y^e 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 y^e 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 y^e abandoning of particular prouidence. And who is he that would not tremble and quake to allow of any [Page]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 y^e author of sinne. And surely by y^t 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 [Page]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 busines. As coueting therfore to auoide so many inconue­niences as doo seeme heeruppon to followe, first some haue presumed to deminish Gods proui­dence, in saying that God dooth by no meanes regarde these inferior thinges: for it were a very vnséemely thing, that so great a Maiesty should be entangled with our sinnes and vn­cleannes. For which cause also they haue de­uized Chaunce-medley or haphazard, wherof we will speake also in fitte place. Othersome haue thought this course to be best, namely, to extol mans will and to make the same most [Page]franke and frée, dooing and perfourming with full power and authority, not only euill things but also good, so as it may deserue euen eter­nall life by it owne proper force and strength.

And therfore that the causes of all actions ought vnto this most franke and free will to be ascribed. But with these men we think it not good to dispute any further, seeing we haue suf­ficiently declared, both that all these thinges here belowe are cared for of God, and also how farre foorth our will is able to woorke or doo a­ny thing whatsoeuer. Now othersome more religious then the former haue sought out o­ther helpes, and some of them haue referred all those places, (wherby it seemeth to be mēt that God dooth woorke together vnto sinne) vnto foreknowledge, saying, that God indeed foresaw and foreknew that men would sinne, but prouided not, that is to saye, disposed by his incomprehensible counsell, that such acti­ons should be doone by men. And so seeing foreknowledge alone dooth woorke nothing at all to the committing of sinne, neither by any meanes enforce it, they thinke that God is aboundantlye excused, and farre from béeing the cause of any sinne. Some liked better to vse a distinction, whereby they determine some thinges to be doone simplye by the abso­lute [Page]will of God, and some thinges onlye by his permission, and wincking at them (if it be lawfull so to speake.) After the opinion of these men, when it is saide that God harde­ned Pharaos hart, the Hebrue phrase is so to be expounded, as that the sence should be, that Pharao was in déed hardened not by the effec­tuall will of God, but only by his permission and sufferance. And as permission hath no blame in it selfe, especiallye where it is not bound of duety to let euill, so that the cause of sinne can by no meanes be laid vpon God. And this reason hath preuailed with a great number. But if in case we consider well of the matter, we shall perceiue that these interpre­tations as they be farre fetcht, so are they neither necessary, neither can they very well hang togither for as touching foreknowledge first by this reason the force of prouidence is excluded from many thinges, and is pent vp in too narrowe a roome. Secondlye there re­maineth yet something, for which God may by wicked reason be accused and found fault with. For if God hath foreseene euill, and not letted it (sith it was in his power to doo it) thē hath he not doone wel, insomuch as he preuen­ted not that in time, which he foresaw should come to passe. And so is God againe made the [Page]author of sinne. For permission dooth attribut such an inlenes in a maner vnto God, as Epi­curus dreamed off. Certes it would be a thing not very séemelye or commendable in God, when a man attempteth to doo any thing by his own naturall inclination, to dissemble the matter in such sorte, as to suffer him to runne headlong into perdition and destruction. For what father could abide to sée his little childe neere vnto some certaine danger, and would not by and by helpe him and pluck him from it: Further it is an absurd thing, that God should permit any thing which he would not haue to be doon, as who should say, that any thing could come to passe without his know­ledge or against his will. And how shall we knowe y^t God permitteth a thing, but because he willeth it? How much more truely thē may we say, that God dooth simplye will a thing, thē permit or suffer it? I know there be some that defend this interpretation of permission by bringing forth certain places of Scripture, as namely these. Act. 14. God in times past suf­fred al the Gentils to walk in their own waies. Againe Psal. 81. My people would not hear my voyce, and Israell would none of me. Ther­fore I gaue them vp into the hardnes of their hart, that they might walke in their own coun­sels. [Page]1. Corinth. 10. God is faithfull, which will not suffer you to be tēpted aboue your strength But héereby it is not meant, that God dooth generally giue ouer vnto themselues, all that are about to fall into sinne, but rather that he dooth then in déede sometimes forsake the wic­ked and suffer them to perrish with their own deuises, when after sundry and often admoni­tions they will not be brought to repent: or that he doth now & then leaue euen the godly also to the deuill for a time to be tryed with diuers troubles and temptations. Which thing that it commeth to passe by the singu­lar prouidence of God, and by his iust iudge­ment, it is in it selfe cléere and manifest. And these thinges are so farre off from béeing doon without the determination of Gods wisdom, that euen the singular prouidence of God doth shine & shew foorth it self in them. Moreouer, sith these places are very fewe in comparison which seeme to allowe permission, it were a very vnméete thing, to wrest innumerable o­ther places (wherin is cleerelye and without ambiguitie ascribed vnto God his woorke in the hartes and willes of men) and (in steed of discouering the natiue sence and meaning) to drawe them with violence into the compasse of those places.

Wherfore we must stick fast to y^e plaine and simple meaninge of the holy Scriptures, and holde fast the true and naturall signification of the woordes, auouching for a certaintie that God dooth all in all, not by permission or suffe­rance, but by his ordinary dispensation and prouidence: that is to say, that he dooth truly and by his determinate purpose harden, make blinde, giue vp into a reprobate sence, leade into temptation, and euery other thinge like vnto these. Such phrases of spéeche are more oftner found in the Scriptures, then that any other way of expounding them is rashly to be deuised: which thinge Augustine also noted in his fifth booke and third Chapter against Iuli­anus. And yet for all this it followeth not héer by, that the sinnes of men so by God hardned, blinded &c are to be imputed vnto him. Which poynte wée by certaine substauntiall reasones will make plaine and manifest.

First: Although it be God that dooth moue and incline the hart either vnto good or euill, yet there remaineth in man, as we haue be­fore specified, a will, which is no doubt the sin guler gift of God bestowed vpon man. Now wheras man dooth shamefully abuse this will of his, doutles he dooth it by his owns default. For whilest by his owne will he adicteth him­selfe [Page]to the filthy affections of his corrupt na­ture, labouring with his whole harte after e­uill, & therin not a little delighting himselfe: in this case I say, whilest he obayeth himselfe rather then God (whome it would especially please & delight, if man would craue his ayde and holy spirite) who either will or may excuse man so dooing, and lay the fault or blame vpon God? As touching this matter, we haue a no­table example in Iudas, who albeit he were by Gods ordinance apointed to betray the sonns of man, as Christ himselfe dooth manifestly declare: yet notwithstanding could he not so escape, but that the guilte and condemnation lighted vpon his owne head. For wheras he harkened vnto the deuill, prompting him to enterprise so hainous a facte, and he bent his whole will and study to accomplish so horrible a treason, by going of his owne accorde to the aduersaries the Préestes consulting about the matter, by requiring a reward for his labour, by seeking occasion and oportunity to commit that mischeuous déede, in crauing the aide of armed soldiers to assist him, in prescribing the time, place, manner and token vnto them, and finallye in deliuering him into their handes: Héerin vndoutedly he sinned most gréeuously, and made him selfe guiltie of eternall damna­tion, [Page]euen Christ him self also giuing testimo­ny therof, when he saith: Woe vnto that man by whome the sonne of man is betrayed: it had beene good for that man, if he had neuer been borne: Math. 26. Whither belongeth also the confession of Iudas him self, saying: I haue sin­nen in betraying the innocent blood. So ought we to iudge in like maner of Peter, vnto whōe the very ordinance of God was also made ma­nifest by Christ, to wit, that he should thrice deny him. Which thing he did, and that not simply, but by adding too of othes and cursings for so farre did the will put foorth it selfe.

The same man beeing admonished by the signe of the Cocke crowing, acknowledged his sinne, and confessed him selfe guiltie, bewailing his offence with many teares. Therfore it is mans owne wil and not Gods ordinance that maketh sinners guiltie. Neither is there any cause why a new action should be commensed against God, as though he were to be blamed in this, that he gaue vnto man a will, which he foreknew he would abuse. For why? albeit he fore-knewe that he would abuse it, yet he gaue it not to this end that he should abuse it, and besides he gaue (at what time man was first created) a moste noble freedome of will, wherby he might (if he had listed) euen by his [Page]owne strength and power, rightly haue vsed his will. Yea & God foreséeing that he would abuse if, foresaw withall by what meanes he might raise him vp againe beeing falne, and how by dooing of it he might illustrate and set foorth his power and goodnes. And whilest he is occupied in the execution héerof, he cannot be iudged to deale otherwise then iustlye and well. Wherfore also when God prouideth that any man shall fall, he dooth wel notwith­standing, inasmuch as he disposeth al thinges by his certaine and profitable counsell: but in the meane season, because man committeth e­uill, not in respect of Gods prouidence, and as one executing the will of God, and desiring to honor God by that meanes, but rather to sa­tisfie his owne will and pleasure, therfore (I say) is God exempted from all spot of blame, and man only found guilty of sinne.

Secondly: It seemeth that this also may not be saide amisse, that like as Gods fore­knowledge is not deceiued, so neither in like maner can his prouidence be deceiued. Wher­by it commeth to passe, y^t God dooth prouide and ordaine such thinges, as vnto the which he foreknoweth mans will (so farre foorth as in him lyeth) to be most vehemently inclyned and dispozed. But sith God is in no wise so [Page]bound vnto man, as that he should let his wil, and drawe it perforce (striuing to the contra­ry) vnto good: he is not to be accused or found fault with, in that he leaueth him to his own counsell, and permitteth him to fulfil his own peruerse will, which he foreknew would so come to passe. But if so be a man will stil rea­son the matter with god, and say, that he doth not sufficiently regard man his creature, and for that cause thinke him woorthy to be accu­sed of neglecting his mercy, euen héere it may be answered, that God dooth by this meanes shew foorth his iustice, wherof he is to haue no lesse consideration thē of his mercy. For God dealeth vprightly, whilste he leueth euen him that is voide of all actuall sinne, in those dregs of vncleannes wherin he is borne. Neither hath man any thing in him selfe, for which he is woorthy to be holpen.

Thirdly: Albeit God & man doo put their handes hoth together to one and the selfsame thing, yet because God dooth it far otherwise and to a far other end then man, it commeth to passe that man therfore is taken tardy, and God frée from all blame, yea, he procureth to himselfe therby, praise and glory. God woor­keth and ordaineth some notable wicked men to escape all danger for a time, which perse­cute [Page]the Godly, and exercise all maner of cru­eltie against them: but he dooth it to the end he may make afterward as wel his power, as his goodnes and iustice to become the more glorious: his power (I say) and goodnes, in the wonderfull deliuering of them afterward whom they afflicted: and his iustice, in de­stroying eftsoones the wicked tirants them­selues. Againe such men woorke, but bending all their will and endeuour vnto euil, and stu­diously hardening their owne hartes, to the intent they may euery way, against all right and equitie oppresse the godly and innocent. An example of this thing we haue in Pharao, whom God stirred vp to this end and purpose, as it is saide. Rom. 9. that he might shewe in him his power, and that his name might be de­clared in all the earth. And of Pharao we heare euery where in Exodus, that he hardened his owne hart, that he fought diuers waies to hinder the people of God, &c. Neither is that much vnlike vnto this which we finde repor­ted of the Kings of Babilon, whom God in like maner stirred vp as his instruments to punish the Israelites, but they in the meane time ful­filled their own lust in their tirannious enter­prises, & did many thinges in despight of God for which cause also they were by him suppres­sed [Page]and ouerthrowne. It would be ouer long to recite all the examples that tend to this purpose. And this is a certaine trueth, that God, as he dooth fashion, sanctifie, and prepare some, euen in their mothers wombe, to the execution of some notable exploites, like as we réed of Iacob, Ieremy and Iohn Baptist: so al­so he prepareth othersome to other woorkes, and stirreth vp their willes afterward, to per­forme that which is appointed them to door but all to good and profitable ends, which they look not after, and which mans vnderstanding cannot attaine vnto, further foorth then they are expressed in the Scriptures. So Esau, be­fore he was borne, was hated of the Lord, and by him ordained to forgoe the blessing. Likewise God woorketh, and some he casteth vp sometimes into a reprobate minde: but in in this pointe whilest he punisheth their for­mer mallice, wherby they wold not acknow­ledge the trueth offered, or béeing knowen would néedes set it at naught, nay violentlye oppresse it, certes in this case he deserueth the praise and commendation of iustice. Againe on the other side, such men woork, but heaping one sinne vpon an other, and gréeuing continually the spirit of God by their obstinacie in euil doo­ing. Touching this woork of God, and like­wise [Page]of euill men, it is thus written Rom. 1. Therfore because that when they knew God, they glorified him not as God, neither were thankfull, &c. God also gaue them vp to their owne hartes lustes, vnto vncleannes, to defile their owne bodies betweene themselues, &c. Where is to be obserued this particle, to their owne hartes lust, because therby is noted the proper mallice of those men, for y^t which they are worthely blamed. Rom. 11. out of Esa. 6. God hath giuen them the spirit of slumber: eies that they should not see, and eares that they should not heare vnto this day. 2. Thes. 2. The comming of that man of sinne, is with all decei­uablenes of vnrighteousnes among them that perrishe, because they receiued not the loue of the trueth that they might be saued. And ther­fore God shall sende them strong delusion, that they should beleeue lyes, that al they might be damned which beleeued not the trueth, but had pleasure in vnrighteousnes. To be short, God woorketh, but yet so as he tickeleth the minde of him whom he moueth, to the intent that so soone as he perceiueth himselfe to be a­ny way prouoked vnto euill, he may haue oc­casion to acknowledge his owne weaknes, to craue and call for Gods help, and (at a woord) to beléeue vndoubtedly that he shall obtayne [Page]it. So Paule, when there was giuen vnto him a prick in the fleshe, the messenger of Sathan to buffet him, 2. Corinth. 12. he tooke occasion thereby to pray often: and when he obtayned not the same to be taken from him, he was taught thereby that it was sent vnto him for his great profit, to wit, that he should not be exalted out of measure through y^e abundance of reuelations. God woorketh, but yet mode­rately, and least a man should be tempted a­boue his strength, that so he may be holpen in due time. God worketh, but so as he may the more gloriously lift him vp that is fowly fallē, heale him that is wounded, and exalte him that is humbled. God woorketh in the Chal­dies. Iob. 1. and in Semei, 2. Sam. 16. but it was to proue the manifolde strength as well of Iob as of Dauid, and that dooth both Iob and Dauid confesse, the one saying, I he Lord hath giuen, and the Lord hath taken away, the other forbidding y^e partie to be hindred, and expresly adding, That the Lord had giuen Semer in charge, so to cursse and blaspheme. God woor­keth in the théef & man slayer, but it is to the intent to deliuer the partie wrongfully trou­bled or slaine out of far greater miseries, and to translate him into eternall life: to the in­tent also that the Prince or Judge may haue [Page]iust matter and occasion to punish the male­factor with due paines and penalties of lawe, that many of the common people which haue not offended in like sort, may take example by him that is punished, to beware of the like e­normities: to conclude, for other good and pro­fitable causes, which all we in no wise are a­ble to discusse. In summe, God dooth all in all euen in euill and wicked men, yet iustly and to a good end. But the thinges that in these selfe same actions are comnitted of men, or els of the deuill (for that we may note this al­so by the way, it is not absurde, if we say that God, men, and the Deuill doo woorke togither to one and the selfe same thing: which thing is to be seen in the betraying of Christ, where the Lord had appointed it so to be, then Sa­than entred into the hart of Iudas, and Iudas wayting his opportunity committed the déed, likewise in Iob, where the Lord woorketh, then next Sathan and the Chaldeans doo egregiou­sly play their partes: wherby it commeth to passe, that as God is saide to harden, so is the same power attributed vnto man to wit, that he hardeneth himselfe. Psal. 94. Harden not your hartes. and againe the deuill is saide to woork in the vnbelleuers, 2. Corinth. 4. Ephes. 2 whither we haue respect to the manner, or to [Page]the ende, doo sauour of nothing els but euill, they tend to no other purpose then euill, and they doo all thinges euery where (if not open­ly, yet at the least priuily) against the glory of God and against the profit of their neighbour Which thinges seeing they stand thus, doubt­lesse the blame and blemishe of all euill re­boundeth vpon man and the deuill: and God dooth euermore retaine and keepe the praise of iustice, goodnes, power, and other such like ex­cellent vertues. And howsoeuer God woor­keth in these matters, yet hath man no iust cause of mourning, neither can he pretend the iust and good ordinance of God to couer his owne mallice and vnrighteousnes. To this point we must of necessitie come at the length and confesse, that because God so willeth, and because he willeth nothing but good, therfore he cannot deale or woork otherwise then well. Hence is that Rom. 9. Why dooth he yet com­plain? For who hath resisted his wil? But, o man, who art thou, that pleadest with God? Shal the pot say to the potter, why hast thou made me of this fashion? &c.

Fourthly: Sinne can in no wise be impu­ted vnto God, but it is imputed vnto man: be­cause god is subiect to no lawes against which he might be conuicted to offend: but vnto man [Page]ther is a law alwaies prescribed by the which he is reproued of sinne and brought to the knowledge of sinne. And so, although God be after his manner author of the woorke, yet is he not author of the sinne. Now then it is a very easie matter to answere to the other cauillations, as namely, wherfore man should be punished, and drawne (as it were) to the place of execution. Doubtlesse seeing be com­mitteth euill of his owne will, séeing that as well all the matter of euill is found to be in him, as also that he hath respect to an euill end in his actions, and séeing also that he trans­gresseth the law prescribed vnto him: worthi­lye is he drawne before the Judge (beeing the minister of Gods iustice, and the instruement ordained of God for the preseruation of pub­lique peace in the fellowship and societie of men) who is to punish him according to the qualitie of his offence. And thus much for the second obiection against pecultar or particular prouidence may suffize.

In the third place we are to entreate of se­condary causes, which it appéereth to be all cleane wiped away, if euery of these inferiour thinges héere belowe be doone and dispatched by the wil and prouidence of God himself: and yet that they should be remoued out of y^e way, [Page]neither is it a thing vsuall, neither dooth any reason permit or suffer them so to be. We answer e bréefely that as touching secondarye causes, which are otherwise called inferiour causes, we will set them in their right place: but according as both the manner of the woord and the nature of the relation dooth require, we must of necessite reduce them to an other first and higher cause, which is God himselfe, so that, albeit they may seeme to woorke and serue to our vse, yet we must vnderstand that they cannot doo or effect any thing, but so farre foorth as they receiue and participate their whole force from the first cause, which alone and in very déede obtaineth of right the name of cause. (Wherupon also it hath pleased some to terme it the cause infinite, and cause of all causes.) For as the hāmer of it self can in no wise make in y^e iron any certain print or fashi­on of a Key, sawe, or such like thing, vnles the Smith him selfe doo put both the hammer and the iron to the Anuile and ofte times strike v­pon it: so must we perswade our selues, that neither in the second causes efficient, nor in the thinges hoped to be effected by them, any thing can follow or be brought to perfection, except God him selfe dooth stirre vp, temper, and bring al things to their right and appoin­ted [Page]end. And looke what accompt we make of tooles or instrumentes, which we vse to apply to the woorkmanship and making of any thing whatsoeuer: and y^e selfe same regarde is to be had with God of second or secondary causes, (as we call them.) For why the instruments of themselues are nothing els then idle and vnprofitable, and scarce woorthy (if we consi­der them well) the name of causes: vnlesse peraduenture as the hanuner or saw may af­ter a sort be called causes, which yet are not so to be taken for causes, as if a table or forme or any such like thing be wel & artificially made, any praise or reward should returne vnto thē as the which all men doo know that they nei­ther can woorke or are able to doo any thing, but what and how much the craftesman him selfe will haue or cause them to doo. And so are we to iudge of all other thinges. For take me an hearbe also or any other like thing that is good for phisick, & albeit it may séem to haue especial vertue against some certaine kinde of disease, and béeing vsed may peraduenture helpe the sick partie, yet in very deede it com­meth to passe by the woorkmanship of God, who dooth woork effectually by the hearb. For proofe héereof this may serue, that the same hearbe otherwise heeing applyed, vnto some [Page]other that is infected with the like disease, dooth no good to thē curing of it: and whence commeth this, but because the Lord there re­fuseth to woork by it? So farre foorth is a me­dicine neuer holesomely applyed, but when it pleaseth the Lord him selfe to woork with it. Wherupon also it commeth to passe, that oft­times a man recouereth his health, by that thing that he least thought off, and all because the Lord woorketh with it, howsoeuer other­wise it seemeth in no wise to be prepared for that vse. So where the Lord Iesus spitted v­pon the ground, and made clay, and put it to the eyes of the blinde, that clay of it selfe did nothing toward the restoring of the sight: for who euer vsed such a medicine? but yet there it did good and preuailed, because it pleased the Lord to adde his strength to that outward signe. And in like manner we sée other ofte­times to be healed, by taking this or that thing, which yet was neuer thought to haue any force or strength in it against the present disease.

Therfore all secondary causes are in very déede only (as ye would say) certaine tooles or instrumentes, yet such as are neuer forcible to woork, but when the Lord him selfe giueth strength vnto them. But this is to be marked [Page]of vs, that secondary causes are not in euery [...] respect like vnto tooles: for these are such, as without them the artificer can doo nothing. For why, except hee haue his hammer, sawe, chip-axe, and such like instruemēts he is com­pelled to cease, as neuer able with his fingers or nayles alone to heawe the timber, nor to plaine the boordes. But God for his part, can without the helpe of any second causes, bring to passe at all times whatsoeuer it pleaseth him. For hence it is, that so many thinges happen which we account for miracles, be­cause that in them, whither it be the healing of the sicke, or any other vnusuall thinge be doone, we can sée in no second causes to con­curre, as otherwise among men are common­ly vsed. Hence likewise it is, that so many great thinges come to passe soddenly and be­sides the expectation of men: as for example, when we see all thinges in a readines to war, and now the banners to be displaied, the stan­derds erected, and the battailes fully bent to ioyne togither, yet (beholde) no man once dreaming of any such matter, peace is sodenly proclaimed, the armes on either side dismissed and sent away, &c. Againe on the other side, when there appeered most certaine hope of peace to be continued, euen then haue risen [Page]vp, and no man knowing how or by whome, horrible stirres and tumultes. In all which thinges the only prouidence of God woorketh all in all, and that without the help of any se­condary causes appéering vnto vs.

Therfore what things soeuer come to passe throughout the whole worlde, it is certayne, that they are doone and accomplished by God him selfe: and if at any time secondary causes doo soeme to woorke any thing at all, yet are they nought els but vnprofitable tooles, with­out strength, and of no force in them selues. And verily when God vseth the ministerie of them, he dooth it (doubtlesse) more for our cause, then for his owne. For why, that he is able to bring to passe without them whatso­euer it pleaseth him, there is no man that can deny. But for this cause his pleasure is often­times to woorke by them, to wit, that his di­uine power woorking in thinges visible, may put foorth it selfe the more cléerely to be seen and that we might be admonished therby and driuen (as manifestlye conuicted) to confesse, that the deuine aide is diuers & sundry waies and at all times present with vs, and that there is nothing in the whole world so small, or albeit, created in vaine, but that from eue­ry thing that is, there floweth one commodi­tie [Page]or other either vnto man, or vnto other thinges, according as the diuine prouidence of God hath appointed and ordained. For our sakes therfore it is, that in secondary or infe­rior causes the force of Gods power and good­nes doth vtter and declare it selfe, and not for Gods cause him selfe, who dooth at no hand stand in néed of their aide or helpe. For like as when any péece of woorke cunningly and arti­ficially made is set foorth openlye to be seene, there the craftesman him selfe is praised and commended of all the beholders, and not this or that toole or instruement which he vsed in making of it: so in all thinges that come to passe heere belowe, albeit they may séeme to be accomplished by secondary causes (as they are vsually tearmed) yet if there be any good­nes and excellency in them, the prouidence and goodnes of God him selfe ought especiallye to be considered and commended, yea and al the praise and thankes giuing is to be ascribed vnto God him selfe, and not vnto any second or inferior causes. Wherefore we doo not wil­lingly graunt vnto secondary causes y^e roome and authoritie which they deserue: but in the mean season this we would haue to be graū ­ted againe vnto vs, that whatsoeuer séemeth to be wrought or accomplished by them, may [Page]be ascribed vnto God alone as to the chéefe and principall author: inasmuch as they with out him can doo nothing, but contrariwise he without them is well able to doo all things. And thus is concluded that which was saide of vs at the beginning, namely that God doth all in all in euery thing, and that his proui­dence necessarily stretcheth it selfe euen to the least thinges that are brought to passe in this lower part of the worlde, and not simplye stretche if selfe vnto them, but also exactly go­uerneth and administreth euery thing. But I thought good to ad heerunto certain woords of S. Augustine as touching second or inferior causes, and touching the force of Gods power woorking in all thinges, for so much as they doo wonderouslye well agrée to this present treatise of ours. Thus therfore in his 7. book de Ciuitate Dei, Cap. 29. disputing against thē that would referre the causes of all thinges to the world it selfe & the partes therof, and also to certain peculiar and chosen Gods, amongst other things he saith. We woorship that God (saith he) that apointeth to the creatures by him created both the beginnings and endes of their being and mouing: which hath in him self, knoweth, and disposeth the causes of thinges: which hath made and created the vertue of [Page]seeds: which hath put areasonable soule, which is called the minde, into what liuing creatures it pleased him: which hath giuen them the power and vse of speach: which hath imparted to what spirits hee would the office of telling things to come, and by whom it pleseth him he foretelleth things to come, & by whom he ple­seth he [...]iueth away diseases: which ruleth the beginnings, proceedings, and endings of warres also themselues, accordingly as mankinde is to be corrected and amended: which hath both created and also ruleth and gouerneth the most vehement and violent fire of this worlde, accor­ding to the temperature of his vnmeasurable nature: which is both the creator and gouernor of the waters throughout the whole earth: which hath made the Sunne the cleerest of all corporall lightes; and hath giuen vnto it answe­rable power and mouing: which stretcheth his rule and dominion euen to hell it selfe and the internall spirits: which ministreth seede and nourishment both moist and dry according to the seueral natures and dispositions of his crea­tures: which founded the earth and maketh it fruitfull▪ which giueth the fruites therof both to men and beastes: which knoweth and ordereth not only the principall causes of thinges but al­so the subsequent and inferiour: which ap­pointeth to the Moone her course and motion: [Page]which discouereth the waies of heauenlye and earthly things by the interchanginges of places: which hath graunted to the wittes and capaci­ties of men that he hath made, the knowledge also of diuers and sundry artes to the adorning and beautifying of life and nature: which hath ordained the coniunction of male and female, to the better propagation of issue and posteri­tie: which hath fauourablye graunted to the companies and societies of men, the benefite of earthly fire, which they might applye to most easye vses, as to warme them in their houses, to giue them light, &c. according to their seuerall necessities. Hitherto are the woordes of Saint Augustine.

Héereby it may appéere, how fond and shamefull the cauillations of some men are, wherby they goe about to subuert and ouer­throwe particular prouidence. If it be so (say they) that all things are ordered by Gods pro­uidence, then in vaine shall we labour and take paines in any thing, and in vaine shall our counsailes and consultations be: which yet that they are both necessarily and profita­bly vsed, very reason and nature it selfe dooth teach vs all. If it be appointed of God (say they) that we shall haue good successe in any matter, it shall not be néedfull for vs to take [Page]any care, neither to bestowe any labour or di­ligence in prouiding such thinges as we think to be necessary for vs▪ but if it be decreed that we shall haue no good successe, then héer again shall all thinges be attempted in vaine of vs. Wherfore he that perceiueth any dangers to hang ouer his head, shal not take counsel, how he may auoide them: he that heareth tel that the way is beset with theeues, shall not en­quire after any other way wherin he might walke, neither tarry for any to beare him company: he that feareth the danger of some contagious sicknes, wherwith he seeeth others to be infected, shall not refraine the companye of the diseased, neither shall he take any pre­seruatiue by the counsell of the phisition: he that séeeth his house on fire and ready to fal on his head, or a gulf of waters breaking through the banks with great force to rush vpon him, shall not look which way he may escape: he that is alreadye set in the middest of dan­gers, and either taken of his enemies, or atteynted with sicknes, shall not prouide for his deliuerance, neither craue the help of phy­sick. Nay further God shall not be called vpon by praier, nor sought vnto, to the intent we might obtaine any thing of him, when as we are sure y^t nothing can come to passe, but that [Page]which he hath once decréed. In summe, it shall be sufficient for a man once in all his life to commend him selfe wholy vnto God: and then with hault and bolde courage to look for whatsoeuer he shall send: for why in this case there remaineth nothing els for man to doo. With these and such like cauils (I say) a sort of ignorant men seeke to suppresse particular prouidence: but he shall easily ouerthrow thē, that will héedfullye consider of those thinges that haue hitherto of vs been saide. But ouer and besides, we will adde certaine rea­sons cleere and manifest, whereby we will shewe, that euen secondary causes (when the cace so requireth) are in no wise to be contem­ned or neglected, and yet neuerthelesse that God woorketh all in all in them.

First: We must perswade our selues, that those causes and all other helpes and reme­dies besides are giuen vs of God him self: and look by what prouidence it is ordained, that we should fall into dangers, and stand in need of many things, and by the same also it is ap­pointed, that we should vse secondary causes, and be holpen by them. For as it is ordayned of God, that we should be pined with hunger, pinched with thirst, frozen with colde, distres­sed with diuers diseases, and oftentimes fall [Page]into, sundry perrilles and perplexities: so is it appointed again of God, that we should sowe and mowe our lands, prouide water or other kinds of drink, get skins, lether, linnen, & wol­len for apparel, giue diligence to learn phisick.

Secondly: It serueth to this purpose, that God hath instilled into euery thing y^t he hath created certaine secret and peculiar vertues, which we cannot perceiue in like maner to be in other things. So we sée corn or grain pro­perly to qualifie hunger, water to quēch thirst, this hearbe for this vse, an other for that, &c. in most excellēt order prouided. But all espe­cially to serue the vse of man, as Lord & King appointed ouer al creatures: whose parte it is in such wise to vse thē, as y^t he may apply eue­ry thing to those speciall purposes, for y^t which they were properly made, and not out of one and y^e selfe same thing to be in hope y^t he shall get all things: that is to say, that he shall not with meat goe about to quench his thirst, nor take drink to slake his hunger, &c. Now thē if euery thing be in this wise created vnto pro­per and peculiar vses, what availeth it y^t they should be so created, if a man vse thē not to y^e same ends & purposes: Thirdly: this also is to be obserued, as worthy of admiratiō, namly, y^t ther is no land or cuntry any wher extant, w^t [Page]bringeth not foorth what soeuer thinges are necessary, to maintaine the life of men, and of other creatures, wherof there is greatest vse. Againe no liuing creature so small, wherunto God hath not engraffed a care to preserue it selfe, and also some sence and féeling by one meanes or other to auoide the thinges that it seeeth to be against it. And wherefore is it thus (I pray you) but because man should vnder­stand, that he is altogither left without ex­cuse, if (as oft as necessitie so require) he vse not the helpes that are prouided, and striue not to helpe and further him selfe by them?

Fourthly: For the selfesame cause hath God giuen vnto man wit and reason, wherby he might discerne betweene thinges to be es­chewed and thinges to be desired: he hath be­stowed vpon him the knowledge of many thinges, diuers and sundry excellent artes, the obseruation and experience of manifolde actes and exploites. Finally de hath ministred vn­to man all necessary furniture, wherby to pro­cure good thinges, and to [...]o [...]e the contrary. Wherefore then should he not (by applying the commoditie of those secōndarye causes to himselfe) make vse of these notable giftes of God?

Fiftly, It is to be obserued, that God him [Page]selfe dooth oft times (when as strange and vn­accustomed perrilles [...] happen, whereby man is made amazed and perplexed) priu [...]ye and (as it were) by secret inspiration mini­ster conuenient and rare, likewise strange and vnaccustomed counsailes and instructions by which the worfull wight being almost past hope of recouery is yet still deliuered and con­tinued. Which when it so falleth out, it is a plaine case that this is Gods will, that we should vse aright (and when néed is) seconda­ry causes, inasmuch as he ordereth and dispo­zeth them all at his pleasure.

Sixtly: This also is the cause, why God would haue man to be ignorant of thinges to come, and not priuie to his dinine counsels, namely that he béeing plunged in same pre­sent perill, and not knowing what the issue of it will be, may learne to flye to the remedies prouided of God, and so in due time by saith to waite for Gods helpe effectuallye woorking in them.

Seuenthly: And thus forsooth will God haue man to haue recourse vnto second cau­ses, wherin he him selfe woorketh, and which he hath appointed to certaine vses for all e­uents and purposes, insomuch that he accoū ­teth him selfs to be tempted w^t great reproche [Page]when a man in present perrill refuseth to vse such proper and peculier remedies as are rea­dy and at hand for the nonce. So if thou run­nest not away, when thou séeest thy house at the point to fall vpon thy head, (thou at least wise being able, and God hauing giuen thée strong legges and féete to that end) doubtlesse thou makest thy selfe guilty of sinne.

It is euident therfore, that secondary cau­ses (sith they are ordained of God him selfe, and the necessitie of mans life requireth them) are in no wise to be neglected or despised: and yet in the mean time, not further foorth auai­lable, then it pleaseth God him selfe to woork in them. And so we may see oftentimes, that being vsed in time they doo much good, as whē one escapeth by flight, another is holpen by ta­king of medicines, another defended by ar­mour and weapon, another obtaining his de­sire by praying vnto God, to be short, some o­ther escaping by some other means from dan­ger either present or imminent, and all be­cause it pleaseth the Lord to woorke together with those secondary causes. Againe on the other side, we sée oftetimes other to attempte all the like thinges, as namely to endeuer to saue themselues by flight, to call for the Phi­fition and carefullye to obey his preceptes, to [Page]take vp armour and weapon, to intreat God for his helpe, finally to leaue nothing vnat­tempted, and yet notwithstanding to sticke continuallye in daunger, and at the length miserably to perrishe: and that for no other cause, then for that the Lord dooth not put to his helping hand. Againe we may see some set in the middest of the flaming fire, compassed a­bout on euery side with the outeries and dead coarses of sick and diseased persons, beset with naked swoordes flashing about their eares, and lastly destitute of all outward helpe, and yet (when they least thought of any such mat­ter) to be deliuered: and all this forsooth be­cause the Lord (euen without the ministery of secondary causes) woorketh and accomplisheth whatsoeuer it pleaseth him. Wherfore let vs so estéeme of secondary causes as they deserue, and by no meanes refuse them: but yet with­all we must hold this, that God disposeth and dispatcheth all in all.

Cap. 5.

NOw the order of teaching requireth, that we procéede vnto other questions, such namely as doo rise about Fate or destenye, a­bout Fortune and chaunce, and about Con­tingens or happe-hazard. And first we will speake of Fate or desteny.

We are to know therfore, that some when they heare vs to commend prouidence and to affirme it to be so busily occupied about euery thing, doo by and by (that they may the better defend their vniuersall prouidence which they rest vpon) very disdainefully exclaime against vs, that we set abroach the selfe same thinges, and (as ye would say) fetche them backe from hell into Christian Churches, which the idle philosophers are wont to handle as touching fate or desteny in their schooles and cloysters. Augustine in his woorke against the two epi­stles of the Pelageans, Book 2. Chap. 5. maketh mention, that there was on a time so much as this comes too obiected against him, for be­cause he affirmed y^e grace came not by woorks or merits, but only by the good will and plea­sure of God, who hath mercy on whom he wil and whom he will he hardeneth. Neither is it obscure to know, what the thinges are that the Philosophers haue put foorth touching Fate or desteny.

First of all they haue defined fate, as Cicero reporteth in his 2. book of Diuination, to be an order and course of causes, when one cause begetteth another in it selfe. And there in the fame place Cicero intending more expressely to describe the force of Fate, addeth, That it is an euerlasting trueth flowing from all eternitie. Which sith it is so, there is nothing doone that was not to be doon: and in like maner no­thing to be doone, wherof nature contayneth not effectuall causes to bring it to passe. Wher­by we are giuen to vnderstand, that it is not Fate which superstitiously, but which physical­ly is saide, to be the euerlasting cause of thinges why both the thinges that are past were doon, and the thinges that be present are doone, and thinges that are to come shall be doone. And so it commeth to passe, that by obseruation it may be marked, what thing for the most parte followeth euerye cause, although not alwaies, (for that were very hard to affirme) and that the selfesame probable causes of things to come are seene of those, that either in madnes, or in sleep doo beholde them. Hitherto Cicero.

There is extant also a definition of Fate, in Gellius in his 6. book and 2. chap. put foorth by Chrysippus a principall piller of the Stoicall discipline. For he desireth it to be, A certaine [Page]naturall course or order of all thinges follow­ing one an other from eternitie, and the same folding & wrapping togither of things remai­ning vnchangeable. In which two places vn­doubtedlye there séem some thinges to be contained, which doo not agrée amisse to Gods prouidence, as it hath of vs also oftentimes héeretofore béene described. But besides there are two other opinions rehearsed of Cicero in his booke de Fato, of the Philosophers tou­ching Fate. The one of those that thought all thinges to come to passe by Fate, so as that Fate should bring necessitie: in which opinion were Democritus, Heraclitus, Empedocles, Ari­stotle. Wherupon came this to be in the mou­thes of many, Ineuitabile fatum. The other of those, vnto whom it séemed that without any Fate the motions of mens mindes are volun­tary. With whome also this distinction was vsuall: that in some thinges it might truly be saide, when the certaine causes were gone be­fore, that they are not in our power, but that they must of necessitie come to passe wherof they were causes: but in some thinges, though the causes were gone before, yet that it is in our power, that they should otherwise come to passe, and that those thinges forsooth doo properly come to passe by Fate or fatally, but [Page]from these that fate is absent. Further of these two opinions all for the most parte doo especially condemne the former: but the lat­ter (inasmuch as it maketh the motions of mindes voluntary & free, exempting thē from the power and iurisdiction of Fate) they doo the rather approue: and we which acouch particular prouidence (they say) doo intend a­gain to establish y^e former assertion, and as for the libertie of will (which yet that they might keepe safe, it pleaseth them only to allowe of vniuersall prouidence) that we vtterly take it away: and that so our meaning is againe to iustifie and vpholde that philosophicall doctrin touching fate, which hath already been reiec­ted of all men. Moreouer in the woord Fate and in the sundry names therof, especiallye a­mong the Greekes, the whole force (in a man­ner) of Gods prouidence (such as we affirme it to be) séemeth to be expressed of the ancient writers: so that now nothing is thought to let, but that aswel in opinion as in flat termes we doo fully agree in all pointes with them.

For first they will haue Fatum to be deri­ued from the Verbe Fando, to speake, as wit­nesseth Ʋarro in his 5. book de Lingua Latina, and so by the woord Fate they plainelye insu­mate into all mens mindes, that it is nothing [Page]els, then that which is decréede in the minde of God, and (that it might vnchangeably come to passe) as ye would say by expresse voice de­clared and pronounced.

And this is the very same in effect which we call prouidence. The woord Fate seemeth not to differ much from those phrases of Scripture euery where extant, God spake the word, thus saith the Lord, and such like: by all which the sence and meaning of Gods prouidēce and power is made manifest vnto all men. But of the Grecians Fate or Desteny is adorned with many tytles, wherof euery one dooth after a sorte set before our eyes somewhat, wherby the dispensation and power of the diuine pro­uinence is more céerly laid open vnto vs.

Crysippus interpreteth it to be Pepromenen, called as you would say Peperasmenen, (that is to say) limited & brought to an end, because that by it all thinges are finished and deter­mined. Peratoo, is as much to say as termino, to finish or conclude. And Eimarmenen as ye would say Eiromenen, that is to say, knit and folded togither, because the causes are knit be­twéen them selues. Wherupon also they haue termed it Eirmon, that is to say, an order or connexion. Eiro, is necto, to knit. Moreouer it is called Ananke akinetos, y^t is, vnmoueable [Page]necessitie, because that whatsoeuer is decréed by Fate or Destiny, is of necessitie to be ac­complished without any change or alteration. Also Nemisis, because that it distributeth eue­ry where aswell good thinges as bad. Nêmo, is as much to say as distribuo, divido, to distri­bute or deuide. Likewise Adrastein, for that no man can escape or disappoint it. Didrasco, is fugio, to flye or escape. Then also Moira, for that it deuideth or parteth vnto all. Meiro and Moiras, divido, is to parte or deuide.

Wherfore also they haue termed Moiras, the same which we call Parcat, or Ladies of De­stiny, forasmuch as they are Memerismenai, that is to say distributed or deuided particu­larly vnto euery one: which also are thrée in number, according to the three partes or por­tions of time, to wit, present, past, and to come. And Lachesis, forsooth (being the name of the first) hauing respect to the time to come, willeth euery man to expect his lot & chaunce. For Lankano, is as much to say as Sortior, to giue or take lottes. Atropos, (the name of the second) being as you would say irreuertibilis, or vnreturnable, hath regarde to the times past, which cannot be reuoked or called back, Propâo and Prepo, verto, to turne. Chlotho, (the third) is attributed vnto thinges present, [Page]which are by a perpetuall order rolled and whirled about. Clotho, circum volo, to turne about. These thinges (I say) and many moe beside are vttered of the philosophers, as tou­ching Fate or desteny, and the same seem not to be a little conuenient to the setting forth of the dignitie of prouidence wherof we speake: wherby it commeth to passe, that some goe a­bout to perswade the vnlearned, that we haue drawen those thinges, which we alleadge of Gods prouidence, especially particular, for the most part out of the bookes of the Philoso­phers, or at least wise that ours doo not much differ from their sayinges, and that so the doctrine of the Stoikes touching Fate is by vs throughly broched againe and reuiued. But we wil shew by certain very substantiall rea­sons, that there is no agréement betwéene vs and the Stoikes, either as touching their opini­on, or as touching their tearmes and titles.

1 And first in generall this we say, that the place concerning Gods prouidence is one of those, that the Philosophers haue most filthi­ly defiled and corrupted, as they haue doon all other in a manner wherin the chéefe points of our religion are comprized. Wherfore albeit they haue put foorth some thinges aright tou­ching Gods prouidence vnder the name of [Page]Fate, yet haue they againe deuised many moe (after their manner) vtterly disagréeing from the trueth, for which cause we will by no meanes haue any fellowship or societie with them. For how should they doo otherwise that are destitute of Gods woord, from which alone ought to be fetched a right iudgement tou­ching high and heauenlye thinges? But we through Gods goodnes haue that woord of his, wherin is aboundantlye reuealed aswell all trueth as also the nature of his diuine proui­dence, and this woord of his we safely follow.

2 If we haue weighed the matter aright, the Philosophers haue seperated their Fate from God, and haue propounded it to be con­sidered as an odde thing without God and a part by it selfe: but we doo in no cace sonder God and his prouidence, but affirme it to be in God, yea and euen God himselfe, no other­wise then in the holy Scriptures God is called the life, y^e trueth, wisdome, &c. for they place y^e connexion or course of causes far off from the seate of God, and by it selfe, of it own proper motion, and of it owne peculiar strength per­petually, (and as farre foorth as may be) very orderly woorking vpon these inferior thinges: God in the mean time not once putting forth his hand vnto them, as he that is occupyed [Page]only in and about heauenly matters as in his owne proper seate and mansion. Neither that there is any great need, why he should trouble his maiestie about the thinges heere belowe, sith it cannot be chosen but that all thinges shall fall out for the best, after that the whole care and administration therof be once com­mitted to those connexed causes. For in as­much as they doo their office very well, and also obserue the order once prescribed them of God, it cannot be, but that according to their force in woorking, appointed effectes must fol­lowe: as when in clockes cunninglye made, the waightes are once drawen vp, the little wheeles by and by are turned about of their owne accord, and the Gnomon by little and little is moued to the point where it ought to be. But we being taught out of the Scrip­tures, doo teach that God himselfe woorketh e­uery where, and reacheth foorth his handes (if we may so speak) euen vnto euery thing that is: and that all thinges doo in no case so depēd vpon the labour of connexed causes, but that without their helpes and ministerye very ma­ny notable thinges are wrought and accom­plished by God in these inferior matters héere belowe.

3 There are many other thinges touching [Page]Fate broched afterward by the Philosophers which agree not with the pure doctrin of Gods prouidence, neither can they by any meanes be reconciled togither. Of which sorte is that especially (to omit the rest) which was before cyted out of Cicero, namely that it may be ob­serued by the vnwearied actions of causes connexed or knitte togither, what thing for the most part dooth follow euery cause. This thing doubtlesse in this dispensation of things by Gods prouidence cannot be perceiued, for­asmuch as many thinges come to passe very oftentimes, in y^t which mans reason seeth no causes at all either principal or accessory: and of many great and mightie woorkes there can no other cause be rendred, then the good and vnreproueable ivill of the Lord. As no man knoweth the counsell of God, so are the cau­ses of many thinges vnsearchable, and good reason, sith in very deed it were not expedient for a man al waies to knowe them. In like manner, whither Fate woorketh in all things or whither mans will be exempted from the decrées therof, the Philosophers could neuer certainly determine, and that aswell because they were hindred by the darknes of the flesh alwaies erring in such matters, so as they could not discerne the light of the trueth: as [Page]also for because they had not the rule & squire of Gods woord, without the which it is im­possible that any sound and certain iudgment should be giuen. Wherupon it came to passe, that the Philosophers also thēselues laughed one another to scorne in disputing about that matter: which thing Eusebius in his 6. booke touching the Preparation of the Gospell re­porteth of Oenomaus the Cynick, who contem­ned and disdainfully reproued both Democri­tus and Crysippus, yea and Apollo Pythius also him selfe: the one forsooth, because he made the most excellent parte of man altogether bond and seruile, the other, for that he made it self bond or half seruile: and Apollo, for because whē he knew al other things, yet was he ignorant of what things we are the woorkers and authors, and what thinges depend vpon the execution of our will. The same man further derideth the Philosophers, for that they could not agree among themselues, whither Eímer­méne or Pepromene, that is to say, Fate or Destenye were of God, or no, the one affir­ming, the other againe denying: Epicurus at the length (full wisely) concluding, that the same is confected and made ex atomis erranti­bus, that is, of wandring motes, passing too and fro by the way, and flittring héere and [Page]there on euery side. It would be ouer-long to recount and confute other things, wherin the Philosophers striuing about fate did moste shamefully ouershoote themselues. S. Au­gustine refelleth some of their errors in his woorke de Ciuitate Dei, Lib. 5, Cap. 8.9.10.11. and els where.

4 Neither 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, vēgeance or reuengement, &c. And Seneca in his booke of Epistles 18, out of Cle­anthes the Stoike reciteth these verses.

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 [Page]with the Eu [...]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 y^e 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, [Page]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 y^e 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 [Page]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 y^e 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 [Page]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 vnlooked for, be saide after a sort to fal out by Fortune in respect of vs, and after a cer­taine manner of speaking (from which it must be abandoned the fond imagination touching any such seuerall power of Fortune as giueth and bestoweth all thinges vpon whome she will) but yet in respect of God, we hath (as it [Page]is euident) prest and ready causes of all things that come to passe, nothing can be said to hap­pen by Chance or Fortune. Yea and to say the very trueth, neither ought we in respect of our selues to graunt any thing vnto Fortune: [...]ith of what things soeuer come to pas, our minde, albeit it perceiueth not the outward causes, and which we vsually terme next or neerest, yet hath it at all times in a readines and vn­derstandeth the principall woorking cause, to witte, the prouidence and good will of God.

For this is a most certaine role to answere directly vnto euery question touching the cau­ses of those thinges that are seene to come to passe, namely, that they are all wrought and accomplished by Gods good will & prouidence. Whither belonge those godly wishes and de­sires of the Saintes in thinges doutfull and to come: The Lords will be done: likewise in con­sideration of thinges doon and past: So hath it pleased the Lord, his will be fulfilled. And to this effect Augustine de Ciuitate Dei, lib. 5. chapter 9. saith, That the causes, which are called fortnitae, that is, casuall or working by fortune, are not altogither none at all, but such as lye hid in secret, and therfore to be ascribed to the will of God. But it shal not be amisse to illustrate and set foorth the matter with some examples. [Page]And first touching Chance. Is it not a thing likely to be doon by chance, that a Ramme be­ing caught by the hornes stack fast in the bry­ers, when Abraham was about to offer by his sonne in sacrifise? But Abraham had said be­fore, that The Lord would prouide him a sacrifise, being assured by faith that the Lord wold do whatsoeuer was expedient: and the same Ramme became there a figure of Christ: Gen. 22. Again that the Casket wherin Moses was put, should slote néere to the place, where Pha­raohs daughter was gone downe to wash her selfe, appéereth to haue hapned by chance: but for what great and weighty causes the Lord disposed it so to come to passe, al the holy books of y^e Bible do most plentifully witnes: Exod. 2. Further we would say that it was by chance, that the iron of the Are wherwith one of the schollers of Elizeus hewed timber, fell into the water: but therby tooke the Prophet occasion to woorke a miracle, wherby he testified his in­comparable faith to God-ward, and his lou [...] toward his neighbour: 2 Kings. 6. To be short it may séeme to come by chance, that a Viper creeping out of the fire caught Paule by the hād at Melita: but that thing was the cause foorth with, why the barberous people magnified the Apostle as a God: & acknowledged him to be [Page]most déer vnto god. Act. 28. We might adioy [...] yet moe examples, but that we haue to speak in like maner touching the euents of Fortune. Wherin (I pray you) dooth it seeme that any thing may more iustly appéere to be forcuitum or hapning by fortune, then in lottes? and yet the Scripture dooth apparantlye teach, that while The lotte is cast into the lap, the whole disposition therof cōmeth of the Lord: Pro. 16. And by this meanes, the Lord him-selfe orde­ring the lotte, was Saule found out to be anoin­ted with oyle, and so to be declared King: 1. Sam. 10. Ionathan was founde to haue tasted honye: 1. Sam. 14. Ionas was bewrayed, for that refusing the charge enioyned him of the Lord he fled an other way: Ionas 1. Mathias was called to the office of Apostle: Act 1.

May it not be thought also worthily to fall out by Fortune, that Rebecca rather then any other should giue drinck to the vnknowne ser­uant of Abraham, & afterward adde that she would in like manner draw water for his Ca­melles? But surely the Lord wold haue these thinges to be for a signe, wherby the seruant might knowe what manner of one she was that his Masters sonne should espouse: Gen 24 would not all men likewise say that Fortune hare a great stroake, when Dauid being thrise [Page]pursued of Saule with a speare or Iauelin to haue thrust him through, escaped yet safe and sound? But we must mark, how oft it is men­tioned there that the Lord was with Dauid. and that Dauid gaue thanks to God alone for his deliuerance: 1 Sam. 18.19. And who wold not iudge Absolons fortune to be strange and meruailous, who whilest he rode vpon a mule in great haste, was caught by the haire of the head and hanged vpon the bough of an Oake, where also being thrust through by Ioab, he was foorth-with slaine outrightes of his ser­uants, and cast into a pitte in the wood, and without all honour couered with a heape of stones? But there in that place the Lorde himselfe is saide to haue compassed about the men that lifted vp their hand against the king and to haue iudged for Dauid: 2 Sam. 18.

Therfore to conclude, what things soeuer do happen so vpon the sodaine and vnlooked for that there appéere no causes why they should so come to passe, when yet they might fall out otherwise, must be referred to the will & pro­uidence of God as vnto the chéefe and princi­pall cause. But if thou wilt still tearme them Fortuita or falling foorth by fortune after the vsuall manner and custome of speaking: yet must thou néedes graunt this, that except the [Page]Lord him selfe doo dispose and direct them, they can neuer come to passe nor attaine to any perfection.

And whilste thou doost this, thou thy selfe by rendring some cause (and the same certain) of the fact, doost now plainely subuert the na­ture of Fortune, sith verily there can fall out nothing by Fortune, but wherof the cause is vnknowen.

Therefore whosoeuer iudgeth aright tou­ching Gods prouidence, he perceiueth ful wel that Fortune or chaunce is nothing. As also the Stoikes in like maner (who contended that all thinges came to passe by Fate or Destiny) are reported wisely to haue taken away For­tune and Chaunce, from whose sentence or iudgement the Satyricall Poet cryeth out.

Signifying that Fortune was so highly [...] estéemed and exalted, onely and alone by the foolish perswasion of men.

Wherfore to th'end the studious may learn to obserue, how they may speake truelye and without offence touching thinges happening [Page]by Fortune, (as they vse to call them) I will adde touching that matter the woordes of S. Augustine out of his first booke and first Chap­ter of Retractions. In my bookes against the Academiks, saith he, it greeueth me that I haue so often vsed the name of Fortune. Albeit my meaning was not to haue any goddesse vnder­stood by this name, but a chanceable euent of thinges either in respect of our bodies, or in re­spect of outward benefites or calameties. Whervpon also came those woordes, which no religi­on forbiddeth to speak: Percace, Perhaps, Per­chaunce, Peraduenture, By fortune. Which all notwithstanding is to be reuoked to Gods Pro­uidence. This also I concealed not there, saying: For peraduenture that which is commonly cal­led Fortune, is ruled by some secret order: and we call chaunce in thinges nothing els, then that whose course and cause is hidden from our eyes. I saide this indeede, but yet it repenteth me, that I so named Fortune there, especially sith I per­ceiue men to haue taken vp a very euil custome, that where it ought to be saide, Thus would God haue it: they say, thus would Fortune haue it. Hitherto Augustine. Certes those aduerbs, Perhaps, Perchaunce, &c. doo serue more to signifie doubtfulnes, thē affirmation: or if not doubting, then declare they rather some thing [Page]to be doone beyond our reach, then without any certaine cause, which we must alwaies pre­suppose to be setled in Gods will. And Basilius Magnus in a certaine place saith, That For­tune and Chaunce are heathen woordes, in the signification whereof, it beseemeth not godly mindes to be occupied.

It remaineth that we speake of Contin­gence or Haphazard. To the remouing wher­of albeit there be a way after a sorte made al­ready, whilest we haue sufficientlye shewed, that there is no more place left vnto Chaunce and fortune, where there is due regarde and consideration h [...]d of Gods Prouidence, and that it séemed not necessary to stand long héer after intreating of it: yet [...] because we sée some men labour very stoutly to iustifie and defend it, we will handle this place somewhat more largely, then otherwise we néeded to haue doone.

But firste there is a certaine difference to be set downe, which seemeth vnto me méet to be obserued betwéene Contingence and for­tune or chaunce. For chaunce and fortune of which we haue sufficiently spoken (if I be not deceiued) are referred cheefely to things exter­nall, corporall, and indifferent or meane, and likewise to such as happen besides the com­passe [Page]of our expectation or deliberation: but Contingence is extended of the Diuines euen to thinges internall and spirituall, concerning the saluation or damnation of the Soule, yea and to those also wherunto is admitted both deliberation & choice. So when one walking or beholding y^e stars, faleth into a ditch or sink: that they say is Fortuitum, but when a man is inclined rather to this side then to that, and sinneth or sinneth not, they say that commeth to passe by Contingence. Wherfore they haue defined Contingence or Haphazard to be that, wherby thinges created in actions subiect to reason are oftentimes changed and altered, and doo fall either into these actions or into those according to the choice and liberty gran­ted of God. From which difinition we may cléerely gather, that the cause and fountain of Contingence is the frée will of man, whereby he is moued to this or that as séemeth good vn­to him. Which libertie as it were a sin vtter­ly to take it away, so déeme they it necessary to establish Contingence. Albert they are mo­ued also with an other cause, and the same much greater and waightier. For in case it be not graunted, that thinges fall out Contin­gently by mans frée will, it will come to passe that sinne shalbe imputed vnto God himselfe, [Page]as by whose prouidence man shall so be holden bound and fettered, that he cannot choose but sinne, although otherwise he should striue to the contrarye. Heereupon straightwaies was brought into Christian schooles out of the Phi­losophers dark dennes, a distinction of necessi­tie, wherby one is saide to be Necessitie abso­lute or of the consequent (otherwise according to Aristotle called Determinate, according to Cicero, Simple) wherby thinges stand at such a staye, as that nothing there can be changed: as Luke. 24. It is necessary that al things should be fulfilled, which are written of me in the Law and the Prophets: another Necessitie of y^e con­sequence, wherby many things are prepared to be doon, and no man iudgeth but that they ought to be doone in their time, and yet not­withstanding are not alwaies brought to ef­fect: as Ma [...]h. 18. It is necessarye that offences should come. For so dooth mans blinde reason determine, if all thinges should come not to passe by absolute necessitie, then by some o­ther necessitie, which namely may be changed when God shall otherwise dispoze. This ne­cessitie therfore they call necessitie of conse­quence. But verily we wil shew how néedles­ly these thinges are concluded, and how much they detract from the dignitie of Gods Proui­dence, [Page]besides that they are not grounded v­pon any sure foundation, cōfuting euery thing in the selfe-same order wherein they are of vs rehearsed, and then with some reasons and ex­amples establishing our opiniō and assertion.

But first and formost me may say this in generall: that if we did so religiously as were conuenient honor and imbrace the prouidence of God, on euery side turning and conuaying it selfe, and procuring and determining all things, yea the least and vilest thinges, euen to the numbring and consideratiō of euery the haires of our head: and that we did moreouer seriouslye weigh & consider, how small or none at all our libertie and fréedome is, how ofte our will is letted and hindred euen in outward and trifling matters (for indéed the considera­tion & acknowledgement of these two thinges is very requisite and necessarye, as also most profitable to illustrate and set foorth the glory of Christ) and lastly if we called to mind, that it may be proued many other waies, that God is in no wise the author of sinne, neither that it followeth euer the more by the assertion of particuler prouidence, as we haue before speci­fied: Verily I would suppose, that euery man might easily perceiue and see, that there were no need or necessitie at all to auouch Contin­gence [Page]or Haphazard. But that shall become more plaine and euident, if we bring foorth our reasons vnto these thinges that are alreadye breefely said touching Contingence.

1 First therfore euen by the difference that we noted betweene casuall thinges and Con­tingence may after a sort our assertion be con­firmed. For if not so much as casuall thinges are to be graunted, but that all such ought to be reduced to the prescription and determina­tion of Gods prouidence: how much lesse may it be graunted, that any thing commeth to passe contingenter or by Haphazard? It is not like that he that regardeth and disposeth the lesser matters, wil omitte or neglect the grea­ter: by the administration wherof his praise also and glory may be encreased. And from whose prouidence it is not lawfull to exempt so much as the fall of one poore sparrow vpon the ground: it were very iniurious to think, that of the same are not prouided and gouer­ned likewise the seuerall actions of euery one. But if so be that by the same are directed those actions also, 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 [Page]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 [Page]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 cōtingence 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 [Page]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 y^e Philosophers [Page]haue defined, and mans reason-lab [...]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 [Page]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: [Page]they inforce commonly the wiched to acknow­ledge Gods power, goodnes, righteousnes, and to submit their proud and lofty neckes▪ [...]y innumerable other good things d [...] [...]e and podcéed out of these and such like ordinatances of God. We haue produced and alledged [...]o examples, according to the diuers kindes of actions agreeable to this present purpose, whē 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▪ and soeing this is very small and almost none at all, it followeth that such also must contin­gence be estéemed: yea and so little regards is to be had of it, euen when to the dooing of thinges our will either inclineth or inclineth not, that the Lordes prouidence is alwaies at libertie and remaineth euer firme and stable, as by the which it is as well prouided as fore­seene, that we shall apply our will (when time is) or not apply it.

4. Further where they suppose that Con­tingence is most wiselye and necessarily esta­blished, least if it be graunted that all thinges come simplye to passe by the diuine ordinance, we should be enforced to graunt, that y^e cause [Page]of sinne resteth in God, and that he is the an­thor of sinue: we haue before cléerely shewed and that not by one reason alone, that the cause of sinne can in no wise be imputed vnto God, but to men onlye them-selues that are the committers of it: and yet neuerthelesse that this trueth standeth fast and sure, That God woorketh all in all by his Prouidence. For why vnto [...]ne and the selfsame thing woorketh togither God & man, yea and the deuill also: but because he dooth it by an other meane and to an other end and purpose then these, it commeth to passe that the blame and guilte of sin reboundeth vpon their head, and his goodnes and iustice appéere euen most cléere and excel­lent. And in the meane time Gods prouidence ordaining, and euery where putting to his helping hand, the whole matter is brought to passe and accomplished. It were to no purpose to repeate those thinges which we haue altea­redy more at large declared. Euery man may easily perceine, that it is in vaine and super­fluous to bring foorth Contingence, where the inconuenience that is obiected may so ma­ny wayes be auoided.

5 Now touching that distinction, wherby one necessitie is saide to be absolute or of the consequent, and an other of the consequence, [Page]that we may adde somwhat: Cor [...] be [...] that it ought euen for this cause wordhily to be suspected, and abandoned, for that it com­meth out of the schooles of the Philosephers and Sophisters, we will also by some reasons make it plaine and manifest, that it is in like manner deuised beside the purpose, & sertheth nothing at all vnto this present cause.

1 First let vs see from whence it came. It sprang from a false suppositiō, namely that the liber tis of mans will is so great, that be [...] therby effecte somthing besides the ordinatances of God: to witte sinne, or at least wise do some such thing, as is subiect to the rule of reason. But we haue sufficiently prooued, that this is in no wise to be graunted: wherfore also this distinction is vaine and friuolous.

2 This distinction dooth not so proue any thing to be doone by necessitie of consequence, but that it leueth it still whole, that all things are accomplished by Gods prouidences▪ through necessitie absulute. Which poynte also we will easilye prooue. For the thinges which are said to be done by necessitie of consequence, are so for forth iudged and in such wise to be accom­plished by man, as also the causes are séene to be in a readines: as, either the expresse woord of God, after which sorte necessarily by neces­sitie [Page]of consequence the dead shall rift againe, whilest it must vnchāgeably he fulfilled, what­soeuer is established by the voice of God: or to co [...] causes going before, in which respecte, whilest some are in the Church very pro [...], be [...]o [...]s of [...] shinges, and willingly disagrie­ing [...]r [...]nt [...]e opini [...] us of other men, it cannot be but that heri [...]es and offences should arise: these things I say are said to be cōtingent and necessary by necessitie of consequence, because forsooth they are not necessary by nature, out only by reason of these causes propounded.

But wher [...] man, through his imbe [...]lit [...] and weaknes, cannot difeerile these things to come to passe otherwise, which are not [...] his iudgement necessary by nature, but so far forth as he séeth such manifest causes going be [...]: what doth this auaile, I pray you, to proue, that all thinges are not alwaies extane with God, and that by an absolute necessitie all thinges are not wrought & accōplished by and through him. Vndoubledly of those thoughes which must unto come to passe, there is no­thing doone, but so far foorth as God [...] hath ordained it to be: & whatsoeuer [...]e hath ordained, that must of necessitie vs accopli­shed. Wherby it cōmeth to passe, that in God, who is abone all second causes, and aboue all [Page]time, there can no were, [...] cause, [...] change or alteration of will be enquired, as [...]ought after: but euely and al [...] the euerla­sting [...] ought to be considered, according to the which that must beimpu [...] ably and ne­cessarily be fulfilled, which (that it should on [...] be fulfilled) was ordeined euen before the cre­ [...]n of the world. Neither makes it any wat­ter in the meane season, whither God hath o­p [...] vnto man his will, [...]decr [...], by enpresse [...] by exhibiting of second causes, [...] onely his determination must of necessitie [...] accomplished. For wher [...]s God dooth some­times either by his expresse woord, or by app [...] ­ [...]an [...]e of second causes [...] any thing to be done: be doth not that doubtles because it was not determined before with him [...] how and after what forte it should be done, much l [...]sse that without these causes going before it­co [...]ld be doone but because it was derée [...] from euer lasting that the same should in any wise [...] done, & then before it was brought to p [...]ss [...] that it should also be declared by such a [...] ▪ Ther [...]e that which among men and in the o­pinion of men, and by a certaine vsuall m [...] of speaking, cōmeth to passe contingently an [...] ­ [...]ly by necessitie of consequence, with God vndoubtedly it cōmeth to passe necessarily and [Page]by necessitie absolute. For if those things that happen, were duly considered in them selues as they are doone of God, then verily is there nothing Contingent, nothing falling out by necessitie of consequence: but onely Gods eternall decrée is of force, and absolute & vnthāge­able necessitie.

3 Seeing those thinges are said to be contingent, whith are not necessarie by nature: it is to be determined, that there is nothing of vs to be estéemed contingent and not necessary by nature, but that the same is with God neces­sary by nature, if so be he hath once decreeed, that it shall be accomplished. For why? Gods decrée is in tread of nature, nay it is more then nature, and is able to do more then nature.

Wherfore the resurrection of the dead, al­though in respect of vs it be not necessarye by nature, yea rather seemeth more trulye to be impossible: yet with God it is simply and ab­solutely necessary; and that because it was d [...] ­creed of him from euerlasting. Neither can it be but y^t the same shal be fulfilled, yea & it shall be more certainely and effectuallye be fu [...]lled. thē the things which amongst vs are thought necessary by nature to be fulfilled: especiallye séeing experience dooth teach, that the order and course of nature is ofte times letted, as [Page]namelye when miracles are apparantlye wrought) as in the standing still of the sunne, in the time of Iosua: and the going back ther­of, in the time of Ezechias) but that the ordi­nance or decrée of God should be preuented or interrupted, no mans minde dareth once to conceiue.

4. It is necessary by absolute necessitie, that God should be most chéefly good, and that from God being good all good things should procéed, neither is it possible that any other thing then good should come from him. And necessarye it is by the like necessitie, that all those thinges should be accomplished which are of him de­créed, whither the same be accounted in our iudgement Contingents, or impossible by na­ture, or (I will adde also) euill: but of all the thinges that he him selfe hath decréede, there cānot possibly be any, but that out of it should be deriued some cōmodities either to the pro­fit and vtilitie of men, or to the illustratiō and setting foorth of his owne glorye. Wherfore whatsoeuer thinges of this sort come to passe, for so much as they are good, and not wrought but of God, we must néedes vnderstand them to be doon by absolute necessitie. Thus much I think sufficient for this present.

5 But if some men more vehementlye pro­uoked [Page]to defend and maintaine as well Con­tingence as also the necessitie of Consequence, shall oppose vnto vs the places of Scripture, wherby it séemeth to be proued, that y^e thing is not alwaies fulfilled which God hath de­creed: as for example where God is brought in moued with repentance, y^t he had made man, Genes. 6. that he had made Saule King, 1. Sam. 15 also where his decrees are declared to be abro­gate or chaunged: as when after death most certainely denounced to King Ezecchias. his life was againe prolonged to moe yéeres, Esa. 38. likewise when to the Niniuites was fortolde most certaine destruction to followe within fewe dayes, and yet againe they were spared, Ion. 2. where if I say by producing of these and such like places they shall goe about to wring from vs, that some thinges come to passe con­tingently or by Haphazard, and that al things fall out by absolute necessitie: we will answer them breefely as followeth.

1 First to those places touching repentance, we say y^t there are there méere human affecti­ons, such as in the scriptures are euery where attributed vnto God, necessarys for the cause of teaching, to witte that our vnderstanding might be brought from y^e obseruation of mens matters so much the more conueniently to the [Page]knowledge also of Gods will. And it is signifi­ed by those phrases, that God will haue some thinges changed towards vs: not that he wil any way alter or transpose his owne purpose or will, but that he will most simply prosecute and pursue that which was decreed from euer­lasting to be diuerslye accomplished: yea so de­creed I say, that first it should so come to passe, and afterward that it should fall out other­wise, euen altogither as we sée the whole matter dispatched and brought to an ende. There is no other thing therfore ment, then that as the woorke was decreed diuerslye to be doone, so is it diuerslyed fulfilled: and so not Contin­gently, but in trueth necessarilye and euen by absolute necessity are al these things wrought according to the immutable sentence of Gods decree.

2 In like case may it be saide of the abroga­tion or alteration of the decrees touching Eze­chias and the Niniuites. For it was decréede from euerlasting, that this cause should be handled with such beginninges, and also that destruction should first be denounced vnto thē, then that it would come to passe y^t they should acknowledge their sinnes, earnestlye implore the mercy of God, obtain pardon and forgiue­nes, and so by this meanes should not perishe. [Page]Wherfor in this turning away of their destru­ctiō, there was not made any change or altera­tion of Gods ordinance, but simplye y^e executi­on of his eternall decree: neither did any thing there come to passe Contingently or by Hap­hazard, but by Absolute necessitie was y^e whole busines brought to an ende. As God in these causes prouided such beginninges, so prouided he the proceedinges and successe which we sée did follow. And nothing verilye without most great and iust causes. For by that denuntia­tion of destruction beholde how many & great good thinges followed. As wel Ezechias as the Niniuites were brought to the accknowledge­ment and confession of their sinnes: then they became carefull to repent: the faith and feare of God were foorth with kindled and stirred vp in them: they were throughlye moued to call vpon God for mercy, to the amendement of their liues afterward: and (to be short) their whole posteritie hath a notable example of re­pentance in them propounded and set foorth. Againe by their meruailous preseruation, the power and goodnes of God is excéedinglye de­clared, and a document giuen to all ages for the confirmation of faith and hope. And sith there was nothing doon there in vain, nothing without most graue and waighty causes and [Page]great profit and vtilitie, it is plaine and eui­dent that it cānot be said, that any thing came to passe by Contingence and (as a man would say by Gods woorking at or dissembling the matter.

In like maner God prouided the treason or betraying of Iudas and the deniall of Peter, but he prouided withall the successe of either of thē to be farre vnlike: namelye that it should so fall out that the one being led with repentāce should craue pardon and obtaine it, the other that he should fall into desperation and perish. And in either of them, sith they séemed alike to be greeued and to be touched with repen­tance, if necessitie of consequence were to be regarded, it might be thought that they both obtained pardon: and euery man might saye, seeing the outward sorrowing of Iudas, that he also of necessity became pertaker of forgiuences But that was not so, in as much as it was o­therwise determined of God him selfe from e­euerlasting. And of so great a difference God had most iust causes and considerations, so as he can by no meanes be accused either of neg­ligence or partiality. And so of al other things which albeit they may seeme in our opinion to come to passe most chéefely by Contingence or Haphazard, yet must it be determined, that [Page]they fall out in very deed by the appointement and disposition of Gods prouidence.

Wherfore that we may once dispatch and make an end of this disputation touching con­tingence, it shalbe much better for vs to speak simply and plainly of those things that happen (sith it is certaine that nothing comes to passe without the will and dispensation of God) v­sing those formes of speaking, which we see to be vsuall in the holy Scripture, and so sincere­ly to yeelde ouer to the diuine prouidence the honor and dignitie which it deserueth, then by strange subtilties of woords, and vaine and 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 [Page]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 off [...]nces will come: Luke. 17. Againe The Scriptur [...]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 reuerēce 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 [Page]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 y^t 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 cōsequence. 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 [Page]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 amōgst 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 [Page]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 y^t 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 thē 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 [Page]is extant great plenty of such examples, but it shall be sufficient for vs to haue produced only twaine: the one shalbe 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 y^e 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 y^t 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 Gen [...]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 [Page]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 y^t 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, [Page]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 y^e 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 y^e 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 [Page]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, [Page]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 y^e 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 [Page]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 [Page]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 we were not taught by the Euangelists (Math, 1. Luke. 3.) very cleerely and manifestlye, that euery thing was so disposed and ordered by the Lord him selfe, vnto whom it séemed good by such a meane to amplifie the stock and familie out of which Christ was to be borne, and to vse the lewde and naughtye will of Iuda vnto good. Furthermore Ioseph being entred into Egipt, what dooth he? Is he raised by and by to the administratiō of the common wealth, or doth he hastily thrust forward him self to intermed­dle with hard & difficulte affaires? No verily. The Lord would haue as yet many things to goe betweene. Ioseph was already before once solde, Genes. 39. and not to any of the common sort, but to Potiphar the cheefe steward of Pha­raoh, who beholding him to be adorned with excellent giftes of body and minde, betaketh vnto him the charge of his whole house and of all his goods. And thus would the Lord, (as it were) prepare Ioseph after a sort to vndertake great and waighty matters afterward, and to [Page]liue in such a place, as where occasion might be giuē both to heare and learn many things. Which that it might the more conuenientlye be accomplished, the Lord made such signes to appeere in Ioseph, as wherby al men might vn­derstand, that euery of his actions were espe­cially gouerned by the heauenlye prouidence. Wherupon the Scripture there in that place, prouoking vs vndoubtedly to the considerati­on of God prouidence euery where woorking, dooth somtimes repeate, that God was with Ioseph, and made all thinges to prosper that he tooke in hand. Now come we to those meanes which it pleased God to vse, in aduauncing Io­seph to so excellent a dignitie. Doubtlesse to mans reason they might be though very fond and foolish, yea and some of them such, as by which we might gather, that Ioseph was ra­ther forsaken of God then holpen. For why? he must fetch his beginning heere from the foule and filthy prison, and must tread his firste step to glory through the path of extreame shame and ignominy. Potiphars wife burning in lust, and feigning lies touching force to be offered vnto her by Ioseph, was the cause, that he be­ing guiltlesse and innocent was cast into pri­son. But certainly Gods prouidence fleapt not in the meane time, as busilye disposing, how [Page]out of the sinne of a shamelesse harlot, and the misteries of his seruant wrongfully vexed he might raise and procure many good thinges. First he brought to passe, that Joseph was ve­ry well liked & accepted of the ruler of the pri­son, and in that respect was so muh the better prouided for. For thus saith the Scripture ex­pressely: But God was with Ioseph, and gaue him fauour in the sight of the maister of the prison. Heerupon the ruler committed also vnto Ioseph the charge of all the prisoners. And so Ioseph e­uen in bonds, yet y^e Lord so ordaining, beareth ruler: so trulye might it be saide, that he all the time he was in Egipt, did nothing els then exer cile a perpetuall kinde of gouernement, & play the part continually of a maister, y^t was solde to be a bond seruant. He had borne authoritie in Potiphars house, he beareth authoritie in the prison, and euery where happily: it remaineth only that he be preferred ouer all Egipt, to go­uerne it with like felicitie. And to this dignity he was aduaunced by this occasion. There were in the prison at that time Pharaohs But­ler and Baker, as it is written Genes. 40. These men, as it happeneth sometimes; had Dreames, wherwith they were not a little troubled. But note héer againe, that dreames are induced of God and that not without a [Page]cause. Ioseph as he was taught of God (for so he saith there: Are not interpretations of God?) declareth the signification of the dreames, say­ing, y^t they are most certaine fore demonstra­tions touching the issue of either of their cause After three daies the thing it selfe approued the trueth of the interpretation, whilste the one (as Ioseph had foretolde) was hanged vpon a tree, and the other restored to his former of­fice. But when two yéeres were expired after that, King Pharaoh him selfe (Genes. 41.) is ve­hemently troubled with strange and vnaccus­tomed dreames, neither desired he any thing so much, as to hear of some one, that could tell him the meaning of them, and what they be­tokened. Sée héere the counsell and purpose of God. When as there could none be found a­mong all the wise men of Egipt (of which sort there were thē many) that could say any thing (in effect) to the matter, the Butler, (not doubtles contingētly or at al aduentures, but God plucking him (as it were) by the eare,) remembreth Ioseph, and sheweth Pharaoh of his dexteritie in expounding and interpreting of dreames. Pharaoh forthwith commaundeth him to be brought out of prison vnto his pre­sence, without any delaye telleth him his dreames, and requireth him to declare the [Page]meaning of them. There Ioseph referring all thinges (as was méet and conuenient) to the prouidence of God: Not I, saithe he, but God shall giue answere for the welfare of Pharaoh. And a little after: Both Pharaohs dreames are one, and God hath showed vnto Pharaoh what he is about to doo. Again: And this is the thing which I haue said vnto Pharaoh, that God hath shewed vnto Pharaoh what he purposeth to do. And againe: And because the dream was doub­led vpon Pharaoh the second time, beholde the thing is established by God, and God will make haste to perfourme it. Then the which what could be spoken more grauelye? or how could it be more cleerelye expressed, that all thinges that are, come to passe by Gods ordi­nance, and that they must of necessitie be accō ­plished, which he hath once determined? God forbid therfore, y^t either in Pharaohs dreams, or in Iosephs deliuerance, or in any other actiōs whatsoeuer, we should giue any place to Con­tingence. Certes Pharaoh him selfe and al his Courteours acknowledged Gods prouidence so effectually woorking in Ioseph, and extolled the same with praise. For hauing heard the most wholesome counsell and aduice of Ioseph, touching the gathering vp of the fruites into the barnes during all the space of the seauen [Page]fruitfull yéeres, Pharaoh said vnto his seruāts: Can there be found any such man as this, in whom is the spirit of God? Then said he to Io­seph: Forasmuch as God hath shewed thee all this, there is no man of wisdome and vnderstanding like vnto thee. Thou shalt therfore be ouer mine house, and at thy commaundement shall all my people be armed, and only in the Kinges throne will I be aboue thee, &c. Then Pharaoh called Iosephs name Zaphnath Paaneah, as a man would say, the searcher and expounder of hidden misteries. Beholde how that now is perfourmed in Ioseph, which God had alreadye determined: and how that whatsoeuer things are hither to doone, were procured by the singu­ler prouidence of God, and especiallye directed to this point, namely that Ioseph might be ad­vanced to the gouernemēt of the whole King­dome of Egipt. What man pondering al these thinges in his minde, would not maruell at the prouidence of God, so intentiuelye wat­ching and carefull euen in the least thinges for mans saluation? But we make not an ende héere as yet: there remain some things in the historye of Ioseph most woorthy to be obserued. Whilest the famin raged and ranged through out the whole worlde, Iacob hearing Genes. 42. that there was Corne to be solde in Egipt, sen­deth [Page]ten of his Sonnes thither to buye foode: who when they were conie thither, they wor­shipped the Lord of y^e land, suspecting nothing lesse, then that he had been their brother Ioseph. Where it is straight waies added: And Ioseph knew them to be his bretheren, but they knewe not him. And Ioseph remembred the dreames which he dreamed of them. Beholde Ioseph a diligent marker and obseruer of Gods proui­dence weigheth with him selfe, that it fell not out by Chaunce or Haphazard, that he being a. childe long before had dreamed, that he should one day be woorshipped of his bretheren For he séeth now the selfesame thing to be ful­filled indeed. Yea and they also, when it was laide vnto their charges, that they were craf­ty spies, and for that cause were drawen into prison, they construed that they were not brought into danger rashly and without cause but by the iust iudgement and ordinaunce of God, for thus it is in the text: And one of thē said vnto another, verily we haue sinned against our brother, in that we sawe the anguish of his soule, when he besought vs, and we would not heare him: and therfore is this trouble come v­pon vs. For so did extreame necessitie wring this confession from them touching the care and gouernement of God in and about mens [Page]matters. Albeit it appéereth that therefore also was this confessiō made and brought to light, to wit, that therby Ioseph him selfe might farre more vehemently be moued, & that from thēce foorth he might conceiue such deuices in his minde, as wherby he might drawe as well all his bretheen, as his Father also into Egipt. For why? hitherto tendeth all that now dooth followe. For it behoued of necessitie to be ful­filled, not onlye whatsoeuer was determined touching the aduauncing of Ioseph to the high­est top of dignitie, but also in like maner what soeuer God had once decreed from euerlasting touching the bondage and seruitude of the Is­raelitish people in Egipt by the space of fower hundred yeeres togither, whereof also he had how long before (Genes. 15.) certified his ser­uant Abraham. To this thing therfore will the Lord from hencefoorth direct the drifts and counsels of Ioseph: neither yet by any humane consultations (though euen of the holy fathers themselues, which had heard no doubt of it by Abraham, and if we beholde the iudgement of mans reason, they ought worthily to haue fled from it) might that eternall decree be letted or hindered. Let vs sée therfore what means the Lord vsed to the accomplishment heerof. Ioseph dismisseth not the men whome he called [Page]spies, but vpon this conditiō, that one of them should remaine in bondes, and the residue make promise, that they would bring with them their yongest brother also, of whom they had made mention. Furthermore he prouided that y^e monye which euery one brought, should priuily be conueighed into euery of their sacks There is nothing doon héere Contingentlye or by Haphazard. For by these meanes it beho­ued them to be constrained to kéepe touch, to the end they might hasten their returne into Egipt, to know more neerelye the Lords will and pleasure in time conuement. Verilye they finding their money in their sacks, could not o­therwise iudge but that God caused it so to be What is this that God hath doon vnto vs? say they. Wherfore their Corne being spent, part­ly to restore their suspected money, and partly to deliuer Simcon out of captiuitie, they are compelled to goe againe into Egipt, and to car­ry Beniamin their yongest brother with them, as they had promised: Genes. 43. neither could they procure corne to be brought them by any other meanes. But whilest they going away the second time, their father Iacob praieth and wisheth wel vnto thē in this wise, God almighty giue you mercy in the sight of the man, that he may deliuer vnto you your other brother, & [Page]this Beniamin: the godly olde man giueth a no­table testimonye, that he dooth ascribe onelye vnto God alone, whatsoeuer should happen or betide, neither beleeueth he that any thing could fall out Contingently or without cause. But neither is it in vain, that at their fathers commaundement they carry giftes with them also. This was conuenient for those, that should not only by a vaine and long custome in a receiued kinde of gesture, but also verily and in deed giue reuerence and woorship. And in that Ioseph, whē his brethren were come, com­maundeth them to be brought into his house, and great chéer to be prepared for them, after­ward also maketh merry with them, it auay­leth to this end and purpose, that they behol­ding so great a dignitie and power, might be moued to the greater reuerence: which thing they them selues doo after a sort confesse, when (as the Scripture maketh mention) they saide they were brought in, to th'intent that beeing circumuented they might be brought into bondage, and for feare of so great a mischéefe, they declared to the steward that they had brought the money againe without frat [...]de that was found in their sackes. And afterward the sil­uer cup by Iosephs procurement, being bestow­ed in Beniamins sacke, Genes. 44. was a mean [Page]most fitly deuised, whereby they might be ad­monished to yeeld themselues willingly to Io­seph into bondage: as the woordes of Iuda doo not obscurely signifie. God, saith he, hath found out the wickednes of thy seruants: beholde we are seruants to my Lord, both wee, and he with whom the Cup is found. To which ende appertaineth the long oration made there touching that matter. At the length when the brethren had now so oftentunes woorship­ped him, so oftentimes saluted him as their Lord and Master, Ioseph séeing the true mea­ning of his dreames to be fulfilled, openeth him selfe Genes. 45. vnto them, signifying that he is the very selfesame Ioseph, whom they long before had solde to the Ismaelites trauailing in­to Egipt: and to the end he might rid them of feare, he eftsones repeateth, that he was not sent thither of them, but of the Lord, and that verily to the safetie and preseruation of them all. And certes with so many sundrye e­uents and dangers comming betwéen, grow­ing in no wise by Contingence or Haphazard, ought that once to be perfourmed, which the Lord had preordained touching Ioseph: and by what meane God prouided in the cause of Io­seph such an end, by the same also prouided he all thinges which he knew would be necessary [Page]and fitte to the same end. Last of all, whē the olde father Iacob (Genes. 46.) goeth with his whole familye into Egipt, that it came to passe by Gods disposition, euery man may vnder­stand euen by his woordes vnto Iacob in the same Chapter set downe: Feare not, saith he, to goe downe into Egipt, for I will make thee a great nation, I will goe downe with thee into Egipt, and I will also bring thee back again. And by this occasion not only is brought to an ende that which Ioseph (taught of God by a dreame) had foreseene should be fulfilled in him self, but also that which God two hundred yeers before had foretolde vnto Abraham, to witte, that it would come to passe that his posteritie should soiourne and serue in a strange land. Very wonderfull doubtlesse and ioyfull it is to con­sider, by what meanes and proceedinges God bringeth his determinations to passe.

And hither to touching the History of Ioseph: wherupon (inasmuch as it dooth moste cleerlye teach, that nothing though neuer so vile, and abiect, in apparāce, to mans reason, cōmeth to passe contingently or by haphazard) we haue so much the more willinglye written all these things at large, for that our hope is, that god­ly and well disposed mindes may héerby take an example, how in other holy Histories also [Page]they ought to obserue and mark the force and power of Gods prouidence euery where busily occupied.

Now to the other Historie touching Abso­lon seeking by fraud and force to inuade his Fathers Kingdome. We wil dispatch the matter in fewe woords. How God diuersely punisheth sinnes, neither suffreth he any to liue so secure­ly, but that he afflicteth them oftentimes with gréeuous distresses, although otherwise excel­lent men and déer vnto God, we may beholde it euen in Dauid alone: who after he had com­mitted adultery fell also into man-slaughter, and therfore he was to see his owne house pla­gued with y^e infamy of most shamefull whore­domes and murders: with whoredome, when his daughter Thamar was defiled w^t her bro­ther Ammon: and with murder, when Absolon slue his brother Ammon at a banquet. But that that followeth, is farre more gréeuous.

The same Absolon after thrée yeers banishmēt by reason of the murder which he had committed, being returned home, and receiued into fauour, atempted most wickedly to thrust his own father from the Kingdome, and to get it to himselfe by force. Wherfore in this historie let vs sée first of all the scope and drift of Gods purpose. God had determined to bring these [Page]thinges to passe, as we may easilye gather by the very order and course of the thinges doone: first and principally to exercise and humble Dauid with sondry battayles, to the end he might afterward aduaunce him to the greater glory: secondly to destroy proud and subtill Absolon: and thirdly by the same occasion, in bringing a great slaughter vpon y^e people for their sins, to reduce them into the right way. Now let vs weigh and consider, by what meanes God ordayned these thinges to be accomplished. Certainly y^e beginnings are wonderfull. Ab­solon first and formost prouided him Chariotes and horss-men, also a company of men to ga [...]d his body or to goe before him: 2 Sam. 15. fur­ther by saluting and embracing priuatly euery man that he met withall, and likewise by ta­king vp all mens matters and causes to him­selfe, he did most shely get and procure the good will and fauour of the whole people. For why, by this glittering showe & glorious furniture, togither with a counterfet kinde of incompa­table curtesie, it behooued the poore ignorant people to be deluded, which should afterward cleane vnto him. In which behalfe there ap­péereth a sensible argument of Gods wrathe. For looke whome the Lord will destroy, those first he blindeth, that soeing they may not sés, [...] [Page]& embrace false good thinges for true. Where furthermore he feigneth, that he must pay his vow and offer sacrifice in Hebron, and for that cause obtayneth leaue of his father to goe thi­ther, suborning and sending foorth some before, that in giuing a signe by the sound of a Trum­pet, should spread abroad and giue out speach on euery side, y^t he reigned as King in Hebron: this doubtles was a very fit occasion to bring the matter to passe, then the which could not be deuised a better or more conuenient: & that the same was so prouided of God, we will eft­soones make plaine and manifest. To let this passe, how y^t the crafty For gaue a notable te­stimony of Gods prouidence, whē he said, that what time he remayned in Geshur, he vowed to the Lord (if at any time he shold bring him backe againe to the Citie) a sacrifice or peace offring in Hebron. For why he acknowledged that he was banished by the will of the Lord, and againe that he was restored by the same will. Further Dauid hauing heard of the tu­multe raysed by Absolon and of the rage of the people, beeing in great heuines and perplexitie escaped by flight, accompanied with a huge multitude, wherin also were the Preests bea­ring with them the Arke of the couenant. But that all these thinges were doone by the ordi­nance [Page]of God himselfe, and from the same all manner of successe was to be looked for, Dauid very plainly confessed, when as sending backe the Préeste and Leuites vnto Hierusalem, he spake in this sorte vnto them: Carry the Arke of God againe into the Citie, if I shall finde fa­uour in the eyes of the Lord, he will bring me againe, and shew me both it, and the tabernacle therof: But if he thus say, I haue no delight in thee, beholde, heere am I, let him do to me as seemeth good in his owne eyes. A notable confession of a minde iudging all thinges to be go­uerned by y^e only prouidence of God. Not long after, when Dauid heard say that y^e great wise man Ahitophel was reuolted to Absolon, what saith hee? Turne, I pray thee O Lord, the coun­sell of Ahitophel into foolishnes For why it is a certain trueth, that all our thoughts, willes and councels are mooued and directed euerie kinde of way by the Lord himself. Moreouer when hee perswadeth Hushet, to conuey him self also with spéed to Absolons camp, supposing that hée might conueniently bring to naught the counsell of Ahitophell: It is an euident ar­gument, that second causes may indéed doo some what, but neither more, nor lesse, nor furtherfoorth then to him that is the first cause yea and the cause of all causes, shall seem good [Page]and expedient. Wheras in the 16. chap. wicked Simei commeth forth cursing and reuiling, kée­ping a quoyte, and casting stones also bothe at Dauid and at those that were with him: god­ly Dauid interpreteth euen this thing also to be doone by Gods ordinance, and therfore for­biodeth him to be stricken by Abizai the sonne of Zeruiah, or by any meanes to be letted or prohibited. In that he so curseth, saith he, he doth it, euen because the Lord hath bidden him cursse Dauid: who dare then say, wherfore hast thou doone so? Thus verilye that this thinge ought to be accomplished, not contingētly, but necessarily, he willingly acknowledgeth. And he addeth: Beholde my sonne, which came out of mine own bowels, seketh my life: then how much more-now may this sonne 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 [Page]malice of Simei to Dauids good.

Now how in like manner, through the dis­position of Gods prouidence, y^e 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 y^e 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 heers 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 [Page]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, [Page]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 [Page]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 y^t 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.

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 [Page]Iewes for mony: it was necessary, that Peter should deny Christ thrice: it was necessarye that Christ should suffer, &c. So we sée Christ spake plainely touching the things that might be thought indeed to come to passe Contingently or by Haphazard, and yet ceuld they not o­therwise choose but come to passe: yea it was as necessary that those things should be accō ­plished, as it is necessarye that God should be most good, iust, mighty: inasmuch as it beho­ued them all to be doone to the manifesting of Gods goodnes power and righteousnes What need is there then to fetch fond and fantasticall phrases of speech or distinctions out of the store houses of the philosophers, when as the Holy­ghost him selfe (whome we must confesse to be the best master of speaking in Diuinitie, and whom to follow is most safe) hath squared out vnto vs such as are most proper and exquisite, and to the busines we haue in hand wonderfully concordāt and agreeable? Thus much ther­fore touching the manner of speaking to the question propounded.

2 But as touching the thing it selfe inas­much as we haue sufficiently proued, that no­thing can possiblye come to passe without the dispensation of Gods prouidence, how vile or base soeuer that apéereth to mans reason that [Page]is brought to passe: Further that by the same are gouerned and directed euen the very minds and wils of men, yea and turned too and fro, whither soeuer that (as the Shipmaster) shall moue them: againe that prouidence can by no meanes, séeing it is eternall & immutable, be disapointed of determinate effectes: out of all these thinges is gathered no doubtfull or per­plexed conclusion, namelye that it must of ne­cessitie be accomplished, and that it cannot be but accomplished, whatsoeuer Gods proui­dence hath once ordeined to be brought to passe: neither shal it be any offence to say, that all thinges come to passe by necessitie of Gods prouidence.

3 Some, when they heare speaking of this matter, séeke starting holes, saying that there is no such necessitie brought vpon thinges by Gods prouidence, especiallye that any should doo euill, but that God onely foreknewe and foresawe thē so to doo: and that some are such, not because God foreknew they would be such, but rather y^t he therfore foreknew thē, for that they should becōe such of their own accord, but this verily is nothing els, then to reiect y^e cause of prouidēce, and to take vp an other touching foreknowledge. So must we in no wise doo. If we shall firste speake of foreknowledge, we [Page]must doubtlesse be well resolued, and conclude (as is méete) that God fore knew all thinges that are or euer shall come to passe, neither may we thinke that any thing can come to passe cōtrary to his foreknowledge. But from hence we must also procéed to prouidence, and determine with our selues, that according to this, God, ouer and besides that he knewe be­fore the sequeale and successes of thinges, doth also further by this insearcheable wisdom or­der and dispose all thinges, as we haue alrea­dy oftentimes and with effectuall and substan­tial reasons proued and declared: neither that there is any thing among thecreatures either so vile or glorious, which may iustly be exempted from the iurisdiction of prouidence. Which séeing it is so, it is plaine and euident, that God as he foreknew all thinges, so also he pro­uided them, yea and euen then when they are accomplished, dooth stil rule and gouerne them: and therfore they are simply of necessitie in such a state and condition, as they are percei­ned to be in, and that because through the wor king already of prouidence they cannot other­wise be. And foreknowledge doubtlesse séemeth after a sorte to depend vpon prouidence. For the Lord knew before how and after what sort he would deale with euery man, yea euen [Page]before he had made any man: but he ther­fore foreknewe it, because he had euen then also preordained, how and after what sorte he would haue euery man to be dealt withall. Foreknowledge therfore & prouidence ought to be considered seuerally and apart, and that verily as woorking most cheefely once, and dis­charging her office before the creation of thinges: and this as working in and through­out all time, and remoued from none of those thinges which are made.

4. Neither is there any cause in y^e mean while, why the Lord should be blamed in anything: seeing we are sure, that whatsoeuer is doone of him, is doon either to declare his power & to set forth his glory, or to commend his iustice, or to extoll his goodnes: albeit these causes are not alwaies so easie to be séene of vs, and they doo oftetimes altogither escape vs. For who hath knowne the counsels of the Lord? Not withstanding the rule of faith remaineth vn­doubted and infallible, That whatsoeuer God dooth, he dooth it for the best. For why, the fall of our first parēts, y^e hardening of Pharaoh, and the falsehood of Iudas, were prepared as well to good ends and purposes, as the constan­cy of Noah in faith, the humilitie of Dauid, the repentance and confession of Peter. Yea Pauls [Page]persecution brought some fruite with it as wel as his preaching, and his cruelty that went be fore made the thinges that followed after to become more famous and notable in him. And certes that those thinges should be accompli­shed which doo manifestlye proue God to be most good, most mighty, and most iust, it is ve­ry necessary, neither can they or ought they by any meanes to be intermitted: therfore, all thinges that come to passe, whither they be good in themselues, or in our iudgement euill, inasmuch as they are such, there is no cause why we should be afraid to say, that they come to passe by necessitie, no more then we will be afearde to saye, that God is of necessitie most good, most iust, and most mighty.

5 And least of all may hence be taken any occasion of pretending, that we are innocent whilest we sinne, as those that could not doo o­therwise then the diuine prouidence had ord [...]i­ned, and so to lay the cause of our condemna­tion vpon God himselfe. This reason might indeed stand in force, if so be we committed sin by compulsion and against our wils, and in no wise giue any consent therunto. But it is a plaine case, that our naughtye will is at, all times so wholye caried vnto euill, delighted with euill, and accustomed in euill, that what [Page]soeuer euill there is in any action, that verily commeth altogither from vs: insomuch that by vs is defiled & made euill, euen that which otherwise the Lord (as touching that which he woorketh in it) had appointed to good, yea to many good ends and purposes. Wherby it commeth to passe, that albeit we doo all things by the disposition of Gods prouidence: yet ne­uerthelesse we doo euill by our owne defaulte, and euidentlye declare that the matter and cause of our perdition is in our selues. For vnto one and the selfesame action both the Lord putteth to his hand, & we also doo woork: but considering that he dooth it farre other­wise and to a farre other end then we, it fol­loweth, that vnto him redoundeth the whole praise of power, iustice and goodnes, and we purchase to our selues eternall destruction. Concerning which matter we haue spoken els­where.

To conclude therfore, séeing Gods proui­dence is the perpetuall and vnchangeable dis­position and administration of all thinges: and from this the will of God can in no wise be se­perated (for whatsoeuer God prouideth, it is certaine also that he willeth the same: and a­gaine whatsoeuer he willeth, it is certaine that he prouideth) which is it selfe also perpe­tuallye [Page]one and the same and immutable, and that whatsoeuer the Lord willeth, is of neces­sitie accomplished: doubtles al Godly mindes doo sée and perceiue, that as all thinges are ad­ministred by Gods prouidence, so also come they to passe by necessitie: to which effect Au­gustine also De Libero arbitrio lib. 3. Cap. 3. is not afraide to say, That the Lords will is our necessitie.

Howheit least I should altogither passe in silence, what the Schoole-men haue iudged concerning this present question, as being de­sirous to conceale, if any thing make against vs: certes I finde that Thomas Aquinas, one of the chéef ringleaders among them, doth vn­folde himselfe with this distinction in quest. 22. articulo 4. of y^e first part of his Summary look, saith he, to what effectes God hath prepared necessary causes, they must of necessitie come to passe: and to what effectes he hath prepared contingent causes, they must contingently come to passe. And againe in the same place. It com­meth to passe infallibly and necessarilye which the diuine prouidence disposeth to come to passe infallibly and necessarily, and it commeth to passe contingently, which the diuine proui­dence will haue to come to passe contingently. But vpon what foundation I pray you are [Page]these distinctions grounded? Againe, is not this to teach ignotum per ignotius, and to put forth one obscure thing by an other? For how canst thou tell, what causes are necessarye, or contingent with God? and what he hath or­dained to be doone either by the one or by the other? Last of all, what els is as yet said, then that howsoeuer at length any thinges come to passe, the same come to passe by Gods dispen­sation, and by his immutable will? Thou séest therfore plainely, that these distinctons are certaine snares of woordes, wherwith the vn­learned are intangled and caught, in such wise as they cannot look ouer neerely into y^e trueth, and referre all thinges onelye vnto God, gi­uing all glory to him alone. How much bet­ter doth Cardinal Caietanus weigh this cause who in the Commentaries which he put forth vpon the Summary of his great master Thomas doth sufficiently signifie, that these reasons doo not satisfie him: and among other thinges he saith expressely, that that which is once orday­ned of God, is of necessitie ineuitable touching God, and therfore also of necessitie ineuitable simply, as well as touching God. And we may gather out of those woordes which he addeth, that he would haue saide much more to this purpose, but that he feared other mens iudge­mentes [Page]touching himselfe.

Wherfore he that is wise, will holde and defend that opinion, which he séeth to be most agréeable with the phrases of the Scripture, and to auaile most to defend the dignitie of prouidence, and to set forth the glory of God.

Cap. 7.

HItherto I suppose all thinges in a maner which are necessary to be knowne to the iudging and speaking aright of Gods proui­dence, haue of vs beene discussed: and certes our treatise is drawen to a further length, thē we thought it would. Now the matter requi­reth, we turne our speech, to that thing which we chéefelye intended throughout this whole woorke: that is to say, that we begin to shew, how a more plentifull matter of consolations cannot from any other place be ministred to aflicted mindes, then out of the diligent consi­deration of Gods diuine prouidence. And ve­rily it is not either for vaine ostentation, or [Page]for the exercise of the witte, neither to stir vp contentious and tragicall disputations, and much lesse to féede or nourishe fond curiositie, whereby a number delight to deuise many thinges touching high and misticall pointes, which they themselues doo in no wise vnder­stand, that a godly minde must be conuersant in the inquisition of these diuine and therfore difficult matters: but either to increase in our selues and other of our brethren holesome doc­trine: or to gather fruitfull exhortations, which we may applye as occasion shall serue, to the slothfull and dull: or to the reprouing of those, that are vnhappily fallen into wicked o­pinions or mischéeuous deédes: or (to be short) to the drawing foorth of comforts and consola­tions, wherby their spirites that are troubled partelye with inward and partelye with out­ward distresses, may in time bequickened and reuiued. For vnto these endes as to the right scope and marke that all our knowledge of di­uine matters is to be directed, we are taught by the Apostle Rom. 15. and 2. Tim. 3. If for any other causes knowledge be gotten, it is then fit, not to edifie, but to destroy onely, and becōmeth pernitious both to the teacher him­selfe and also to the schollers. And albeit out of this present treatise touching Gods proui­dence, [Page]might be drawen manifolde aswell doc­trine, and exhortations, and reprehensions, as also other very profitable & necessarye instruc­tions: yet neuerthelesse accordingly as we vn­dertook to doo at y^e beginning of our woork, beer in cheefely shall our spéech be spen [...], euen to de­clare and shew, that it is most auaileable to the procuring of comfortes against all per­rills and dangers whatsoeuer: onely we will promise a fewe things touching the excellency of this doctrine. Wherfore that this maye the better be doon of vs, if shalbe conuenient bréef­ly to call to remembrance the principall heads, of those things which we haue discoursed tou­ching prouidence, and to drawe them all as it were into a summary conclusion.

1 First therfore we haue defined, the proui­dence of God to be a perpetuall and vnchange­ble disposition and administration of al things that be. Which definitiō we did eft [...]ones with man [...] and forcible testimonies of the holy scripture make both more cleere and certaine, ren­dring a reason besides of euery woord put ther­in, so farrefoorth as the matter seemed to re­quire.

2 But least any man deceiued by the subtill perswasions of mans reason, or by the craftye snares of Philosophers flowing from mans [Page]brayne, might thinke that the force of Gods prouidence could not stand, and so suspect it to be a thing of nothing: we brought forth cer­taine argumentes, which the deceiuers are wont to vse, and foorthwith conuinced them, bringing in steade of them both manye other and of farre greater waighte, which proued moie cléere then the light at noone daies, that God hath a speciall care of all thinges created.

3 Next for orders sake in teaching, and least we should vnaduisedly or confusedly intermixt any thing taken from any other place, not a­greeing to our preset purpose: we thought good to note in few woordes, how and wherin pro­uidence differeth from the foreknowledge, pre­destination and wisdome of God.

4 Which thinges being declared, we came more neerelye to search of what nature Gods prouidence is: that is to saye, what it doth, what it can do, how and after what sort it is occupied in the gouernment and administrati­on of all thinges: And heere againe not vnwil­lingly we recounted the opinions of the Phi­losophers touching that matter, couering euen by this meanes to set before all men to be ob­serued, how vnsure a thing it is in examining of diuine matters, to follow the iudgement of foolish reason, and to determin any thing, with [Page]out consulting with the treasorse of the Holy­ghoste, that is to saye, the sa [...] Scriptures. Then next we added, what mu [...]es also our men, that is to witte, such as professed sound and sincere religion, were off. And inasmuch as some of these acknowledged onlye and vni­uersall prouidence of God, ruling and modera­ting all thinges by a generall motion, leauing in the meane time to euery creature a certain force and power of woorking, after the inclina­tion of it owne nature: and othersome also graunted that the actions of men are gouerned of the same, but yet only of a fewe and especi­ally the elect: we taking a better course, haue obserued and marked what we thought to be most agreeable to the holy Scriptures, and to be most cleerely expressed in them, further we considered what was allowed by the consent of the best and most ancient Fathers, and this resolution we gathered and gaue foorth to be unbraced, namely that Gods prouidence dooth not only vniuersally gouerne the worlde and all the thinges therin contained, but also e­specially and particularly dispose, procure and moderate euery thing, yea and direct the acti­ons of euery thing to their appointed endes. Which sentence to shewe that it was appro­ued of the Fathers, we noted some thinges of [Page]it grauely and godlily auouched by them.

5 But because I was not ignorant, that many would be ready with tooth and naile (as they say) to rise vp against this doctrin [...], espe­cially such as were ouermuch addicted to the iudgement of reason, when they heare the pro­uidence of God bruted abroad to be so farre­foorth occupied and distracted in and about e­uery thing, they by and by imagine and crye out, that a number of absurdities doo heereby follow: and first forsooth that the freedome of mans will is vtterly ouerthrowne: 2, y^t God seemeth to be the cause of sinne and of our con­demnation; 3, that all second causes are vni­uersally excluded: 4, and by this meanes that the damned opinion of y^e Stoikes touching Fate is againe established: 5, that Fortune and Chaunce are disanulled and taken awaye: 6, that Contingence or Haphazard is denied, for auouching notwithstanding wherof some de­uines of this age think they may striue with might and maine: for these mens sakes I say, we are compelled in order to speak more larg­lye touching euerye obiection, and what we thought to be most safe for the behoofe of Chri­stian consciences, and for the dignitie of sound doctrine, franklye and fréelye to vtter and de­clare. Therfore what and of what sorte the [Page]fréedome of our will is in euery kinde of acti­ons, and what it is able to doo without y^e helpe of Gods prouidence, we haue faithfullye ope­ned. Againe y^t God is in no wise the cause of sinne, neither that our damnation is to be im­puted vnto him, besides that lawes are not made without good cause, and the guilty puni­shed, we haue with proofes and reasons not of the meanest sorte made plaine and manifest. Likewise second causes in what acount they are to be had, how farrefoorth they are of force, and when they may rightly be vsed and apply­ed, we haue not letted to tell.

6 Further that the doctrine touching speci­all or particular prouidence dooth in no part a­grée with the Stoikes doctrine touching Fate or Destiny: also that Chaunce or Fortune hath no place in our Philosophy: lastly that Con­tingence or Haphazard cannot truely be auou­ched, where the due knowledge of Gods pro­uidence is extant and the same worthily estée­med: we haue with no fruitlesse discourse (as we trust) declared at large. And this is the summe of those thinges which haue of vs been taught as touching Gods prouidence. Now we wil speak of y^e fruites that are from thence to be gathered.

First as concerning the doctrine: doubtles [Page]this knowledge is notable and necessarye, and right w [...]thy to be diligentlye taught and jet foorth in Christian congregations, namelye that God as he once most excellently and or­derly made and created all things by his one­ly power and wisdome, so dooth he stil rule and gouerne them, committing his authoritie to none, neither standing in need of any seconda­ry helpe. Againe that in these inferior thinges heere belowe, and che [...]felye in mens matters, there is no place to be giuen to Fortune or Fate, neither commeth any thing to passe by Chaunce or Contingence. But to what end doo I repeate these things in this order? what­soeuer hath of vs hitherto beene declared tou­ching the prouidence of God, and sufficientlye approued by the testimonies of holy scripture, all that may and ought to be taken for excel­lent doctrine, and such as floweth from y^e foun­taine of Gods woord. I will adde a few things touching the excellencie and necessitie of this doctrine.

1 Verily I dare be bolde to say, that among many places of heauenlye philosophie, though otherwise right notable and rich, there is none extant so commodious and plentifull, wherby the glory of almightye God may be inlarged and illustrated amongst vs, as is this place [Page]which we haue handled touching Gods proui­dence: and specially if it be shewed (in such sort as we haue doone) that this prouidence is not only vniuersall, but also special and particular. For to take a charge and haue a care of euery thing, and not of mens affaires onelye, but of euery creature also, far beneath the state and degrée of men: besides to haue such a care and regarde of mens matters, as euen their minds and willes also are directed to certaine actions and determinate endes: this doubtlesse must be acknowledged a very diuine woorke, and that surelye such a one, as wherein the power and glorye of God are seene most cleerelye to shine and appéere.

2 And what shall we say to this moreouer? that looke in what accompte and regarde that confession of faith is had, wherby we acknow­ledge God to be God, and the same almightye, and in the selfe same (if we weigh euerye thing aright) is this doctrin also of Gods prouidence to be accepted and taken. For it is in déede the very ground and foundation of our faith. For why, be that acknowledgeth in God his pro­uidence, especially particular (wherof we haue principallye entreated) he vndoubtedlye it is that dooth rightly comprehend that principall article of our religion, and confesseth, what is [Page]in very déed to be ascribed and attributed vnto God: on the other side, he that re [...]cteth proui­dence, sinneth no lesse nor otherwise, then if he denied God to be almighty.

But to proceed how shall a man fully giue vnto God this praise, that he is the creator of heauen and earth, vnlesse we doo graunt in like manner, that the same is the most wise admi­nistrator and conseruator of all things in them contained? sith in very déede it were most strange and absurde to thinke, that he that is best of himself, should neglect, or by any means cast from himself, and commit vnto others, the thinges that he hath once created: and that he that is almighty should not be able to susteine and beare the burthen and charge of all those thinges. Breefelye therfore, by this doctrine touching Gods prouidence we are instructed and confirmed in the true acknowledgement and confession of faith: and if so be we cou [...]t and desire to be taken and accompted in the number of those, that consent and agree with the vniuersall Church in sound and true faith, beleeuing in one God almighty maker of hea­uen and earth: then doubtlesse is it requi [...]te and behouefull, that we confesse in like case the prouidence of God effectually woorking all in all.

4 In asmuch as it is very necessary and ex­pedient to haue the will of God alwaies be­fore our eyes, and that we ought as well in the first creation as in the perpetuall conser­uation of all things to consider the same, haue it in admiration, & extoll it with praise: there is no man but seeth, that we can no other waies be brought to the dooing of this, then by the exact vnderstanding of Gods prouidence, by the which alone all thinges come to passe, and amongst them all nothing in vain or with out cause. Neither is there any douubt, but that the Lord himself would haue vs to be stir­red vp to the continuall beholding of his proui­dence, when as by his sonne he taught vs to pray duely, that his wil might be doon in earth as it is in heauen, for why, to pray that Gods will may be doone, what els is it, then to attri­bute and commit all things to his prouidence?

5 And by this consideration of Gods will we learne to judge most truely and rightlye of all thinges that come to passe, and not other­wise to determin of them, then that they doo altogither fall out to the illustration of Gods glory, and to the procurement of the saluation of the godly. For whatsoeuer it be that com­meth to passe, the Lord vndoubtedly turneth it to some good, although we can by no meanes [Page]perceiue, how or after what sort the same is accomplished. For like as the prouidence of God hath alwaies his omnipotencie ioyned with it, euen so is his excellent wisdom, neuer remoued from the same. And againe, where all thinges fall out by his singuler wisdom, it can­not be thosen but that the same doo fal out and are disposed to many good endes and purposes.

6 Last of all, sith the first way to saluation is, to humble our selues vnder the mightye hand of God, to acknowledge our own weak­nes, to depend wholy and alone vpon God, to look for all thinges profitable and commodious from him, and to ascribe all thinges that hap­pen and come to passe to the same: and fur­ther are most cléerely taught by this treatise of prouidence, how all these thinges ought to be doone and accomplished by vs: it is a plaine race, that without the knowledge and confes­sion of prouidence, we can by no meanes at­taine vnto saluation. To conclude (that I ta­ry not long) he cannot truely professe his faith in God, he cannot pray aright, he cannot be­holde and acknowledge the good wil and plea­sure of God in all his woorkes: he cannot a­scribe vnto God the glory of his excellent pow­er, wisdome, goodnes, &c. as he deserueth: he cannot humble himselfe (as is meet) before [Page]God, to craue his mercy or aide, that imbra­seth not the doctrine of Gods prouidence, or doth not purely vnderstād the same. And thus much touching the excellencie and necessitie of this doctrine.

Now concerning the comfortes, wherun­to we would haue especially to be referred all that hath been spoken touching prouidence, we must intreat more fully and at large. Before all thinges, it is no hard matter to declare, that as wel the definition of Gods prouidence as also those proofes, wherby we haue proued, y^e prouidence is necessaryly established against the swinishe brood of Epicures & others (whose mindes beeing déepely drenched in the quag­mire of carnall opinions, can by no meanes be lifted vp to the contemplation of spirituall and heauenly thinges) doo minister most large and ample matter of comfortes and consolations.

Certainly fith the whole life of man is con­tinually subiect to innumerable and the same very pernitious dangers, either open or secret, there is no cause why we should think, that a­ny man can be in safety one minute of an hour vnlesse he be preserued by the speciall proui­dence of God. Whither soeuer a man turneth himselfe, doubtlesse he is of all creatures the most wofull and miserable, except be perceiue [Page]himselfe to be enuironed & vpholden with the ayde and assistance of Gods prouidence.

Consider I pray thée (whosoeuer thou art) a little more diligently, the thinges which we shall breefelye rehearse touching this matter. If thou hast to do with any persons, as thou ranst not shift but thou néedes must: yet behold how doubtfull and fearfull all thinges will be vnto thée, where the minde resteth not in the prouidence of God. Some man embra­ceth thée very fréendly to outward appéerance, and also entertaineth thée with a kisse: but on der the couler of this flattering gesture Amasa is thrust through of Ioab, & our Lord and ma­ster Christ is of Iudas his disciple betraied into the handes of his enemies: 2. Sam. 20. Luk. 22. Some body calleth thée foorth to walk into the feelds: so was godly Abel circumuented by his brother Cain, and killed: Genes. 4. Thou art bidden to some great feaste or banket: but by this meanes Absolon entertainde his brother Ammon, & slew him: 2. Sam. 13. That I say no­thing of other horible mischiefes, as of brau­lings and contentions, of poysoned pickles or sauces, of the hurt of health by excesse, and such like, which (alas for sorow) we see too too often to arise by feastinges. Thou visitest thy firke frée [...]d to help him or comfort him as thou [...]ast: [Page]but thou knowest whilest Thamar did so [...] very dutifully, she was defiled by her brother Ammon: 2 Sàm. [...] thou knowest further that the contagion of the dicease dooth by this occa­sion oftentimes passe vnto others also, whilest one is sick of the plague or pestilence, an other of the Leprosie, an other of some other dicease, wherby the place wherin the sick partie lyeth, and euen the Ayre it self incorrupted and made hurtfull. Thou hast occasion to bargaine with some body: but there is no kinde of contract or bargaine, wherunto are not adioyned a thou­sand feates of derit: & to the hindrance wherof (least it should fall out according to thy desire) are not deuised infinit crinks and cauilations.

Heer of may Laban be a witnes, that so offe▪ times contriued new shiftes & delayes against his sonne in law Iacob: Gen. 20.30.33. [...]ik [...] Saule, who cast into most gre [...]ous daunge [...]e, that noble preseruer of his country Dauid, be­fore he would giue him his daughter to wife as he had promised: 1 Sam. 18. What should I stand long what [...] thou doost [...] in what state or conditiō soeuer thou liuest, thou can [...] neuer be frée from perrilles and danngers [...] thou hast many kins-folkes and fréends: yet is there cause why thou shouldst feare especiallye some danger to procéed euen from them, which [Page]thinge to be true the examples euen now re­hearsed do teath, and that memorable saying (yet too too true) of the prophet Micha: A mans enemies be they of his owne house. Micha. 7.

Contrary wife, if thou hast no freendes: then shalt thou be dispised of all men, and abused by euery knaue without controlment. If thou beest single, there lyeth in the wine some sham­lesse drab to entrap thée, such as was Poriphars wife the Egiptran, and for her cause (though thou be innocent) thou art drawen into daun­ger of thy good name, of thy substance, of thy health, yea and sometimes of thy life too. If thou be disposed to marry a wife, what if thou lightest vpon such a one, as wil doo nothing els but continually forment thée, adding one ver­ation vnto an other: as we read the wife of Iob did, and know that many other procured ine­uitable destructiō to their most honorable hus­bands. If there come no children by manage, no man is able to tell, what a huge heape of e­uills dooth followe this barrennes: hatred vn­quenche able, & domesticall discord, pensiuenes for goods to be left vnto straungers & vnthank­ful persons, do euen kil a man before his time. But if there be Children, certes the notable Patriarches Noah & Iacob, Heli the high préest and the famos King and prophet Dauid, being [Page]oftentimes gréeuously bested by reason of the wicked prankes of their Children, doo put thee in minde also of thy lot. If thou be rich, as be­ing aduaunced to great honor and dignitie, hauing gotten the fauour of y^e King or Prince: yet how soon all this glory may be defaced, and a man cast downe from the highest to the low­est, onely Haman may be a witnes: Hest: 7. If thou be poore: thy very pouertie alone is a most heauy crosse, as for the which sometimes some haue wished to make exchange of life w^t death. To be short, in what condition soeuer thou dealest, and for what matter soeuer it be, so long as thou hast to doo with men, thou fin­dest no doubt this common saying to be veri­fied, Homo homini Lupus, one man becomes a Wolfe to another: neither canst thou iudge a­ny thing to be throughly sure, or to be wel and rightly doone of thee, except thy minde be re­freshed with the remembrance of Gods proui­dence, and so thou determin for a certaintie, that thou art by the same defended and pre­serued from all perilles and dangers whatso­euer.

But goe to let vs sée further, whither in those things which a man enterpriseth by him selfe alone and farre off from all felowship and companye of men, any thing may be founde [Page]voyd of displeasure or inconuenience: or whi­ther any mans life may be so framed and fa­shioned in this world, as that he may liue frée from all troubles and perturbations. Certes no such matter shalt thou finde, whither thou lookest vpon thinges with life, or without life, or any other creatures whatsoeuer, from the which at least may not come some occasion of hurt or damage, if so be Gods prouidence doth not help and prouide for vs & for our affaires. If thou hiddest thy selfe in a house or Cotage, one pin or nayle broken or out of square may cause the whole building to fall and so ouer­whelme thée. A silly Spider slipping from her webbe into thy bosome whilest thou sleepest, engendreth there some hidden sore that gree­ueth thée. The Cat, being otherwise a dome­sticall and tame beast, vsuallye kept to kill mice, in the night flyeth in thy face and all to bescratcheth it. Thy Dog becomming madde, will no more forbeare thee then a stranger. If thou wilt séethe or roste any thing for thee to eate (as doubtles thou canst not liue without dooing of these and such like actions) a little fire perhaps maye consume the whole house: some peece of a wéede being put vnawares in­to thy pottage pot, will procure vnto thée ei­ther sicknes or death: the knife wherwith thou [Page]choppest thine hearbes or any thing els, by a little trice, wil wound thee and perhaps with­out recouerie. If thou drinkest, although it be very cleere water: yet it may be, that the well whence thou drewest it, some venemos worme hath infected with her poyson. But if it please thee to goe out of the house, one tyle fallinge downe may breake thine head and peraduen­ture thy braines: a little stone lying in the way eauseth thee to stumble and fall, and so greeuously to hurt thee. Somtimes the ayre being grosse of it self, or otherwise for the time corrupted, will hurt and impaire thy health. How many beastes thou méetest, so many eue­mies maist thou think thou méetest withall, which some way that thou wéenest not may ouercome thée, or at the least hurt thée. If thou goest in to thy garden, which thou carefully keepest, either to delight thy minde, or to ga­ther some thinges needefull to be eaten: there lyeth in a waite some scorpion, or other woorm as had to bite thée. If thou so west or plantest any thing there, besides that thou art vncer­taine of the increase, euen then when greatest hope dooth appéere, sodeinly either beasts brea­king in, or the haile falling, or the frost, or some other tempest destroyeth al that euer is, and so thou art ready to sterue for any thing [Page]there is left. The birdes which flye to and fro in the ater, are as it were so many traitours, sharping their beakes and talons, to put out thine eyes. Certainly the waspe, the Hornet, the Bee, nay the Ant, or if there be any crea­ture lesse then this, it will put thée to trouble, at one time or other. If thou goest to the wa­ters take heede that whilest thou labourest to take vp any, thou thy selfe be not taken: whi­lest thou walkest or standest vpon the bank thy foote slippe not and so thou fall into the water. If thou betakest thy selfe to a ship on the Sea, know thou ther is no moment, wherin (though there appéer neuer so great a calm) thou maist be bolde to make vnto thy selfe any certaine warrantize of life. If thou searchest for any thing on the earth, coueting to fetch somwhat from the depth beneath: whilst thou sweatest much a long time in digging, the ground aboue sodenly falling, or part of the pit chin­king or eliuing, will peraduenture smother thee. If thou goest down into a den or dunge­on; euen héere likewise whatsoeuer is aboue thée, leaneth vpon thy neck and threateneth to fall-vpon thée. If thou clime vp a stéepe hill, the tripping of thy fa [...]te will cast thée downe headlong. If thou wandrest in the valley, look warily about thée, least some hidden guife or [Page]whirlepoole doo swallowe thée, or at leastwise put thée to thy plonge. If thou art to iour­neye through the wood, euery trée standeth as a clubbe lifted vp aloft to kil thee.

And that I may once drawe vnto an end, ther is nothing extant in the nature of things, though otherwise necessary, and for many cau­ses profitable to mankinde, from the which ought not againe some dammage, yea & some­times great displeasure, continually to be fea­red. The most beautifull Sunne, and light­som starres, without the which mans life, is to be accompted no life at all, doo yet for the time bring some discommoditie with them: as when the Sunne with his vehement heate dooth debilitate and enféeble mens braines, or when togither with him other celestial bodies also by their obscurations and defectes, and by their stāding motions, doo procure vnto things below (ouer which they beare no small swaye) the causes of many alterations, yea & doo now and then diuersly affect and moue the very bo­dies and mindes of men also.

But omitting all these thinges, let vs look la [...]t of all vpon the only masse of mans bodye, and peruse the same by partes: and there is no doubt but we shall perceiue, that it is nothing els then a publike receptacle, nest and hostrye [Page]of miseries: and that how many small mem­bers there be in the body, so many kinds there are of dangers and diseases. What saide I, how many members? I might more truelye say, that to euery member are procreated in­numerable sortes of diseases. The eye doubt­lesse is a very small part in the head: but with how many maladies thinkest thou this is en­combred? There are ingendred in it the pinne and webbe, the blearenes of the eyen, the drye itch in the eye, the wart in the eye lid, the grauel in the eye, the dazeling of the eyen, the filme of the eye, the staring of the eyen, the falling of the eye lidde, the dimnesse of the eye, the poorblindnes of the eyen, the knob in the eye, the pricking in the eye, the dropping of the eyes, the squint, the swelling of the eyes, the turning of the eye liddes, the vnnaturall standing of the eye liddes, the pimple in the eye, the pearle in the eye, the scurumes of the eyen, the swelling and grossenes of the eye liddes, and who is able to reckon vp all the impediments of this sort? Now by the greeuantes of the eye alone, which yet we haue not all set downe in accompt, consider thou with thy selfe, how many and how great may be the diseases of the other members, which are farre greater and larger then y^e eye. It pitieth me doubtlesse, yea it pitieth me for [Page]mans estate & conditiō, as oft as I enter into the cōsideration of these miseries, which man carieth about with him in his little body, nei­ther can he euer shake them off. Will we or nill we, we must graunt, that ther is nothing created amongst all liuing creatures more wretched or vile then man, if (I meane) the weake disposition of the body be considered in it selfe. Which thing that we might the more easilye acknowledge, and ofte call to minde, it is ordeined by God the author of nature, that we should fetch the first beginninges of our life immediatly from crying and weeping, and againe that we should lay down the same with great sorrow and gréefe.

Seeing all these thinges are thus, from whence I praye thee, or from what matters shal wretched man haue comfort in so great distresses, if not from this knowledge, that God taketh care of vs & of our affaires, and deliue­reth vs continually out of infinite dangers? Which of vs can so much as breathe when we list, nay which of vs shalbe able to doo that, if we be not certainly perswaded of the Lordes helpe that gouerneth all thinges, and he giue vs power so to doo? For séeing there is iust no­thing any where, in the which are not moste certaine annoyances and perilles prepared at [Page]an inch, and our whol life hangeth by a twine thread, nay by a silly haire, so as a thousand (I say not diseases but) deathes doo continual­ly hang ouer our heads and wander before our eyes: doubtlesse we must not thinke, that we can abide in safetie so much as one minute of an houre, except the Lord by his wise proui­dence and gracious good wil and pleasure doth deliuer vs from al hurtful and noysom things. In that beeing borne thou wast not strangled betwéene the Midwiues handes: that in the time of thine infancie thou perishedst not by fire or water, or by some other meane through the negligence of thy parentes: that in thy childehoode and yong yeeres thou becammest not blinde or lame of thy lims through thine own folly and rashnes: that being afterward growen in age thou wast not slaine by some body that met thee & saluted thée, or that feig­ned freendship with thee, or that eat and drank with thee, or else by one that professed himself to be thine open enemy: that now thou art not beguiled, or any other way cast into dan­ger by some one that bargaineth with thée: in that thou art not molested by thy neighbors, nor iniuried by strangers: in that thou art not troubled with discommodities in mariage, which are wont to spring partly from y^e wife, [Page]partly from the children, and partlye from the cares of housholde affaires: in that thou art not stripped of thy goods: in that the might ye rage not against thee, and thrust thee from thy seate and dignitie: in that thou art not killed with the fall of thine house: in that thy meat and drink doo not hurt thée: in that thou art not wounded with the edg-toole, which thou handlest: in that no beast dooth violence vnto thee: in that thou art not drowned in the wa­ters: in that the earth dooth not open her mouth and deuoure thee: finallye in that thou art wonderfully deliuered from innumerable inconueniences, which doo dayly and continu­ally hang ouer thine head, and proceed as well from men, as from the deuill, and from other creatures, which the deuill also indeuoureth oftetimes to turne to our destruction: in all these thinges I say, which we know are wont euer and anon to come to passe, and therefore ought to iudge that they may also take effecte and be accomplished in vs, thou oughtest to admire and blaze abroad with praise the onely prouidence of God, yea & to ascribe thy whole safetie and preseruation only and alone heere­vnto. And this is that which the Psalmes doo teach, and all the sayinges of the holy fathers in the sacred Scriptures euery where extant, [Page]wherin the Lord is celebrated as 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 [Page]hand of mine enemies, &c. Psal. 33. Beholde the eye of the Lord is vpō thē that feare him, & vpō them that trust in his mercye: to d [...]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 shalbe 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 [Page]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 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 shalbe 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: [Page] 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: [Page]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 shalbe 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 [Page]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 [Page]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 [Page]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 al [...]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 [Page]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 garmēts he y^t we so many ages couereth all kinde of cre­atures, some with feathers, some with haires, some w^t 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 thē 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 y^e desart for the Israelites: he that gaue Ruth fauour in the eyes of Booz, so that he ly­censed [Page 225]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 [Page 226]water springes: he that opened vnto Sampson w [...]cied with ouercomming of his enemies, [...] co [...]duit out of the iawhone of an asse: he that matereth continually the whole dry and thir­ [...]y [...]arth: he will in no wise suffer thee to dye for thir [...]. Thou hast no house or mansiō place: he that prouideth for the snailes their shelles: [...] that hath taught the Swallowes to make the [...]e nestes most cunninglye of the earth: he that hath giuen wit and discretion to Foxes and other beastes to prouide thēselues 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 [...]o the exercise of hospitalitie: he will vndoub­tedly prouide thée a place where thou mayest safely rest. These are the thinges which we stand most in need off in our common course of life, and with the which he that courteth no­thing beyond the lawes of nature touching a sober and moderate life, may content himselfe: after which sort also the Apostle spake full wel of himselfe and of all that professe Christe, 1. Timoth. 6. Godlines, saith he, is great riches, if a man be contented with that he hath. For we brought nothing into the world, and it is certain that we can cary nothing out. Therfore hauing [Page 227]foode and rayment, let vs therewith be content. Now these thinges will God haue vs to looke for from him, and we finde by experience, that howsoeuer we bestow al our labours and tra­uailes about them, yet we attaine not vnto them but by his liberalitie. True it is indéede, that these thinges are bestowed vpon some more plētifully, and vpon other more sparing­ly: but it cannot be denied, that there is giuen vnto all so much, as is sufficient for the natu­rall sustentation of life. But if thou see'st more giuen to one then to another, yet thou ough­test to think, that there is nothing doone with­out certaine aduice and iust causes.

Thou maruellest perhaps why he hath not giuen vnto thée great riches. But beholde how wisely the prouidence of God dealeth with thee. Thy pouertie keepeth thée in an humble and thrifty estate of life, & so thou art brought to imbrace other vertues also, which spring out of these: wheras otherwise, if thou flow­edst in riches after thy desire, then becomming dissolute through immoderate superfluitie, thou wouldest apply thy minde to all manner of vices, and which is yet more greeuous, thou wouldst drawe others also togither with thy selfe into shamefull ruine and destruction. Thy pouerty is the cause, why thou imployest thy [Page 228]study in learning and supernaturall philoso­phie, which otherwise thou shouldest neuer, I beleeue, haue tasted so much as a far off. Thy pouerty causeth thee, to behaue thy self modestly towards all men, and diligently to imbrace freendship and peace: who if thou couldest challenge to thy selfe but so much as the name or title of a rich man, thou wouldest become greeuous and intollerable to all. Further he that would haue thée to be poore, the same pro­uideth in the meane time, that nothing shall be wanting vnto thee, I say, for thy necessarye preseruation. He moueth others, for the ver­tues which they perceiue in thee, to fauor thée, and to eudeuer to doo thée good. Yea and thy wife and Children (if thou hast any) by reason of thy pouertie, become more stronge and lus­ty, and are stirred vp to diligence in dooing of their duties and following of their labours, which otherwise thou wert like to haue sloth­full and vnthriftie, and rather burdensome vnto thee then profitable. Besides what a be­nefite is this, that pouertie exempteth thée from many great & greeuous annoyances, the which rich men, will they nill they, are infor­ced to goe vnder: and how great they are, no man can easilye tell, but he that hath had ex­perience of them. But it shalbe good, for thee [Page 229]to weigh more exactly the spirituall benefites also, which doo come vnto thee by thy pouerty. It giueth thée occasion continuallye to call v­pon the Lord, whilest thou requirest of him thinges necessary for thee, and knowest them to be looked for from him alone.

It causeth thee from time to time to commend thy selfe and all thine to him onelye, and wil­linglye to depend vpon him alone. It maketh thee to become resolute, so as the woord of God which thou hast heard is not choked, through the thorny cares of richesse and voluptuousnes in the feelde of thine hart. It taketh away also the nourishmente of such temptations as the deuill is woont to stirre vp in the rich men of this worlde. It ministreth a manifolde exer­cise of pacience. It encreaseth and strengthe­neth thy faith. It prouoketh thée to the con­tempte of pride, ambition, vaineglory, and of all earthly thinges, and perswadeth thée to meditate and aspire onelye after beauenlye thinges. Finally for many causes it is better for thée, when thou art in this sorte poore and needye, then if thou hadst plentye and aboun­dance of all thinges.

It would be ouer long torehearse all the causes that might be reckoned.

Thou vnderstandest therefore that it was or­deyned [Page 230]by the singuler wisdome of God, and for thy incomparable benefit, that thou shoul­dest liue contented with this thy poore estate and condition. Contrariwise thou maruellest againe, why God would haue this thy neigh­bour or any other man to be rich. But to omit this, that no man can fearch out the causes of Gods will in these things: yet wil I demaund of thee, how thou canst tell, whither the great riches wherwith thou seest him to be adorned, will he beneficiall vnto him, or rather perniti­ous. Either of them doubtlesse may come to passe indifferently, but yet this last farre more commonly then the other. For where one per­aduēture among many that are endued with riches of God may be seene, that vnderstan­deth them to be as a certaine instruement of well dooing, y^t namely he might be stirred vp by them to thankesgiuing, that he might perceiue himself to be rather a steward ouer thē then a Lord, and impart them to his needy brethren, féede the hungry, clothe the naked, comfort the sick, succour the captiue, aide ministers of the woord, and to be short laye them out to Gods glory and the help of his neighbour: yet maiest thou sée againe very many on the other side, vnto whom it appeereth plenty of riches to be giuen, that beeing vnthankfull for their bene­fites [Page 231]receiued, are despised of God, and béeing despised are by little and litle blinded, and be­ing blinded doo abuse the benefites graunted them for a time, and abusing them purchase to them-selues eternall damnation. Of these thinges we haue most manifest experimentes and examples in the holye Scriptures. Poore Lazarus is commended, the poore Apostles are praised, and they also that contemptuouslye reiected their riches not to be contēned: which all seemed so much the more redy to take their passage into heauen, by how much the lesse they were hindred with the fardels of earthly thinges. We read also of certaine rich Patri­arches, Iudges, Kings and other holy fathers: but these in the middest of so great riches con­tinued notwithstanding poore in spirit, and so vsed things present, as they would not great­ly haue cared if they had beene absent. Wher­to it belongeth that Iacob going into Mesopo­tamia, praied vnto God, y^t he would giue him especiallye bread to eate, and rayment to put on: Genes. 28. Godly Iacob was not carefull for any moe benefites: and the Lord (we see) gaue vnto him euen more then he desired. Likewise Abraham is reported to be rich, but yet so as he neuer bought ground, nor builded house. But we reade of other rich men, who through [Page 232]their great riches were brought to extream de­struction: of which sort was that rich glutton clothed in fine linnen and purple, and faring deliciously euery daye: and an other who hea­reth, that after his cofers and barnes were fraughted to y^e full, his soule should immediat­ly be taken from him: likewise the yong man which had rather forsake Christe then his ri­ches, for whose cause also Christ took occasion to treat of the infelicitie or pouertie of riche men, and amongst other thinges said. That it is easier for a Camell to goe through the eye of a needle, then for a rich man to enter into the kingdome of heauen: and other mo also, whose names the Holy-ghoast voucheth not safe to mention in his sacred bookes. And such are al­waies the greatest number of rich men, and this our age hath (alas) too too many routes of such as these.

Therfore by these thou oughtest to iudge, that it is neither hurtfull to thee, that the diuine prouidence hath apointed thee to be poore: nei­ther againe that it would be greatlye to thy profit, if it should euen now commaund thée to be rich. True indeed is that saying of the wise man, that as well riches as pouertie come from the Lord: but we may say that this also is most true, namely that it commeth likewise from [Page 233]the Lord, that a man vse them well and as he ought. And no man euer vseth them well and as he ought to doo, but he whose minde respec­teth the will of God, submitteth him self ther­unto, and resteth in the determination of the diuine prouidence. And sith in the common course of our life it is a great safegard and help to the appeasing of the greefes and vexations of the minde, to be able, as Paule speaketh of himself. Philipp. 4. to be content with the estate wherin we are, to be able for the time to be aba­sed and to excell, to be able for the time to be full and to be hungrye, to abound and to suffer want: this also is a most sure and certain con­solation, euen to waite vpon the Lord at all times by faith, for the thinges that he hath de­creed to be requisite and necessary for vs. And hitherto belongeth that notable Sermon of Christ. Math. 6. Luke. 12. Be not carefull saith he, for your life, what ye shall eate, or what ye shall drinke: nor yet for your bodye, what ye shall put on. He addeth immediatlye an eui­dent reason touching the prouidence of God, which is perceiued in the creation of man: Is not the life, saith he, more woorth then meate, and the body more woorth then raiment? as though he should say: He that hath created and yet still preserueth both thy soule and body, the [Page 234]same doubtlesse will prouide also these lesser thinges, I meane foode and rayment. There is added also another reason, where an argumēt is drawn from the lesse to the greater. Behode the foules of the aier, for they sowe not, neither reape, nor carry into the barnes: yet your hea­uenly Father feedeth them. Are yee not much better then they? Where are couched many comfortable reasons. You are much better thē the foules: there is no doubt therefore but he will much lesse forsake you then them. Fur­ther he prouideth for the birdes that take no paines at all: how much more will he prouide for you that labour lustely in your callings for whom is prepared the vse of second causes? A­gaine, he is your Father: wherfore you ought to make this certain accompt that he is endu­ed with a fatherlye affection toward you, and that the same heuenly Father, will omit none of those things, which we see to be perfourmed and accomplished by earthlye parentes. And least any man should perswade himselfe, that he could with his own labours prouide things necessarye for his life, Christe by an exquisite preuention putteth the matter cut of doubt, saying: Which of you by taking careful thoght, can adde one cubite to his stature? that is to say, Albeit ye bend all the force of your witte, [Page 235]and exercise all maner of artes and sciences, yet shall yee not be able to bring the least thing to passe, if ye be not holpen hy the diuine aid, and if the Lord giue ye not increase. For thus in Luke it is expressely added: If ye then be not able to doo the leaste thing, why take yee thought for the remnant? There followeth a more full ex­position: And why care ye for raiment? Consi­der the Lillies of the feeld, how they grow: they labour not, neither doo they spinne. Yet I saye vnto you, that euen Solomon in all his glory was not arayed like vnto these.

Our labour or wisdome are able to doo no­thing, no more then the Lillies are saide to doo any thing of themselues, while they grow: but the Lord procureth all things as well in vs as he dooth in the plants or other cretures, which are vtterly voide of reason and industrie. And he amplifieth excéedinglye the greatnes of the benefites which we are to looke for from God, and willeth vs to be of a confident minde, whi­lest he saith that the natiue beauty of Lillies is greater, then that which art (though other­wise a resembler of nature) can euer be able to expresse: yea then that was of Solomon him­selfe, whose sumptuous apparell not withstan­ding did easely surmount the glory of all other princes, as the Scripture dooth witnesse.

Wherfore we must also look constantly for thinges necessary for this life from God, séeing he giueth those thinges largely to Lillies that are not necessary, but serue in a manner for no other purpose thē for beuty onely. If so be thē he giueth more then néeds to the verye Lillies, which stand not in need of any such beuty, nei­ther are they greatly benifited by it: why will he not much more giue vnto men the thinges which this life cannot want, & with the which it is so necessarye that men should be holpen, that without them they cannot but perish?

And againe he confirmeth this matter with another reason from the lesser to the greater: Wherfore if God so cloth the grasse of the feeld which is to day, and to morowe is cast into the furnace: shal he not do it much more vnto you, o yee of little faith? In which comparison he extenuateth the nature and conditiō of grasse, that the vilenes therof being considered, our mindes may conceiue hope, that God will far more willingly & carefully regard our affaires, sith we be farre more excellent creatures, then are the sencelesse grasse. But it hath the force of a rebuke, in that he calleth them that are so carefull for y^e things of this life, holigopistous, that is, of little faith. For the sense is this: If you were endued with true faith, such as became [Page 237]them to haue that are called into the fellowship of Christ, ye would not dout of the goodnes of God: but would determine with a stedfast faith that God would liberally prouide for you. And this is it y^t he meaneth in the woords following Therfore take no thought, saying: what shall we eate, or what shall we drinke, or wherwith shal we be clothed? for 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 cānot 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 [Page 238]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 shalbe 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:

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 thē 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, [Page 239]for nothing wanteth to thē 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 [Page 240]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 vpō vs vnbewares, but that it is in the Lords hand and wil, to a­ [...]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 y^e 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 cōmence sute in lawe, thou art destitute of faithfull aduo­cates: thou art vexed in thy minde by reason of the suspected iniquitie of the iudge, y^e power of thine aduersaries and other causes: iudge­ment is very hardly pronounced against thée, [Page 241]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 [Page 242]withall. Immediatly after this rageth the pe­stilence: and héer thou must either prouide for thy self by flying away afresh, or else thou must [...]se thy selfe to most certaine death and de­struction. Beeing deliuered from the infection of the plague, thou fallest into an other disease, [...] le [...]se gr [...]euous, wherwith thou art long and [...]che tormented, and the same wipeth thée quite and cleane of all that thou hast. If any thing be yet le [...]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 [...]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 the time, we would easilye ap­proue: yet notwithstanding this will especial­ly auaile to that purpose, if we shew that euen all crosses also and calamities are wiselye and for some profitable considerations sent of God: secondly that as he hath sent them, so by him they must al againe be taken away, when and as ofte as he shall see good and expedient. Of [Page 243]this thing therfore we will now speak.

It easeth indeed somewhat the greatnes of the pains, in that the afflicted persons are per­swaded, to hope for deliuerance at all times out of their distresses from God: but I wote not how it commeth to passe, their patience is very little holpen by this meanes at that very time, wherein their paines doo still disquiet them. For inasmuch as hope respecteth things to come, and of these there remaineth alwaies some doubtfulnes, at the least this can neuer fullye be plucked away: the minde cannot by reason of the greatnes of the calamities pre­sent, so look into the commodities absent, but that the assaultes of impatience will ofttimes returne a fresh, and by little and little wax­ing strong, will at the length preuaile, in such wise that he which is distressed with anguish, shall suppose himselfe to be vtterly neglected of God, and againe he also for his part shall neg­lect all duety vnto God. To the which poynte when a man is once come, what hope can he haue any more? Least any man therefore should fall into this extreme miserye of all miseries, it shalbe very requisite for him to knowe, that euen troubles and afflictions al­so are sent of God himselfe, & that as well for iust causes and considerations, as also for our [Page 244]health and preseruation rather then for our de­struction. Which knowledge, is in very déed y^e fountaine and welspring of al consolation. For why, except y^e minde of euery distressed person be perswaded, and that throughly, that it is so: there will scarce appéer any way of recouering either patience or comfort. There is no doubt, but the holy Fathers, as oft as they seeing the ungodly wel dealt withall, and themselues to haue ill successe in all thinges, suspected that they were forsaken of God (for there are in the holy Scriptures such complaintes extant) did against these temptations fortifie and confirm themselues against distrustfulnes with this doctrine of Gods prouidence. Wherfore the same also ought to be common vnto vs, and in the like troubles we must gather from thence the like comforts and consolations.

1 To declare therfore, that euen the crosses and calamities which do encomber vs are sent of God, those things especially are very auai­leable, that haue been discoursed against Fate, Fortune, Chaunce, Contingence or Hapha­zard. For séeing it is plaine and euident that nothing at al commeth to passe by the meanes of these. and yet we thinke that calamities o­therwise are deriued especiallye from these: certainlye it is expedient, that we referre all [Page 245]thinges that befall vs, both generally and par­ticularly, whither they be good or euill, to the prouidence of God, and to acknowledge all things to be ordered and disposed by God him selfe. And this reason dooth straightwaies so teach and enforme mens mindes, that they can by no meanes be perswaded, that they shall euer be neglected of God, but y^t they are gouerned by his most wise counsell alone, and in no case or affaires to depend vpon the b [...]cke and assignement of vnappeaseable Fate or Destinie, or foolish and blinde Fortune, or vn­aduised Contingence or Haphazard.

2. But if in case the prouidence of God be so busily occupied in all thinges, and that euen in the least and most bile, as we haue in a cleer discourse proued before, when we intreated of peculiar prouidence: doubtlesse we cannot without great iniury withdrawe the aduersi­ties which we see dayly beyond our expectati­on to arise, from the power and iurisdiction of the diuine administration. For inasmuch as he hath a special care of al and singular things, neither is any creature able to doo any thing without his will and ordinance: certes what­soeuer commeth any where to passe, whither it be by men, or by the egger vnto all euill the Deuill, yet is it without all controuersie, [Page 246]that it falleth out by his appointement and commaundement.

3 Moreouer, who is he that would wishe the praise of wisdome and iustice to be taken from God? But vndoubtedlye as well Gods wisdome as iustice doo especially shine euen in these calamities, which we mort all and mise­rable creatures doo suffer héere belowe: wher­fore euen these also shall not without cause be iudged to procéed from God. Yea and it is so necessary to attribute these things to God, as it is necessarye to determine him to be verilye most wise and indeed most iust. And forsomuch as of the euils which we see to come to passe, nothing commeth to passe in vaine, or without cause, truelye we must referre the very same to the wisdome of God y^t ordereth all things, perswading our selues that the endes and cau­ses of calamities are prefixed and appointed by the selfesame wisdome. Againe, seeing it is fust to punish the guilty, and to inflict paines vnto those that deserue them, and that no dis­commodities doo arise, but we by our sinnes Haue iustly deserued greater: it is not absurd, if we ascribe our calamities vnto God, as inst­ly punishing vs for our offences. And like as we neuer at any time faile to commit sinnes, so there is no cause why we should challendge [Page 247]to our selues this prerogatine, that we ought at any time to be frée from dangers. God is e­uermore iust, and thou art euermore a sinner: worthily therefore art thou punished by God at all times, through the minislerie of what­soeuer creatures it pleaseth him to proréede a­gainst thee.

4 But sith moreouer from the euils where­with we are distressed, God taketh occasion to illustrate and set forth his glorye and power, (which is then verily doone, when both he won derfully and besides their expectation deliue­reth the godly out of trouble, and on the other side ouerthroweth their adversaries, which see­nied before vnconquerable) why should we not graunt, that our nuseries, of what sorte soe­uer they be, are tempered and qualified by him, whereof this is the appointed end, that his goodnes, power and glory may be made the more famous therby, and be spread farre and nye?

5 The thinges out of which many benefites doo come vnto vs, and chéefely spirituall, there is no man but iudgeth it méet, that we redu [...]e them vnto God the bottomlesse fountain of all goodnes. But aduersities, and those that in the opinion of carnall men are counted euills, doo oftetimes bring great aduantages to the god­ly, [Page 248]and God is wont so to dispense them, that they alwaies serue to some commoditie: wher­fore it is to be holden for a certainty, that they are sent of God himselfe to a good end.

And in all these thinges the force of the di­uine prouidence doth wonderfully aduance it selfe, and in the meane time all things farre a­boue all that can be saide, are 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 y^e 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 cōsolatiens 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 [Page 249]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 cōmeth to pass [...] 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 cōmeth to passe, and the Lord [Page 250]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 before [...] The Lord [...]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. Cōcerning y^e deuil it is manifest out of the notorious hestorie of Ioh: as chap. [...]. 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? [Page 251]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: s [...]ing [...]al indifferently are ministring spirts orde [...]ed to execute his diuine com­maundements. So Exod. 12. that night wher­in the [...] tes [...] eate the Passeouer, by the good Ang [...] 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 y^e peoble to be numbred. 2. King. 19. one Angel in y^t boast of Sennachar [...] slew a hundred foure score and fiue thousand men Act. 12. of the Angel of y^e 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 [Page 252]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 natiō, 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 i [...] for but he imagineth to destroy and cut of not [...]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: [Page 253] And I wil prepare destroyers against thee, euery one with his weapons, and they shall cut down thy cheefe Cedar trees, and cast thē 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 vpon him, and he shal be taken in my dragge or great net, and I will bring him to Babel, and will enter into iudgement with him there for his trespas, &c. To the like effect there is more chap. 26. And oftentunes shal we méet with such things in the prophets, so y^t it is not needful to repeate any more. But as we haue saide of Angels, so is it requisite also that we vnderstand it of men, namely that not onelye euill men, but good also are the instruments of the Lord woorking whatsoeuer it pleseth him. For so hath the Lord very often by good and holy Judges, Kings, and other subdued wicked [Page 254]people and kingdomes, yea and somtimes vt­terly ouerthrow them.

Of Angels and men we haue spoken: it re­maineth that we adde some thinges touching other cretures. By she, and that falling down from heauen from the Lord, as the Scripture speaketh, fiue Cities were consumed, Genes. 19 Afire by the will of the Lord running alongst the face of the earch desiroyed sourtéene thou­sand and seauen hundred seditious persons: Numb. 16. and not much before that time the sonnes of Aaron, Nadab and Abihu: Leuit 10. Two Captaines either of them with fiftye Soldiers being sent by King Ahaziah to Elias the prophet were deuoured w^t fire: 2, King. 1.

The waters of Egipt were turned into blood, and so became vnfit to be drunk, and per­nitious to fishes: Exod. 7. A little after the waues of the red Sea swallowed vp an innu­merable multitude, and euen King Pharaoh himselfe with all his hoste: Exod. 14. The garth opening deuoured Korah, Dathan and Abiram with their confederates, and their whole families: Numb. 16. The same now and then denyeth the fruites gróodilye gaped for, the Lord procuring the causes of barrennes ei­ther open or secret: as in the daies of Achab he restreyned the firmament and cloudes, that [Page 255]they should not raine vpon the earth: King. 7.

The aire oftetimes by the Lords commaun­demēt is infected, and becommeth hurtfull not onelye to the fowles and brute beastes draw­ing it in, but also to men prouoking pestilent and deadlye diseases in them: as 1. Chron, 21▪ We read that the Lord sent a plague among the Israelites, and that there died of thē seauen­tie thousand men. And in the prophets we heare often of the wicked and vngodlye, how some were smitten with the pestilence, and o­thersome threatned to be smitten. The haile, the rayne, ingendred in the aire, doo procure dearth and scarsitie of vittayl, when and as oft as the Lord will haue it so. Exod. 9.

Next by brute beastes what great hurtes and dangers are we subiect vnto? By Frogs, Flyes, Lice, and Locustes all Egipt was mise­rably vexed: Exod. 8 9.10. Many of the mur­muring Israelites were [...]lung of Sarpents and died: Numb. 21. Two Beares stirred vp by the Lord tare in peeces two and fortie Chil­dren for mocking and rayling vpon Elisha. 2. King. 2. Certaine people of the Babilonians be­ing sent by King Salmanazar to inhabit in Sa­maria were destroyed by Lyons sent of God: 2. King. 17. And the man of God sent to Ierobo­am, is saide to be deliuered of the Lord to the [Page 256]Lyon that slewe him: 1. King. 13.

And what should I stand to rehearse any more? By diuers and sundry meanes dan­gers doo ensue: but we must confesse them all to be sent by the Lord himselfe, who dooth vse the creatures that he hath made freelye and to what purposes it pleaseth him as instruments prepared to euery woorke and busines whatso­euer. Neither in very deed are al the creatures to be accounted any other then the tooles and weapons of the cheefe woorkmaister God, and second causes. And God doubtlesse, as he is almighty and the woorker of all in all, can out of those things, which are reputed of thēselues to be good, and so are indéede, when be seeeth cause raise vp discommodities vnto vs: and a­gaine on the other side, cause the thinges that are euill, and which we flie and abhor, to turne to our no small profit and commoditie. It ap­peereth therfore by these thinges, that euen all distresses and aduersities are sent of God him­selfe.

Wherfore seeing it is in no wise lawfull to resist his will, and that we are to take in good part, whatsoeuer he ordeineth by his proui­dence: we ought from hence to drawe some portion of comfort, in that we know assured­ly that all perils and dangers come from God▪ [Page 257]And so much to the two former reasons, wher­by we haue proued that crosses and calamittes are sent of God.

As touching the third reason, consider the sayinges of the holy fathers, weigh the exam­ples which propound vnto vs any that haue béene afflicted, whither of the godly or vngod­ly, and vndoubtedly thou shalt finde, that ther by dooth redound vnto God the praise either of wisdome or iustice, or rather of both of them togither. Touching the wisdome of God ap­péering in our aduersities, it is notably said of Esay. chap. 31. Woe vnto them that goe downe vnto Aegipt for helpe, and staye vpon horses, and trust in Chariots because they are many and in horsemen, because they be very strong: but they look not to the holy one of Israell, nor seek vnto the Lord. But he yet is wisest: therfore he will bring euill, and not turne back his woord: but he will rise against the house of the wicked, and against the help of thē that woork vanitie. Where the prophet reproueth those that were ouermuch giuen and addicted to humane or carnall wisoome, and admonisheth them to look rather into Gods wisdome, who dooth no­thing without certaine aduise, and with like wisdome both sendeth and remoneth aduersi­ties. For before the Lord dooth afflict any man [Page 258]with calamities, he resolueth with himselfe, what great good will grow of it either to him that suffereth, or vnto others, and likewise how and when it is expedient to deliuer the afflicted, to the great admiration of all men. Iob. 11. Oh that God would speake, and open his lippes against thee▪ that he might shew thee the secrets of wisdome, how thou hast deserued double according to right: know therfore that God hath forgotten thee for thine iniquitie. Canst thou by searching finde out the secrets of God? or canst thou finde out the Almighty ac­cording to his perfection? They are the words of Zophar the Namathite, signifying that whē God most wisely ordereth all things, yea euen in sending of crosses also, yet we cannot attain the causes of his counsell. Psal. 147, Great is our Lord, and great is his power, and his wis­dome is infinite. The Lord releeueth the meek, and abaseth the wicked to the ground. Beholde the wisdome of God in debasing and puni­shing the vngodly. Ecclesiast. chap. 8. the wise man dooth greatly wonder at the wisdome of God in beholding the thinges that are doone vpon earth, as touching the sundry euents and successe of men. But we shall better and more cleerely beholde in some one example the order of the diuine wisdome. Doubtlesse the history [Page 259]of the destruction of Egipt dooth many wayes declare the 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 [Page 260]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 [Page 261]And from hence great comfort est sones [...]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 of [...] 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 f [...]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 y^t 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 [Page 262]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 head­strong 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 [Page 263]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 excellēt 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 y^e rule of mans iudgement, and according to y^e rigor of the law (as they call it) hée requireth like for like (for otherwise y^e 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 y^t 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 [Page 264]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 [...]y are wrongfully punished, when there is no man endued with such a singuler sanctimonie, but that, if wée beleeue the Scripture (as dout lesse wée must beleeue it) hée dooth not only fall once but also seuen nay infinit times in a day, yea and now & then also hee committeth moste greeuous enormities at least wise in minde and will (which onely and alone maketh men guiltie before God, and is reputed and taken for the deed doon) further there is no sinne so light & woorthy of pardon to mans thinking, which yet were not to be recompenced with most horrible and eternall paines, if so be God would straightly examine euery thing, and sist it af­ter [Page 265]the rule of his most seuere iudgement: For we are all by nature the children of wrath: Ephes. 2. All haue sinned and are destitute of the glory of God: Rom. 3. And Psal. 130. If thou Lord wilt marke our iniquities, who shalbe able to stand? Howsoeuer therfore it falleth out vn­to those that are accounted in the number of the godly, it behoueth them certes to be per­swaded, yea euen whilest they are distressed with strange and innumerable perplexities, that they are yet louinglye and fauourablye delt withall. The Lord euen thē when he stri­keth is pitifull and forgetteth not his mercy.

Thirdly: If in cace thou hast experience dayly of the Lordes liberalitie, why shouldest thou not somtimes also feele his rodde? This thing no man will iudge to be vnequall, which at least would not incurre the reproache of in­gratitude, or take vpon him to controll Gods iustice. So Iob willingly confessed, that he was iustly afflicted with mi [...]es and stricken of the Lord, who before had had the vse of most large and ample benefites. Shall we receiu [...] good at the hand of God, saith he, and not re­ceiue euill?

Fourthly: What shal we say to this? that it is meet and conuenient that parents should somtimes correct their Sonnes, whome they [Page 266]would haue to become good men. And except they doo this, they shalbe thought to haue small care or regarde of their childrens wel­fare. After the same maner God also, the com­mon Father of vs all, dooth most iustlye, in that he euer and anon somewhat seuerelye chastiseth the godly, whom he accounteth vn­doubtedlye as his owne Children, least they should by ouermuch cockering become careles and secure, and being corrupted through long prosperitie fall to sinning, with the wicked, who haue all thinges for the most parte accor­ding to their desire. Hitherto belong that say­ing of the wise man Pro. 3. Whom the Lord loueth, him he chasteneth. Apoca. 3. Whomso­euer I loue, I rebuke and chasten.

Fiftly: Why shouldst thou think much to be afflicted héere for a while, if after thou be gone from hence, thou knowest assuredly that eternall life is prepared for thée, and that thou shalt be blessed with ioyes euerlasting? Nay it is iust and to be wished, that thou shouldest suffer héer and be molested, that thou mightest héereafter enioy perpetuall rest and felicitie. For why it cannot be, that all thinges should fall out alike, after thy desire both heere and there. For God hath so ordained. 2. Thes. 1. It is a righteous thing with God to render vnto [Page 267]you that are troubled rest with vs, when the Lord Iesus shall shewe him felfe from heauen. And Luk. 16. Abraham saith to the rich man: Sonne, remember that thou in thy life time re­ceiuedst thy pleasures, and likewise Lazarus paines: but now is he comforted, and thou art tormented, &c. 1. Corinth. 11. When we are iud­ged, we are chastened of the Lord, because we should not de condemned with the world.

Séeing therfore the afflictions that are sent, doo commend Gods iustice vnto vs, we are to be perswaded that they come not from God without cause. And héereby shall all ad­uersities become the more easie to be borne, in that we vnderstand them to be iustly layde vpon vs, and that none so gréeuous can befall vs, but that we haue deserued far more gree­uous, if so be God should weigh the greatnes of our sinnes according to his iustice.

¶ Touching the fourth reason to speak in few woords, namely that God by the calami­ties which he sendeth vnto men, taketh occa­sion to illustrate and set forth his owne power and glory, that becommeth manifest by the woordes of the Lord. Exod. 9. where a reason is rendred, why Pharaoh was so excéedinglye hardened, and so oftentimes most gréeuouslye scourged with his people the Egiptians, for so [Page 268]saith the Lord by Moses vnto Pharaoh: Let my people goe, that they may serue me. Otherwise I will at this time send all my plagues vpon thine hart, and vpon thy seruants, and vpon thy people, that thou maist know that there is none like me in all the earth. And a little after: And in deed for this cause haue I appointed thee, to shewe my power in thee, and to declare my name in all the world. Which woordes we see to be repeated. Rom. 9. But wilt thou haue me tell thee more plainely, how the glorye of the Lord was aduanced by the afflictions of the Egiptians? Then consider with thy selfe, whi­ther this thing dooth not make greatlye to the celebrating of the name & power of the Lord, that he shooke so mighty a people, so quicklye, and by strange meanes that were neuer heard the like, and at the length togither with their King and his whole armies vtterly destroyed them almost in a moment: Who would not heere honour and reuerence the wonderfull power of God, and acknowledge him to be the onlye God almightye reigning in heauen and in earth? But much more on the other side dooth the power of God shewe foorth it selfe in that so sodaine and vnlooked for deliuerance of the people of Israell, which were so greatly de­iected and cast downe: by reason whereof the [Page 269]Lord also would afterward alwaies challenge to him selfe most soueraigne praise, repeating this oftetimes to Moses and other of the Fa­thers: I am the Lord, which haue brought you out of the land of Egipt. In like maner, if now also the Lord dooth one while erect, and an o­ther while deiect Kinges and Kingdomes: or if so be he draweth thee at the last, who art in respect of thy body in very good health, and in­creased with large possessions and honors, into sicknes, or spoyleth thée of thy goods and dig­nitie thou oughtest to iudge, that all this is doone to this end and purpose, that the Lord hath appointed in thée to set forth to the world his power to be séene, which againe he will make to appéere more glorious, whē al things being now past hope of recouery, and all doo vtterly dispaire of any helpe, he shall restore thée againe to thy former health, riches and dignitie, to the incredible admiration of all men. So in Iob, so in many others would the Lord haue his power to be séen, and dayly still dooth he procure the like examples to be set be­fore our eyes, that it might alwaies be found true which the blessed Virgin sang: The Lord hath shewed strength with his arme, he hath scattered the proud in the imagination of their hartes. He hath put downe the mightye from [Page 270]their seate, and hath exalted the humble and meeke. He hath filled the hungrye with good thinges, and the rich he hath sent empty away. Hitherto must it be referred, that holy men beeing plondged in perilles and dangers haue béene wont to pray vnto God, that he would deliuer them for his holy names sake: that is to saye, that his glorye and power might by their maruailous deliuerance be aduanced, and celebrated of all people.

Now the fifth reason stretcheth most largelye of all other. The Holy ghost dooth euerye where in the sacred Scriptures signifie and de­clare the great and manifolde vtilities which come by aduersitie, which also the godlye doo with déep and aduised consideration mark and obserue, and chéefely they holde a true & right opinion of Gods prouidēce. It is not (I grant) euery mans case to perceiue and sée by and by, how and after what sorte crosses and calami­ties are sent for our good: but it behoueth vs to be enlightened in the spirit of our mind, and the cloudes of carnall cogitations to be scat­tered and driuen away, before we can vnder­stand and knowe the spirituall commodities that are setled in our miseries. For why: flesh and blood or our reason cānot otherwise iudge, thē that afflictions are signes of Gods wrath, [Page 271]and that God when he striketh séeketh our de­struction and confusion. Wherupon the wic­ked can very hardly in this behalfe receiue any comfort, as the which, when they perceiue no­thing but the anger and displeasure of God, doo rather cursse and detest God as a cruell and inflexible iudge, then humble themselues vnder his mightye hand in acknowledging their sinnes. Wherby it commeth to passe that at length falling into dispaire, whilest they continually tosse to and fro in their minde the signes of their ineuitable condemnation, they doo nothing els being drowned in the depthe of all euills, then perpetually heape one mischéef vpon an other. We therfore will gather the commodities of afflictions out of the Scrip­tures, not all verily, but so many as we com­monly méete withall, and are most apparant, and which euen the vngodly for the most part, if they were touched with any care of their own saluation, and not vtterly blinded, might be able to perceiue.

1 First: It is profitable that men should somtimes be scourged of the Lord, to the end they might be humbled, and conteined in the dueties of modestie and temperance, and in no wise lifted vp by the reason of their other commodities, if they haue any. Psal. 119. It is [Page 272]good for me, that I am brought lowe, 2. Cor. 1 [...]. And least I should be exalted out of measure through the excellency of reuelations, there was giuen vnto me a prick in the fleshe, the messen­ger of Sathan to buffet me, that I should not be exalted aboue measure. For this thing I be­sought the Lord thrise, that it might depart from me: and he said vnto me, My grace is sufficient for thee.

So also oughtest thou to iudge of thy selfe. Although thou béest rich, although thou be descended of noble parentage, although thou beest learned, although to be short thou art a­dorned with many other notable giftes: yet he to verye good purpose applyeth vnto thee some steine of dishonesty, or layeth some losse or dammage vpon thee, and all because thou shouldest not be extolled aboue measure, and despise the rest of thy brethren.

2 By afflictions the Lord proueth them that be his, and looke whom he findeth valiant and constant, he crowneth And to be proued of the Lord is so farre off from beeing hurtfull vn­to vs, that we ought rather to take it as an argument of his loue and good wil toward vs. Hither to belong these places. Prouerb. 17. As is the fining pot for siluer, and the furnace for golde, so the Lord tri [...]th the hartes. 1. Pet. 1▪ [Page 273] Now for a short time ye are in heauines through manifolde temptations (if neede require) that the triall of your faith, being much more preci­ous then golde that perisheth (though it be try­ed with fire) might be found vnto your praise, and honour and glory, at the appeering of Iesus Christ. Iam. 1. My brethren, count it exceeding joy, when ye fall into diuers tentations: knowing this, that the trying of your faith bringeth forth pacience. And againe: Blessed is the man, that endureth tentation: for when he is tryed, he shall receiue the crowne of life, which the Lord hath promised to them that loue him. Let no man say when he is tempted, that he is tempted of God: for God cannot be tempted with euil, neither tempteth he any man. To witte vnto euill. For the deuill and our concupicence doo tempt vnto euill, and to the destruction of the soule: but God tempteth or tryeth to saluati­on. After which sort he tried Abraham, Gen. 22 and other of the Fathers, Exod. 16. Deut. 8. Howbeit looke whome he trieth, to them he giueth strength, whereby they may be able to stand fast and ouercome in the middest of their conflictes, according to that saying. 1. Cor. 10. God is faithfull, which will not suffer you to be tempted aboue your strength, but will togither with the tentation make a way, whereby ye [Page 274]may be able to beare it.

3 Troubles and aduersities doo cause thée to set thy minde vpon thinges profitable, they make thée more wary and wise, they prouoke thee to ensearch and learne those thinges that are good and holesome. Esay. 26. Also we, O Lord, haue waited for thee in the way of thy iudgementes: the desire of our soule is to thy name, and to the remembrance of thee. With my soule haue I desired thee in the night: and with my spirit within me, will I seek thee in the morning. For seeing thy iudgementes are in the earth, the inhabitants of the worlde shall learne righteousnes. Psal. 119. Before I was troubled, I went astray, but now I haue kept thy woord. And in the same place: It is good for me, that I haue beene in trouble, that I might learne thy statutes.

4. Afflictions bring those that are exercised with them, especially ouerlong, to the cōtempt of earthlye thinges, and kindle the desire of heauenly. Phillip. 1. As alwaies, so now also Christ shalbe magnified in my body, whither it be by life or by death. For Christ is to me life, and death is to me aduantage. And immediatly after: I desired to be losed, and to be with Christ. 2. Cor. 4. For our light affliction which is but for a moment, causeth vnto vs a far most [Page 275]excellent & an eternal waight of glorye: while we looke not on the things that are seen, but on the thinges which are not seene. For the thinges which are seene are temporall: but the thinges which are not seene, are eternall. And straight­waies: For therfore we sigh, desiring to be clo­thed with our house, which is from heauen. Moe thinges are there dispersedlye to this ef­fect. Some there be also Rom. 8. For I count that the afflictions of this present time are not worthy of the glory, which shalbe shewed vn­to vs. For the feruent desire of the creature wai­teth, when the sonnes of God shalbe reuealed. It followeth immediatly: For we knowe that euery creature groneth with vs also, and trauai­leth in paine togither vnto this present: and not onlye the creature, but we also which haue the firste fruites of the Spirit, euen we doo sigh in our selues, waighting for the adoption, euen the redemption of our bodie.

5 By thine afflictions thou hast a certaine proofe, that thou art entirely beloued of God, and art numbred amongst his déere Children, being graffed into his house and family. Pro. 3. My Sonne, refuse not the chastening of the Lord, neither be greeued with his correction. For whom the Lord loueth, him he correcteth, euen as the Father dooth the childe in whome [Page 276]he deliteth. Wherunto as a faithfull interpre­ter the Apostle addeth Heb. 12. If ye endure chastening, God offereth him selfe vnto you as vnto sonnes: for what sonne is it whome the father chasteneth not? If therfore ye be without correction, whereof all are partakers, then are ye bastardes and not sonnes. Seeing then wee haue had the fathers of our bodies to correct vs, and we gaue them reuerence: should we not much rather be in subiection to the Father of spirits, that we might liue? Deut. 32. The Lord will iudge his people. Ezech. 9. The Lord com­maundeth the smiters to begin at his Sanctu­ary. 1. Pet 4. The time is come, that iudgment most begin at the house of God. And for this cause is the Lord saide oftentimes in the scrip­tures to visite his people, whilest he striketh them: namely for that a fatherly chastisement though it be somewhat sharpe and seuere, is a token of good will and care for the safetye and welfare of the children.

6 Thou hast also this profit and commodi­ty. If thou be afflicted in this present worlde, it is a signe, that God will blesse thee, and frée thee from all paine in the worlde to come. Of which matter we haue also spoken somewhat before. To the which maye be added that say­ing of Christ Iohn. 16. Verily, verily I saye vnto [Page 277]you, ye shall weepe and lament, but the worlde shall reioyce. And ye shall sorrowe, but your sorrow shalbe turned into ioy. A little after: And your ioy shall no man take from you, &c.

7 It is good euen for this cause sometimes to suffer the crosse, that afterward prosperitie may become the more sweete and plesant, and also that the minde might be instructed how to behaue it selfe as well in prosperitie as aduer­sitie: in the one, that it be not lifted vp aboue measure: and in the other, that it be not cast downe more then is meete. Hitherto belon­geth that moderation of the Apostle, whereof he speaketh. Philip. 4. I haue learned in what estate soeuer I am, therewith to be content. I knowe how to be abased, and I knowe how to abound, euerye where and in all thinges I am instructed, both to be full, and to be hungrye, and to abound, and to haue want. I am a­ble to doo all things through Christ that streng­theneth me. Also 2. Corinth. 4. We are afflicted on euery side, yet are we not in distresse: we are in pouertie, but not left destitute: we suffer persecution, but are not forsaken therein: we are cast downe, but we perish not.

8 By afflictions God would haue thée to féele in thy selfe, what the state and condition of others is that are afflicted, and how and af­ter [Page 278]what sorte they may be affected in their mindes: to the intent thou maist take occasi­on thereby to doo good vnto them, as time and opportunitie shall serue. Wherupon the Apo­stle commendeth the Phillippians, telling them chap. 4. th [...]t they had doone well, in that they had communicated to his affliction, and were carefull for him: of whom he had saide before: chap. 1. that they suffered for Christ, hauing the same sight, which they saw in the Apostle, and euen then heard to be in him. Certes they that felt the like discommodities, were no doubt so much the readier to put to their helping hand. Neither can he iudge what it is to suffer ad­uersitie, who hath him selfe neuer suffred any.

9 God bringeth thee by many tribulations to the amendment of thy former life, for some are found to be of such a nature, that they can­not be reclaimed & brought to a better course, but by stripes. 1. Pet. 4. For asmuch as Christ hath suffered for vs in the flesh, arme your selues likewise with the same minde, which is that he which hath suffered in the fleshe, hath ceassed from sinne, that he hence forward should liue (as much time as remaineth in the flesh) not af­ter the lustes of men, but after the will of God. And in the end of the same chapter: Wherfore let them that suffer according to the wil of God [Page 279]commit their soules to him in wel dooing, as vn to a faithfull creator. In the Prophets we read oftentimes, that the Lord striketh to the end he might heale. Esay. 19. The Lord shal smite Egipt he shall smite and heale it: and they shall return vnto the Lord, and he shalbe intreated of them, and shal heale thē. Hos. 6. The Lord spoyleth vs, and he wil heale vs: he woundeth vs, and he wil binde vs vp. After two daies he wil quicken vs, and in the third day he will raise vs vp, and we shall liue in his sight. And we shall haue know­ledge, and inde [...]er our selues to know the Lord.

10 It is expedient for thée now and then to be scourged, that thou mightest be moued to intreat the Lord for his helpe, to sing prayses vnto God, and that thou mightest be occupied in other such like spirituall exercises, who other wise, if all things should fall out alwaies ac­cording to thy desire, wouldest scarsely so much as think of calling vpon Gods name In the Psalmes there are extant inumerable testimo­nies: and in the histories we may see euerye where how the Israelites, whilest they enioyed peace and prosperitye, became carelesse & neg­ligent: but afterward when they were beset with their enemies round about, or other­wise gréeuouslye scourged of the Lord, they were stirred vp to call vpon God for helpe, to [Page 280]to praise God, &c.

11 God hath appointed thée to be vexed with miseries and calamities, to the ende that in thée might shine and appéer pacience, long suf­ferance, experience, hope, and many other such notable vertues, which for the most part are knit togither, and doo mutually follow one another. Rom. 5. We reioyce in tribulations, knowing that tribulation bringeth foorth paci­ence, and pacience experience, and experience hope, and hope maketh not ashamed.

12 Adde héereunto, that there redoundeth some commoditie by thine afflictions euen vn­to others also, at the least there is deriued vn­to them therby an occasion of well dooing. In which behalfe doubtles the prouidence of God deserueth no smal commendation. God would therfore haue thee, to be greeued with pouer­tye, sicknes, captiuitie, or any other aduersi­tie, to the end that all thy neighbors and kins­folkes might haue matter to exercise the du­ties of charitie, and to helpe thée and such as thou art by all the meanes they can. Which woork is full of spirituall profit and commodi­tie. And for this cause the Lord foretolde, that we should neuer want the poore. Hither to tend all the places touching liberalitie towards the poore, the sick, the naked, fatherlesse children, [Page 281]Widowes, Wanderers, and others by what meanes soeuer afflicted and distressed. Which if they were not, there should be taken from them to whome the Lord hath giuen great wealth and substance, all matter and occasion of well dooing. Therefore euen for this cause perhaps would God haue thée to be pinched with aduersitie, and to stand in neede of other folkes helpe.

13 This spirituall fruit also doo others reap by thine afflictions, namelye that so long as they perceuie thee to be humbled by the Lords rodde, they conceiue no slender feare of y^e Lord in their mindes: and this feare bringeth foorth sptrituall wisdome, whereby they beware by all means possible that they fal not into sinne, and so be cast down into the like dangers. For euen immediatly, whosoeuer seeth an other to be any thing sharpely afflicted, he is enforced to conclude with him selfe, that the like trou­bles abide for him also: and that whatsoeuer befalleth vnto any one to daye, the same is to be feared of him to morrowe. And this doubt­lesse is a singular spirituall benefite. For so dooth Christ propound vnto others the ende of those that were killed with the fall of y^e towre in Siloe, Luk. 13. and he threatneth that all vn­lesse they repent, shalbe be destroyed in like [Page 282]maner. So the Apostle 1. Corinth. 10. propoun­deth the example of those that were plagued of God, as namely the woorshippers of images, committers of fornication with strange wo­men, murmurers against God, which all he saith were seuerely punished of God for a war­ning and admonition vnto vs. And he addeth to very good purpose: Let him that thinketh he standeth, take heede least he fall.

14 What if so be God (to conclude) when he sendeth aduersitie, when likewise he giueth vnto thee being set in the middest of many ca­lamities, strength, pacience, long sufferance, hope, &c. wil haue thèe to be set forth as an en­sample, for others to follow and imitate in their afflictions? For why, by this meanes, thy miseries shall not onely become very pro­fitable to thee alone, but also vnto others. To this effect we reade Iam. 5. Take, my brethren the Prophets for an ensample of suffring aduer­sitie, and of long pacience, which haue spoken in the name of the Lord. Beholde we count thē blessed which endure. Ye haue heard of the pa­cience of Iob, and haue knowen what ende the Lord made. For the Lord is very pitifull and mercifull. 1. Thess. 1. And ye became followers of vs and of the Lord, receuing the woord with much affliction, and ioy of the Holy-ghost. So [Page 283]that ye were as ensamples to all that beleeue in Macedonia and Achaia. Againe in the same Epistle chap. 2. Yee, brethren, age become fol­lowers of the Churches of God, which in Iudea are in Christ Iesus, because yee haue also suffred the same thinges of your owne cuntry-men, euen as we did of the Iewes, &c. Loe the fortitude, pacience, long suffering, and other vertues of the Saints are set before the eyes of the afflic­ted to be followed. Thou therfore whosoeuer thou art, that canst iudge rightly of Gods pro­uidence, consider with thy selfe in most earnest wise, what becommeth thèe to doo in aduersi­tie, remembring that God hath appointed thee at this time to be an example of pacience and suffring vnto others. Neither truely is it sufficient, that the notable vertues of those that haue beene famous this way certaine a­ges past should be laide before the afflicted: but it is very behouefull also that some liuelye ex­amples of the time present should be set before their eyes, whose actions being throughly marked by our eyesight haue much more force in them, then the shadowing out of other mens deedes by what speech or eloquence soeuer. But who is able to comprehend in woordes all the commodities, which doo growe out of afflicti­ons? As we can by no meanes searche into [Page 284]the counsell of the Lord, why namely he dooth euery thing after this or that manner: so nei­ther can the weakenes of mans minde attaine vnto all the commoditie, especiallye spirituall, that come by crosses and calamities. Euery man may to his power at times conuenient by the continuall reading of the Scriptures, and by the sayinges and dooinges of the godly, especially when they are afflicted, gather and note other things, which are agreeable to this purpose. It suffiseth vs to haue declared these thinges, to confirme that which we purposed, namely that out of calamities great commo­dities doo come vnto vs, and therfore that we are not without cause to be resolued, that af­flictions are sent of God himselfe: which we suppose to auaile greatly to the commendati­on of the diuine prouidence, and likewise to the matter of comfort and consolation.

But now the matter required, that we should reckon vp on a rowe the sundrye sortes of calamities and afflictions, and gather out of those thinges that haue hither to beene said, comfortes and consolations from the conside­ration of Gods prouidence, by the which we haue proued crosses and calamities to be sent to declare the wisdome and righteousnes of God, to illustrate his glory and power, and for [Page 285]our manifolde profit and commoditie: but partlye because that were an infinite lahour, and partlye for that the comfortes which do [...] heale any one affliction, may all fitly he appli­ed likewise against y^e other miseries not great­ly vnlike, at the least all one in this, that they doo excéedingly greeue and torment men: ther­fore we will drawe the discommodities & prin­cipall perplexities of mans life as it were into certain heads or fountaines, and wil also com­pose certain consolatory reasons, as occasion and opportunitie shall serue. And this thing how may we better or more conueniently ac­complish, then if we follow the way and order of teaching foreshewed by the Holy-ghost him selfe? whom whoseuer followeth, cannot goe astray, and with whome a man in speaking a fewe woordes, is deemed to haue vttered ma­ny thinges abundantly. For where the Holy-ghost speaketh, in greatest breuity, is greatest length and prolixitie: and vnder the speciallest want of woordes, lyeth hid most large plentye of spirituall doctrine. And this vertue of the Holy-ghost we may beholde as well in many other places, as also in the Psalme 107. wher­in there are breefely indéed, but truelye if we looke more neerlye into the matter, most plen­tifully described certaine aduersities, into the [Page 286]which wretched men doo fall somtimes by the wil of God, and from the which they are again by the will of the same God wonderfully deli­uered. And certes it is wholy occupied in the commendation of Gods prouidence, so that there could not be found any in all the bookes of the Bible more fit and agreeable to our pur­pose. Wherfore we will vndertake to expound the same now at this present: which if we shall doo, not to so good a purpose as we desire, yet at the least we hope to some fruit and com­moditie of the godly. And first forso [...]the we will premise some thinges touching the argu­ment of the Psalme, that all things may be­come the more clèere and euident.

Who was the author of this Psalme, it appeereth not, sith there is no name prefixed vnto it. Certainlye that it is a woorke of the Holy-ghost, and put forth by some nota­ble man of God, it is out of controuersie. It might be reckoned amongst the Psalmes of Dauid, as many will haue all those that haue no title prefixed vnto them to be counted for such, except peraduenture it may be thought to be of the number of them, that were vsed to be sung after the returne from Babilon: of which sort that some are extant, it is easie to iudge.

But neither hath this present Psalme any title among the Hebrewes, wherby may be ga­thered any certainty either touching y^e occasi­on or vse of it. Though indéed the Greek books cary prefixed Alleluia, which woord offreth it selfe oft times in the Hebrue in maner of a ti­tle set before, and it sheweth y^t such Psalmes were amongst other chosen out to praise Gods goodnes, mercy, power, & to giue him thanks. For the woord [...] in Hebrue signifieth as much, as when we say, Praise the Lord. It is compounded of the woord [...] which signi­fieth, to praise, to reioyce, to shine, to illumi­nate, and of [...] which is one of the ten notable names of God, and it signifieth the Lord, de­riued, as many will haue it, of [...] or [...], which is to be, applyed vnto God because he giueth vnto all thinges their béeing. Augustine reporteth, that Alleluia is twice prefixed, and he addeth an interpretation, why it is so: but sith thou seest that it is not so much as once found in the Hebrue, thou perceiuest that his labour is in vaine, and that Augustine was de­ceiued by some impudent persons, which durst of their owne heads now and then foiste in or pluck out some things, clean contrarye to the trueth of the Hebrue, when yet there was no néed, neither was it expedient.

Now what is conteined in this Psalme, or how many partes there he of it. It teacheth especially, that in all things that come to passe héere bylowe, the prouidence and mercye of God doo mightily preuaile, and therfore that it ought of all men diligently to be considered, that they might take occasion therby to praise God and giue him thankes. And to the end he might declare and shewe, how and after what sorte we ought to obserue Gods prouidence and goodnes in all things, he propoundeth cer­taine euident examples, to wit how some men are seene oftentimes by the will of God to be pressed downe with most greeuous calamities, and the same againe, when they haue called vpon God for helpe, to be mercifully deliuered out of their miseries. By means wherof doubt­lesse men may throughlye he perswaded tou­ching Gods prouidence and mercy, and ought all to be mooued to praise and magnifie God. Full wel saith Rabbi Dauid Kimhi the Hebrue that in this Psalme it is taught, that nothing is doone among men by Chance or Fortune, but that the wicked by Gods prouidence are afflicted for their sinnes, and againe that the same by Gods mercy are set at libertie, that so they might necessarily sing praises vnto God. But much more cleerely will this whole [Page 289]matter be perceiued, if we shall bréefelye vn­fold the number and order of the partes of the whole Psalme. In the first place is put the proposition, and euen a breefe summe of the whole Psalme, wherin he inuiteth all people to praise God for his singular goodnes & mer­cy. This proposition is conteyned in the two first verses. Then followeth the confirmation, wherin he proueth, by certaine memorable ex­amples, and drawen for the most part out of the common course of life (for why these are most apt and fit to teach) how the prouidence and mercy of God are apparantly to be séen in al things. The first example is touching those that are pressed with pouertie, and béeing dri­uen out of their natiue cuntry are enforced to wander, and to suffer bannishment: whome yet the Lord by his mercy succoureth in proui­ding them a place where they may rest. This example is accomplished in fiue verses, wher­unto is added a conclusion hortatorye, consi­sting of two verses, wherin all men are inui­ted to sing praises vnto God for such a woorke. The second example is touching them that for some great offences or other causes are cast into prison, and yet neuerthelesse are by the Lord in his good time set at libertie: handled likewise in fiue verses, with a conclusion hor­tatory [Page 300]also, as before, annexed in two verses. The third example is of such as for their wic­ked and vngodly life are punished of God with sundry diseases laid vpon them, but are again through Gods mercy restored to health. It is cōprised in foure verses, with a distichon added in stéed of a conclusion hortatory. The fourth example propoundeth the dreadfull dangers of Saylers and Seafaring men, and how God yet in the mean time doth mercifully saue and preserue them. There are of this eight verses, with a distichon added in steede of a conclusi­on hortatory. The fifth proofe is va [...]iable and mixt: for it propoundeth examples of great al­terations in cuntries, common-weales, noble men & commons, and héerby (for because some region or cuntrye is made now barren, now fruitfull, and againe cleane contrary of fruit­full barren: likewise some people becommeth one while strong and mighty, and again in the turning of a ha [...]d weakened and cast down: further Princes are euen now placed in the highest dignitie, and within a while after are throwne downe headlong to the ground: also the cōmons being before oppressed are set frée) declareth that the prouidence and goodnes of God are highlye to be magnified and extolled. These thinges are discoursed in ten verses, [Page 301]without any hortatory conclusion following: and so endeth the confirmation.

Lastly there is one verse added to be taken for a Conclusion of the whole Psalm, and that so much the more rightly, because that in one woord it repeateth the summe of all that hath beene said, yea and answereth most finely and sitly to this proposition. By these things eue­ry man may easilye iudge of the matter and partes of this Psalme.

If thou wouldest know the kinde of the ac­tion or cause, then seeing that both in the be­ginning and end, and oftetimes also in the middes we perceiue open and manifest exhor­tations, and that all thinges tend to this pur­pose, namely that men might be stirred vp to praise God for his excellent goodnes, shining most cleerely in all thinges, it is a plaine 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 [Page 289]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 y^t 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 afflictiōs. Many other places will we discouer in the discourse it selfe. But to this end cheefly doo all these thinges tend, y^t 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 [Page 293]Holy-ghost speaking by the prophet to euerye company and assembly of the godly, whersoe­uer and by what occasion soeuer they shalbe gathered togither. Whither it be in y^e 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 [Page 304]God. Wherfore the Greck interpreter trans­laketh it Krestos that is to say, good, profita­ble, peaceable, gentle, tweete: after which sort also Augus [...] readeth it Suams Sweere. The minde therfore hearing that the Lord is good, ought in [...]n [...]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 [...]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 [Page 305]might be sanctified.

Let them speake which are redeemed of the Lord, whom he hath redeemed from the hand of the oppressor.) Let thē 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 y^t 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, [Page 296]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 thē 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 [Page 297]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 [Page 308]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 y^t 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 [Page 309]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 [Page 300]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 [Page 287]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 Holy­ghost 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 [Page 312]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 Ʋirgal: 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 ex [...]imples of such as, whilest they haue prayed, haue béen made pertakers of [Page 313]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 y^e cause [Page 304]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 y^t 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 [Page 305]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 thē selues b [...] 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 obe [...] 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 [Page 306]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 vn­ [...]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 [Page 307]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 y^e 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 d [...]o [...]e all men held captiue, as ap­péereth Rom. 7. [...]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 [Page 308]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 were sent vnto them, as Christ also him selfe casteth in their feeth.

But this is not all: for euen after the gos­pell was reuealed, wherin it was propounded that they should repent, and beleeue in Iesus Christ, and through him obtaine remission of sinnes, they despised this counsell of the Lord. And therfore also the Lord humbled their hart through heauines, whilest namely he permit­ted them to fall into greater sinnes and abho­mination, and to be vexed and abased by their hypocriticall woorkes, and that truelye with­out any fruit at all. For why by their most painefull and laborious obseruations of the lawe and traditions they were so far of from receiuing any reward, that they also the more offended: & so they stumbled y^t they fell down, and there was none able to helpe them vp. Not Moses, not Elias, no nor any mortall man liuing. And yet if any of them were pricked in [Page 309]their hartes at the preaching of Peter or Paule, so as they asked what they should doo, as we read Act. 2. that some did: and if they craued mercy through Christ, God then no doubt had pitie on them, he deliuered them from the cap­tiuitie of sinne, death, the deuill, and restored them into the libertye of faith, life and the Holy-ghoste.

Howbeit we maye not vnderstand these thinges of the Iewes alone, as though they onely had sustained spirituall captiuitie, and were deliuered from the same. Augustine in­terpreteth it of euery one that féeleth himselfe bound, so as he is letted from well dooing. He cryeth out, saith he, in this necessity to the Lord The Lord deliuereth him out of his necessities, he breketh the bands of difficulty, & setteth him a work with equitie: it begineth now to be easie vnto him which before was hard & difficult, as to abstaine from euils, not to commit adultrye, &c. The Lord could giue vs this without diffi­cultie: but if we had this without difficultie, we should not acknowledge the giuer of this bene­fit. For why if he could do a thing so soon as he would, and felt not his affectiōs striuing against him, neither his soule ouerburthened with bands to be wounded and hurt, he would attribute to his owne strength, that he felte himselfe able: [Page 310]and so the Lord should be abridged of the praise of his mercies. So much saith Augustine. But we doubtles will expound it grossely, after the same way that we haue begun, of y^e outward perils and dangers which are wonte oftetimes to fall out in this life, and from the which all men through the Lords goodnes are deliuered.

This is therfore the second proof to declare that the Lords goodnes and mercy shutteth in all things, borowed from the example of those that for any cause whatsoeuer are drawen in­to prison, where infinite miseries are to be en­dured▪ fith they liue there in very do [...]e as per­sons now quite cast out from all fellowship of men, and bannished the whole world: and yet in the meane time cannot tell whither they shall euer be deliuered or no. Which aduersi­tie doubtles is not without cause accounted one of the greatest miseries that can happen vnto man. And therfore would the Holy-ghost expresse and declare this wofull state and con­dition with most choice and picked woordes.

First he saith, That they sit in darknes And this no doubt is a cace most hard, to be barred from the sight of this common light. Secondly, In the shadow of death: he meaneth that that state of life dooth not much differ from death, yea and that euen death somtimes is to be [Page 311]wishes in comparison of such miseries. Who addeth yet further, Beeing fast bound in mise­rie and yron: he giueth to vnderstand that ma­ny other miseries are annexed to imprison­ment: as yron pinching and wringing hard di­uers partes and members of the body, as the necke; the handes, the feete: likewise hunger, thirst, colde, lack of lodging, want of s [...]eepe; the lothsomnes of vermine and filthy sauours, di­seases, the company and counsell of men reme­ued, their helpe and succour denied, finally all things taken away that might serue for any manner of solace or comfort. And so are all thinges heere set downe in these fewe woordes; as that they might moue vs the more willing­ly to take pitie of them that are kept in prison, and that we might the more neerly be acquainted with their miseries.

Because they rebelled) The cause of the ca­lamitie s [...]it of God is by y^e way put in. There are indeede diuers and sundry causes, for the which men are brought into captiuitie: but héere is one: named as cheefe, to witte the con­tempt of Gods woord; or disobedience against God, which sinne is in trueth the original and wel-spring of all euils. They that contemne the woord of God, it cannot be, but that they fall into many other horrible sinnes also, for [Page 312]the which they are at the length drawen into prison. And so howsoeuer a man deale, it be­houeth him to referre all other sinnes to the contempte of the woorde as to the first princi­pall cause, yea and the penaltie also which is incurred therby, must in like manner be refer­red to the contempt of the woord We learne out of this cause after this sorte declared:

• 1, That calamities are sent from about, and that by the iust and good will of God.
• 2, That they are sent for our sinnes, that in our punishment Gods iustice may appeer.
• 3, That God dooth greeuously punishe the contempt of his woord: touching which matter there are many testimonies extant in the Scriptures.
• 4. That God dooth most seuerely punish those that doo not only contemne the counsell of the Lord and his knowen trueth, but also abhorre it, handle it dispitefullye, and besides seeke to suppresse and extinguishe it

But if so be we would looke, when we are afflicted, aswell in­to our sinnes, as into Gods iustice, which doth too too lightlye punishe vs in respect of our de­serts certes there might be raised from hence no small matter of comfort.

And he humbled their hart.) An amplifica­tion of the miseries wherwith captiues are o­uerwhelmed, from the greater effect of Gods [Page 113]wrath. As though it were not enough for wretched men to be tormented through-out their whole body, the Lord will haue them al­so to be vexed in their hart & minde, that now there may be no part of man lefte free for to feele any ease or comfort. So then all hope of help and succour is described to be taken from these men, and nothing to remaine but vtter desperation. And although the hart be gree­uously tormēted with sorrowes and heaunes for outward and temporall thinges, as for the losse of house, goods, wife, children, &c: yet is it most of all perplexed, when the minde and conscience is shaken with the greatnesse and horror of sinnes, and with the contemplation of the most seuere iudgement of God. For why? an vnquiet minde and a troubled consci­ence, is a most cruell hangman & tirant. But thou seest that it is most cleerelye saide heere, that the Lord himselfe humbleth their harts: wherfore we learne againe heere in this place:

• 1, That miseries of all sortes are sent of the Lord.
• 2, That miseries are sent for sinnes, and not only externall, but also internall, where­with the conscience is troubled.
• 3. That no helpe or succour can doo vs any good, but so far-foorth as the Lord hath ordained.
• 4. That in seeking first and before all thinges for helpe, [Page 314]we must seeke it rather from the Lord, then from any creatures.

First seeke the Kingdome of God, saith he, and all these thinges shall be ministred vnto you. And: Except the Lord buylde the house, they labour but in vaine that builde it, &c. Psal. 127.

And when they cryed.) The second part of the proofe touching their deliuerance. And the verse is interlaced. It is to no purpose to re­peate the thinges that haue beene before de­clared.

For he brought them out.) Beholde againe the Lord dooth all in all. He woundeth, and he healeth: he maketh the hart sorie, and he ma­keth it merrie. Albeit it may seeme that second causes doo somewhat to the deliuerance of the afflicted: yet y^e matter commeth to this point, that all things ought to be ascribed onely vn­to the Lord, to whom it seemeth good to woork effectually by second causes as by fit tooles or instruements. So Peter Act. 12. was indéede by an Angell brought out of prison, and yet af­terward beeing returned to the brethren he telleth them how the Lord had deliuered him.

15 Let them therfore confesse before the Lord his louing kindenes, and declare his wonderfull woorks before the Sonnes of men.

16. For he hath broken the gates of brasse, and [Page 315]brast the barres of yron asunder.

A conclusion hortatory, as in the proofe be­fore going, with a repetition of y^e cause draw­en from the premises, for the which all men ought to [...]ing praises vnto the Lord. But inas­much as h [...] [...]eth heere inespeciallye with those men, that are endangered for the con­tempt of the woord: this place is diligentlye to be noted for the time that now is. For vn­doubtedly we ought to iudge, that as impri­sonments, so also all other publike calamities whatsoeuer, happening thick and threefolde to men in these daies, haue beene sent for the con­tempt of Gods woord Wherfore it behoueth vs to be awakened (as out of a dead sleepe) to esteeme more reuerently of the woord of God, that we may willinglye heare it, and indeuer to liue after it. Neuerthelesse, though it be saide heere that the wicked suffred imprison­ment for the contempt of the woord, yet is it not meete to iudge by and by, that al those are wicked or contemners of the woord, whom we see to be cast into prison. For euen the Godly also doo fall oftentimes into the like danger, which also commeth to passe for those causes which we haue noted before, when we proued that calamities are sent of God iustly and for our great good & benefite. But for this cause es­pecially [Page 316]speaketh he of the wicked, that therby we might be giuen to vnderstand, that y^e com­forte touching deliuerance from such a danger to be looked for, belongeth indifferently both to the godly and vngodly. For if so be God [...]li­uereth the wicked out of ad [...]ti [...], how much more will he deliuer the godly and elect? And there is no doubt, but that the Holyghost would therfore paint out the wicked punished for their sinnes, and afterward deliuered, ra­ther then the godly, that namely by this occa­sion Gods mercy might be enlarged, and ap­péere to be the more famous and notable. For séeing he vouchsafeth to heare graciously euen the enemies of his glory, and such as haue de­serued nothing but wrath and eternal damna­tion, when they haue called earnestlye vpon him for his mercy, and deliuereth them from the miseries wherwith they are oppressed: this doubtles is a token of rare and singular cle­mency (if we shall speake after the manner of men) and Gods bountifull goodnes is by this means more ennobled & renowmed then can possibly be vttred or expressed. For why this is the proper and peculiar woork of God.

Wherfore all sorts of men indifferently as­well the godly as the wicked, & for what cause soeuer cōming into the perill of imprisonment, [Page 317]ought to be partakers of this present comfort, and to drawe vnto themselues the things that are héer spoken as touching Gods prouidence and goodnes. If a man therfore beeing falsely accused and void of all blame be cast into prisō; as Ioseph was: if any man be so ill dealt with­all only to satisfie the lust and pl [...]asure of a ty­rant, as Herod held Peter in prison to corry fa­uour with the sickle multitude: if any man suf­fer as much for reprouing ouer sharply of sinne and for his constancy in defending the trueth, as Micha, Ieremy, Iohn Baptist, and many of the Apostles were delt withall: finally if any man for offences committed (as Pharaohs baker, & dayly marry malefactors are) be subiect to the like danger: let him cal vpon the Lord with his whole hart, and there is no doubt but by faith he shall obtaine mercy, as this proofe plainely testifieth that the contēners of the woord were delinered.

Further whē he speaketh of imprisonmen [...], it seemeth conuenient that we vnderstand such other miseries also to be ment, as are annexed to imprisonment, or as are wont for the most part to follow it: as great and gréeuous accu­sations, torments, the iniquitie and crueltie of the iudge, reproches and reuilements, paines or penalties set, and to be short the most bitter [Page 318]sentence of shaw full death: which things vn­doubtedly dover and torment the minde more then can in words be expressed. But because to stand particularly vpon euery of these, would be an infinite worke: we think it sufficient for vs, if by the way we admonish, that against all those crosses in like manner as against the dis­commodities of imprisonment, manifolde con­solations may be drawen out of those thinges which haue hither to béene declared.

17 Fooles by reason of their transgression, and because of their iniquities are afflicted.

18 Their soule abhorred all manner of meate, and they were brought euen to deaths doore.

19 Then they cryed vnto the Lord in their trouble, and hee deliuered them out of their distresse.

20 Hee sent his woorde and healed them, and they were deliuered from their diseases.

They that expound this Psalme touching sprituall daungers, onely appertaining to the soule, say that it treateth heere of such, as af­ter they haue beene once glutted with y^e woord of God, where before they wandred in the wil­dernes and were long pyned with h [...]u [...]er, and where the impediments which letted thē from well dooing, are taken away and remoued, do yet begin againe to loathe and contemne the [Page 319]worde of God their spirituall foode: neither do they passe any more for the word, but are st [...]k and remisse in well dooing, yea altogither cold and frozen. An example of which matter was to be seene in the Iewes, which had the law and diuine oracles, & yet they liued not ther after, but as dogges returning to their old vomit, as though there had no law at all been giuen vn­to them, they led a moste soule and filthy life. In like manner may it be iudged of those that receiued the gospell in the begining of the preaching of the Apostles, & that in our time haue taken vpon them to reform Churches. Certes the Apostle 1. Corinth. 4, seemeth to vpbraide them with such a like thing, when he saith: Now yee are full, now ye are become rich, with­out vs ye haue gotten a kingdome &c. For euen now began they to despise y^e Apostle, as though they had no more stoode in need of his do [...]trane. But more cléerly of such a lothing of the word we may read 2 Pet. 2. And by this meanes in very deed are men brought to deathes doore or to the gates of death. Wherfore such menace againe healed, when the Lord vouchsafeth to send againe his worde, Christ I meane to the Iewes, or sound doctrine, which is at all times by chosen Prophetes and ministers reuiued. to the and that al that beleene, might be saued

But that we may returne to our simple manner of interpreting the Scripture, and expound this place of outward perills and dangers: this is the third proofe, proouing that the mercye and goodnes of God is to be feene in all things, drawen from the example of them that fall into diuers and dangerous diseases, and also are in hazard of life, and yet notwithstan­ding when they call vpon the Lord for helpe, they are againe restored to health. Such ex­amples we may sée dayly. Who is he that hath not felt great greefes and heauinesses in his body, and béene at one time or other at deaths doore especiallye in the time of some common plague, or of other noysom and contagious di­seases: And yet we see them to be deliuered and to liue still, though not greatly thankfull to God therfore. Therfore it behoueth all men so much the more dilgently to haue an eye vnto this present Psalme, because there is none al­most, that hath not felt some of the miseries at least which are heere mentioned, & some won­derfull deliuerance out of the same.

And he dealeth again with the vngodly pu­nished for their sinnes & deliuered, for the self­same causes which we noted in the proofe next before: namely that both by this occasiō Gods mercy might be amplified and made more fa­mous, [Page 321]whereby he dooth good euen to his ene­mies: and also that the godlye might thereby be assured, that they likewise, when they are in like manner afflicted, shalbe deliuered by Gods bountie and goodnes.

Fooles by reason of their transgression.) first he setteth down the cause, why calamities are sent of God, saying, that for sinnes men are af­flicted: that is that Gods iustice might be com­mended, wherby the vngodly are worthily pu­nished: secondly, that men beeing plagued for their transgressions, might haue cause to re­pent, and to abstaine from sinne. So there is a double vtilitie héere to be considered, and ei­ther of them wonderfullye auailing to com­fort. Neither dooth he simply say, that men are afflicted for their sinnes: but firste also he pre­miseth something, saying: Fooles because of their transgression. Where it is to be noted, that there is some difference betwéen the He­brue and the translation of the Septuaginta. For these haue it thus: He tooke them out of the way of their iniquitie, for by reason of their transgressions they were humbled. And the sence is, that men are humbled and afflicted for their sinnes, and that because the Lord wil by this meanes withdrawe them from sinne, and call them home from their wicked and [Page 322]vngodly life. Which sence is sound and godly, and it teacheth, that men are punished, to the intent they might bethinke themselues of re­pentance, and be brought by afflictions to a­mendement of life. And in the Hebrue it in reed thus: [...]: and thus: [...] the sence whereof is this: That men are made fooles, and blinded through sinne, and therfore are worthily puni­shed of God for sinne. Whereby we may note here, that the contempt of the woord which was described in the example aforegoing, hath blindenes and foolishnes following it, altogi­ther after the same manner that the Apostle Rom. 1. describeth them that despised the truth offred, to be made frustrate in their imaginati­ons, and their foolishe hart to be darkened. When they professed them-selues to be wise, they became fooles, &c. From whence we learne heere out of the sence which is in the Hebrue, that this is the effect of sinne, name­ly that by it men are blinded, made fooles, and at length become brute beastes. Which effect of sinne ought woorthily to fray all men from euill dooing. And they are saide to be fooles, be­cause they refuse the most excellent coun­sell of God, which he hath propounded vnto vs in his woord. And this foolishnes followeth, ve­ry [Page 323]orderly the contempt of the woord, whereof hath béene spoken in the proofe before going. For the woord is indéede first offred, that no man should be able to alleadge any excuse: But when they reiect and abhorre that, it is of necessitie that they fall most fondly and so be plundged in perpetuall folly.

Their soule abhorred all manner of meate.) Now he describeth another kinde of danger laide vpon men by reason of sinne. And he na­meth no one certain contagious and perillous disease, by the which it might be proued that sinnes are punished: but he generallye discri­beth the extreme danger, that groweth out of euery disease: insomuch that in truth this pre­sent place may serus to minister comfortes a­gainst all fortes of sicknesses, yea euen when men are brought to the vttermost hazard. And there is no disease so little, which in time will not growe to this point. For this cause vn­doubtedlye it is that the Holy ghoste hath so framed and fitted together this present place. Wherfore he cunningly painteth out one that is in extreme danger through the rage and crueltie of his disease. Their soule, saith he, ab­horred all manner of meate. Then doo we de­spaire of the health and recouerie of the sicke party, when he not onelye desireth no meate, [Page 324]but also loatheth and abhorreth it. When he is once come to this passe, there is no likelye­hoode at all of any longer life. And therfore he saith: All manner of meate, that is not onelye that which nourisheth, quickeneth and confir­meth the members to the prolonging of life, but also that which pleseth and delighteth the tast. For otherwise some things are woont to to be prepared for sicke folkes, which though they doo not greatly nourish, yet are they pro­sitable for this cause, that by their strangenes and sweetenes they might prouoke a queysie stomack. And he addeth.

They were brought to deaths doore,) In one woord and by a Rhethoricall similitude he de­scribeth the most certaine perill and hazard of life. And it is a phrase of spéech proper and pe­culiar to the Scripture, such almost as are the descriptions of death in the Poets, whilest they feigne that death hath his mates and companions, &c. And the Latinistes, when they would signifie any thing to be very néere at hand, they say that it is in or praeforibus. at or before the doore. Therfore such are descri­bed beer, as differ little or nothing from death it selfe: and by the greatnes of the daungers, is propounded the greatnes of Gods goodnes and mercy to be considered.

And when they cryed.) The second parte touching their deliuerance in a verse interla­ced.

He sent his woord.) The formall cause of their curing or healing, which also argueth the power of God to be most mighty and mer­uailous. For it noteth, that when men haue applied diuers and sundry remedies to their diseases, and doo nothing preuaile, God by his only woord and beck restoreth them to health. To which effect also the Centurion Luk. 7. saide vnto Chist: Onely speake the woord, and my seruant shalbe whole. And Christe else-where with his only woord cured many sicke persons. To the Leaper he said: Be thou cleane, Mat. 8. To the Deafe and Dumme Mark 7. Ephata: which is to say, Be opened: albeit he did there put his fingers into the deafes eares, and with spittle touched his tung. And Marks. he rai­sed a damzell from death, taking her by y^e hand saying: Talitha cumi; that is to say: Damsell, I say vnto thee arise, But what neede we any moe examples? Touching the creation of the whole world of nought it is saide Psal. 32. He spake the woord, and they were made. Ther­fore the woord of god signifieth simply his beck, will and commaundement.

They that expound this Psalme touching [Page 326]spirituall and internall dangers appertaining to the minde or soule, by the woord sent will haue to be vnderstood the Sonne of God Jesus Christ. And rightly. For he is the woord of the eternall father, his very substance & pow­er, and by him are healed our spirituall disea­ses: of which matter we may reade euerye where in the prophets and in the sacred Epi­stles.

And they were deliuered from their disea­ses.) He rightlye vseth the plurall number to amplifie the goodnes of God, which deliuereth the diseased, not from one distresse onley, but from many, wherof euery one were able to bring death and destruction. And truely so it is. As ofte as any man is sick vnto death, he might not onely by the force of his desease, but by other the least discommodities also annex­ed vnto it, be extinguished. For why? the s [...] ­mack cloyed but a little with meate or drink, the inconuenient lying vpon the side or chest, yea some vnsauerye smell or ayer breaking forth, might kill and dispatche the wretched wight. O wofull calamitie of mankinde, sub­iect to so many miseries, and yet neuer de­parting from pride and most pernitious af­fections.

21. Let them therfore confesse before the Lord [Page 327]his louing kindenes, and his wonderfull woorks before the sonnes of men.

22. And let them offer sacrifices of praise, and declare his woorkes with reioycing.

The conclusion hortatory by a verse enter­laced, hauing a more full exhortation added to thanks-giuing for the benefite of health recei­ued: wherein he hath respect vnto that which was vsually for the most part among the peo­ple of olde time, who namelye besides their priuate giuing of thankes did also publikelye offer sacrifice, as oft as they had receiued from God any not able and singular benefite. Tou­ching which kinde of sacrifices and rites who so list may looke Leuit. 7. And how king Heze­chia the third day after his sicknes went vp in­to the house of Lord, and sung praises vnto the Lord, we may see, 3. King. 20. and Esay 28. And he addeth very elegantly a partickle tou­ching the true vse of sacrifices, and as touching that kinde of sacrifice, which it becommeth vs also at this daye to vse. And that is to declare the woorkes of the Lord with reioycing. For by this meanes especially doo we offer a most acceptable sacrifice to God, if so be we praise his goodnes (which we haue found by experiēce in our selues) to others, and stirre them vp in like manner to praise God with vs. For why? [Page 328]this is in very déede to prouide, that by true and spirituall sacrifices the name of God may be truly sanctifled and hallowed.

And albeit it be said afore that God hea­leth them that are neere vnto death, by his on­ly woord: yet must we not gather héerby, that they are not healed of God, which are cured by taking of simple medicines after the prescrip­tion of the arte of Phisick. For sith we proue [...]aylye by experience that the vie and ver [...]ue héere of is very great, it behoueth vs to holde, that y^e power of God woorketh in these things, and that they can in no wise doo any thing of themselues, but so far forth as it pleaseth God to woork in and by the same: accordingly also as we sée oftetimes that although many and good simple medicines be giuen to some sicke folkes, yet is it without any fruit or effecte at all following: and 2. Chron. 16, King Asa is gréeuously reproued, who regarded more the skill of the Phisitions, then he did the good­nes of God. But touching this poynte more was saide of vs, when we entreated of second causes. Therefore by whatsoeuer meane and from whatsoeuer sicknes any be restored to their former health, it is méet and conueni­ent that we vnderstand them to be healed by God, and his woord: that is to saye, [Page 329]by the good wil and pleasure of God. For why? all simples are created of God, and doo receiue from him their secret vertue: Phisick is giuen by God vnto men, as witnesseth the wise He­brue Eccle. 38. and the Church receiued from God the gift of healing, 2. Corinth. 12. Wher­fore which waye soeuer a man recouereth his health, whither it be by miracle or by ordinary meanes, he ought to giue all thankes onlye to God, and to offer the sacrifice of praise vnto him alone. Therfore also al they that are now sick, and with what diseases soeuer they be afflicted, whither with the plague or pestilence or with any other contagious or lesse dange­rous sicknes, let them knowe, that the things which are heere spoken doo belong vnto them, and let them not only therby take comfort, but also learn how and after what sort they ought to behaue themselues toward God, after they be deliuered.

23 They that goe down to the Sea in shippes and doo their woorke or busines in great wa­ters.

24 They see the woorkes of the Lord, and his wonders in the deepe.

25 For he commandeth, and raiseth the stor­mie winde, which lifteth vp the waues therof.

26 They mount vp to the heauen, and de­seend [Page 330]to the deepe, so that their soule melteth for trouble.

27 They are tossed too and fro, and stagger like a drunken man, and al their cunning is gon, or they are euen at their wittes end.

28 Then they cry vnto the Lord in their trou­ble, and he deliuereth them out of their di­stresses.

29 For he causeth the tempest to ceasse, so that the waues therof are still.

30 So when they (the waues) are quieted, they reioyce, and he bringeth them to the hauen, where they would be.

Some do expound this parte of al the god­lly in general. For whosoeuer endeuering after true holines goe downe to the sea, that is, into this worlde, intending to worke in great wa­ters, that is, to teach the people (for water sig­niffieth the people) by word and example: such men see y^e workes of the Lord, which the world léeeth not. In the meane time they are shaken with great temptations, so as now they are e­uen as it were hoysed vp to the heauen, whilst ouercomming their aduersarye they fixe their hope on high in heauenly thinges, & are strong in faith: and againe they descend into the deep, whilst through the rage of their aduersary the tempter, and the greatnes of troubles, they [Page 331]sinck downe as it were into desperation. And a long time do they continue in these dangers, so that there seemeth now no refuge or succour to be left vnto them▪ But at length they call v­pon the Lord, who allayeth the tempestes of temptations, séndeth them help and comfort, raiseth them vp againe and strengthneth them in faith, vntill at length they be brought to the hauen of eternall saluation. It liketh others to expound it onely of the gouerners of Chur­ches, to whome is committed the shippe of the Church to be gouerned: such ship men were the Apostles, being made y^e fishers of men. And such do a worke in deed great & difficult, whilst they labour in many waters, that is to say in a great and mightye people to procure the things that belong to all their welfares and safetie. These doo most deeply search the works of the Lord, and obserue his wonders. But immediatly the aduersarye the deuill stirreth vp the harts of the wicked, which moue migh­ty tragedies and tempests, raise vp heresies, offences, dissentions and hurliburlies, so as the ship of the Church may séeme to be as good as drowned, and the godly ministers thēselues driuen almost to dispaire. Thus the whole ship is shaken, but especially the gouerners of the Church are so troubled, that there remai­neth [Page 332]no way or meane, wherby they may pre­serue the doctrine, which with great labour and trauell they before had planted. But euen then the Lord being called vpon heareth both the Ministers and the Church, he commaun­deth the tempestes to be still, he extinguisheth the waues of persecutions, the windes of he­resies and vaine doctrine, he scattereth the threatning stormes of stumbling-blockes and offences, finally he giueth to the Churches and their ministers desired peace and tranquilitie, and bringeth them all to the happye hauen of saluation where they would be. And as these thinges are spoken of the Ministers of y^e woord which rule and gouerne the ship of the church, so may they not be vnfitly taken of the godlye Magistrates, which labour with their great perilles and dangers to maintaine sound and sincere religion. Yea and it is the common ca­lamity of many: for why the Ship-men and Ship being in danger, it followeth of necessity that al they are in danger likewise that are ca­ried in in the same Ship.

But we for our partes will take all things simply, & content our selues with a baser sense. This is therfore the fourth proof declaring the goodnes and mercy of God to be preeminent in all things, borrowed from the example of those [Page 333]that sayling by sea, haue the perilles of ship­wracke and drowning euery hour, what say I hour? nay more truely euerye minute of an hour before their eyes. Neither is this misery a matter of small importance or a thing rarely happening, but greater in very déed and more commonly séene then can either be expressed or beleeued, but of such as haue had tryall of it: and therfore it is not without cause reckned heere amongst the greatest and most gréeuous dangers.

And the former part touching the dangers is heere more plentifully discoursed then in the other proofes before going: which appeereth es­pecially for this cause to be done, that such as haue had no experience of them, could other­wise hardly be brought to vnderstand what they meane. For such men it was méete that the matter should the more largely & plainly bée described. I dare be holde to say this, that in the Poets are extant notable descriptions of tempests & ship-wrackes, but yet in so few wordes there is none more plaine and pithie, then this same of the Prophets is. And he pro­fixeth a proposition, wherin he generally pre­poundeth, that such as sayle by sea, doo often­times trie by experiēce how great the good [...]e [...] and power of God is. They that goe downe to [Page 334]the sea, saith he, &c. In Riuers doubtles, espe­cially such as are nauigable, the boates some­times rushing against a rock or block sticking fast in the bottome, are burst in péeces: some­times also cūning swimmers through the déep gaping of the earth wherby the water turneth il selfe round about continually are swallowed vp: but these things are nothing to the perils of the sea. Therfore he saith: They that goe downe to the sea in shipps. Neither talketh he of those, that haue sailed perhaps once or twice in their life time and no more, and that in a choise time and season of the yéere, when the pleasant westerne windes haue blowen: but of such as worke and follow their busines in ma­ny waters, that is to say, who exercise them­selues there continually, & who by trauailing on the sea, carrying and recarrying of marchā ­dize, fishing &c. prouide for their necessary li­uing and maintenance. Such therfore sée the workes of the Lord & his wonders in the déep: they sée, I say, what the Lord will and can do both in afflicting & deliuering, also how won­derfull a worke-man God is, what and what manner of thing his prouidence is in the con­dition and conseruation of all things, specially such as are séene in the sea. Hitherto belonge the things that are mentioned of writers tou­ching [Page 335]the meruailes of the Sea, as of beastes, stones, monsters, and such as are dayly found a freshe, which we cannot now conueniently [...] stand vpon.

For he speaketh the woord, and the stormye winde ariseth.) The proofe of the proposition, draween from this that God himselfe raiseth vp incredible tempestes on the Sea He spea­keth (saith he) to witte God, biddeth, com­maundeth, willeth. He speaketh spake the woord, and they were created. And he raiseth vp the winde, the blustring blastes: such as the Philosophers and Poets report Boieas and his companions the Northern windes to be. And-héer we learn again: First, That storms and tempestes and such like thinges come not to passe by Contingence or Haphazard, but be procured for certaine causes by God himselfe. he wil haue men to be dismaied with feare and to be humbled, he will haue them to be minde­full of repentance and of death, he will be in­uocated and called vpon of them. Secondly, it is most cleerelye said heere, That calamities are sent of God.

Which lifteth vp the waues thereof. They moūt vp to the heauen, & diseend to the deep) A trim discription and liuelye representation of a tempest raised by the windes, wherein [Page 336]both by the violence of the waues the shippes are lifted vp aboue measure, and againe by the sincking downe of the waues, they are as it were most déepely drowned. For why y^e Ships are continuallye tossed to and fro, hither and thither, none otherwise then a tennis ball is tossed by the hands of the players.

Very strange it is doubtles and wonderful, to beholde such huge and massye shippes to be so forciblye driuen as they are, and further in the falling downe to be so ouerwhelmed on e­uery side with waues, that thou wouldest ve­rily think thy self to be enwrapped in the mid­dest of the waters. And all these thinges the Lord dooth, who hath both sea and windes at commaundement: and therfore in the song of the children euen the stormye windes also and waues of the sea are prouoked to praise the Lord.

So that their soule melteth, or is dissolued, for trouble.) He addeth touching the affections of them that are endaungered through the tem­pest, that so the greatnes of the danger might the more cléerly appeere: and by increasement he heapeth vp all things, that by the greatnes of the danger might be valued the greatnes of Gods goodnes and mercy, wherby they are de­liuered from distresse. Their soule melteth, saith [Page 337]he. He first set [...]eth before our eyes the mosts greeuous [...]tiōs o [...] affections of their min [...]es. For it behoueth them to be vehementlye troubl [...] [...] and the dangers to be very great, where the mindes are so immediatlye affrigh­ted and shaken. Secondlye he describeth also the motions or affections of their bodies, by a certaine Rhethoricall resemblance or si­militude. They are toss [...]d to and fro, saith he, and stagger like a drunken man. And this is a most apt similitude. For by reason of the cen­tinuall tossinges of the whole Shippe, they al­waies reele to and fro and cannot stand vp­right on their feete, but are swayed with their whole bodies, one while this waye, another while that way. Thirdly he addeth by encreas­ment or amplification that which noteth their extreme feare or desperation, saying by a fine metaphor, that all their cunning is gon: that is to saye, that there remaineth no direction in them▪ and that they [...]eme also to be depriued of common sence and feeling. This is therefore a most apt discription of dreadfull and despe­rate dangers. And this so great a perturbati­on of their mindes commeth by the considera­tion of things so right strange and wonderful: to wit because they sée the wonderous works of the Lord in the deepe. Whereby we learne [Page 338]héere: 1, That the power and prouidence of God is wonderfull, woorking euery where and in all creatures. 2, How great the miserie of man is, and how vtterlye vnable he is to h [...]lde out in any dangers. 3, The vanitie of carnall wisdom is offred especially to be consi­dered, which in great dangers corporall and externall (I say nothing of spiritual and inter­nall) is able to doo nothing at all.

Then they crye vnto the Lord.) The second parte touching their deliuerance, againe set down by a verse interlaced.

For he causeth the tempest to cease.) Trim­ly againe is the power & goodnes of God héere illustrated and set foorth, whilest by a new hy­poty posis or representation of things he descri­beth the tempest to be alayed, their mindes that were in danger, to be cheered, and they brought to their long wished for hauen. The waues are still or silent, is a metaphoricall spéech: for because that in a tempest the Sea through the iustling togither of y^e waues ma­keth a kinde of bellowing, and horrible noise. And he procéedeth in the selfe same order héere speking of their deliuerance, which he had pro­céeded in the former parte touching the dan­gers. For first he describeth the stilling of the tempest, next the ioyfull hartes of the saylers, [Page 339]and thirdlye he noteth their happines in ari­uing at their [...]ged fo [...] hauen. And as he said before, that the tempest was raised by the woord [...] beck of the Lord: so héere again [...] he saith, that the tempest is stilled by his com­maundement. Whence we learn againe, that nothing commeth to passe by happer [...]paiz [...] in these matters, and much lesse by Chaunce or Fortune, but that all thinges fall out by the singular prouidence of God: and that perilles are procured of God, and againe men by God deliuered out of them: further that it depen­deth not vpon our will, to goe to any place, wh [...]rsoeuer we would be, but vpon the will of God: as Iarnes also in his Ep [...]tle chap. 4. tea­cheth vs to adde alwaies, as ofte as we pur­pose to doo any thing: If the Lord will, and if we liue, we will do [...] this or that.

31 Let their the [...] [...]nfesse before the Lord his louing kinden [...], and declare his wonderfull woorks before the sonnes of men.

32 And let them exalte him in the congrega­tion of the people, and praise him in the assem­bly of the elders.

The conclusion hortatory by a derse inter­laced, hauing a more full exhortation added to praise and celebrate the goodnes of God, much like as in the proofe before going. And truelye [Page 340]so it is wont to come to passe, that they which haue escaped a tempest or shippe wrack, doo de­light afterwards to tell it vnto others, and that with a certaine pleasure, and taking as it were therby a kinde of a comfort in their ca­lamities: as he also (to witte Eneas) said vn­te his company.

But they seldome so reporte them, as to referre thein deliuerance to the woorke of the Lord, and so to procure glory vnto him, which was indeed their speciall duetie to doo. Wher­fore the Lord would haue our euasion out of dangers to be so declared, as that not onelye we our selues might seeme to prase the Lord, but that others also togither with vs might be stirred vp to the selfesame dutie. With which thing God is so delighted, as with no sacri­fice the like: yea and we cannot shewe a more notable token of our thankefulnes then by so dooing.

And it conteineth a prittie partition, wher­in of the multitude of beleeuers, he calleth some the people, and othersome the elders, or superiors: and of the people he maketh a [Page 341]congregation, and to the elders he attribu­teth an assemblye: noting therby [...] certain dif­ference of degrees, and vnderstanding the whole multitude of beléeuers, of whome it is requisite that the Lord should be praised for the dayly benefites which he bestoweth vpon them. And as we haue heere a forme of conso­lation for those that are deliuered from feare­full tempestes on the Sea: so may they fetche comfort from hence, which hauing made ship­wrack, and lost peraduenture their goods and marchandize, haue yet themselues escaped safe and sound. In which behalfe also the goodnes and power of God ought to be considered. In like manner are we to think of them that are deliuered out of the hands of theeues and rob­bers, also out of the publike peril of fire [...] bur­ning. For these calamities are almost a like, and the selfe-same reasons of comfort maye rightly be applied to all of them indifferently.

33 He turneth the flouds into a wildernes, and the water springes into drye land.

34 A fruitfull land maketh he barren for the wickednes of them that dwell therm.

35 Againe he turneth the wildernes into pooles of water, and the dry land into water springes.

36 And there he placeth the hungry, and they builde a citie to dwell in.

37 And sowe the feeldes, and plant vi [...]ards which bring forth fruitfull increase.

38 For he blesseth them, and they multiplye exceedinglye, and he deminisheth not their cattell.

39 Againe men are diminished and brought lowe, through tirannycall oppression, wicked­nes and affliction.

40 He powreth contempt vpon princes, [...]d causeth them to wander in desert places out of the way.

41 And he raiseth vp the poore out of mise­rie, and maketh him families like a flocke of Sheepe.

42 The righteous shall see it, and reioyce, and all iniquitie shall stop her mouth.

All these things put in the last place, it hath pleased some to expound touching the calling of the Gentiles, succéeding in the place of the Iewes, that they might be the people of God. Among the Iewes doubtles were first of all the floods, that is to say the giftes of the Holy-ghost, the doctrine of the Lawe and the Pro­phets, which whosoeuer drew, had life: there was amongst them the Kingdome of God: but afterward it was taken away, and giuen to an other nation, that brought foorth the fruits therof. The branches were broken of the right [Page 343]Oliuetree, and grassed into the wilde Oliue: Rom. 11. And verily this reiection of the Iewes came to passe for the wickednes of the inhabi­tantes, for their sinnes, and cheefely for their vnbeleefe: or as Paule speaketh, for because they would establish their owne righteousnes, the Lord blinded them and hardened them. Againe on the other side God turned the wil­dernes into pooles of water, when the Gentiles were brought and receiued into the Kingdom, and became the people of God, receiuing the giftes of the Holy-ghost, and the Baptisme of holesome water. Moreouer God placed there the hungry: that is to saye, sinners acknow­ledging their necessitie, hungring and thir­sting after righteousnes. Which prepared a Citie to dwell in: that is to say, they grew vp into the Church of God. And they sowed, with the seed of Gods word the feelds of their harts. And they planted Viniardes, they gathered Churches in diuers places, or they became the true branches of the true Vine, which is Christ. And they brought foorth fruite of spiri­tuall increase, whilst euery man brought forth according to the measure of his giftes, spiritu­all fruites, some thirtie folde, some sixty folde, and some a hundred folde. God in the meane season blesseth them: for asmuch as true god­lines [Page 344]hath the promises both of this life and of the life to come. Their cattell, that is to say, their weake and simple brethren, are not di­minished, that is, with aduersities or [...]i [...]ked doctrines cast downe, seduced, or destroyed. But afterward the same are againe dimini­shed and brought lowe, when namely they be­ing now full, begin againe a freshe to neglect and to loath the woord of God. Few are found to be truely godly, fewe to haue faith and cha­ritie. There entred in pride and vaine glory, corrupt doctrine, hipocrisie, sectes and schismes among themselues, and so their Kingdome be­ing deuided could no longer endure. Further the Lord poureth contempt vpon princes, that is to say, bishops and doctors: For whilest the world seeth them gaping after riches, pompe, pride and vaineglory, it beginneth also to de­spize both them and their doctrine. Experience teacheth vs this. And so they themselues won­der in desert places, out of the way. They are addicted to Philosophie and to their owne ca­nons and traditions, but as for the woord of God they haue vtterly neglected it, I will not say oppressed it. Neuerthelesse in the meane time the Lord lifteth vp the poore heere & there scattered, out of miserie, to witte that they should not be troubled or molested with the calamities [Page 345]of the Church: and maketh them fa­milies, litle Churches and dispersed, as a flock of sheepe, accounting them for lawfull assem­blies, nay for his true and lawfull Church, ac­knowledging in them his sheepe, as they also acknowledge his voice. After this manner cer­tes may the Psalme not vnaptlye be expoun­ded, and indéed certaine excellent doctors of the Church haue expounded it, as Augustine and Pomexan. In the meane season Hierome and Arnobius, from that place wherein it is said, And again they are diminished & brought lowe: haue a little otherwise prosecuted the sence, namely as touching Martyrs, by whose afflictions the number of the faithfull is dimi­nished, whilest for feare of paines and tormēts many shrink from the faith and from y^e church. But afterwards the tiranto and persecutors beeing againe humbled by God and brought into contempt, the poore are againe deliuered, that they may freely and without feare praise God in the Church. But the former exposi­tion is much better in my iudgement. After this sorte therfore doo many interpret this part of the Psalme touching the calling of the Gentiles and state of the church gathered of the Gentiles, insomuch that they haue also prefixed this title to the whole Psalme, namelye that [Page 346]it singeth of the mercy of God offred through Christ, and of the calling of the Gentiles: and that not amisse, as we haue already sayde. It hath liked others to affirme, that this Psalm preacheth of Christ and of the people by him redéemed, and of the Synagoge to be conuer­ted vnto Christ.

Let euery man be wise, but vnto sobrietie, and so farre foorth as is profitable to edifica­tion. That which y^e Lord reuealeth not to one, it is certaine, he reuealeth to an other. But we as we haue hitherto done, will proceede to drawe out the plaine sence and meaning of the wordes. Therfore we haue placed heere the f [...]th proofe, wherin it is shewed, that the good­nes & prouidence of God dooth shine most cléere in all things. And it is variable and mixt, comprising diuers examples seruing to y^e purpose. Of which the first is deriued from great & me­morable mutations or changes, which do oft­times happen in cuntries and prouinces, by reason of fertilitie or barrennesse, which is in­duced not through the time or season, nor also by the weather or such like cause, but as to endure continually, and not lightly to be chan­ged or amended.

Howbeit where these things should be doon, the Scripture mentioneth not: yet haue men [Page 347]by obseruation and experience found thē out. We may gather some thinges out of credible Historiographers. Aristorle sheweth, that in the times of the Troians Hellas (a parte of Greece) was all ouerflowen, and therfore bar­ren, and Mycenea meruailous good and fruit­full: but afterward cleane contrariwise it fell out that this last became a standing poole, and that other dried vp and manured. And that sometimes lands haue issued out, and the same begun to be inhabited, wher before were wa­ters: againe y^e waters haue ouerslowed & pos­sessed all things, where before were habitable cuntries, it is no hard matter to proue out of the Philosophers, Historians and Poets. Our Tertullian in his Apologeticus and Booke De Pall [...]o hath many things agreeable to this pre­sent place. Rhodos and Delos two Ilandes in y^e sea came sodeinly forth to light. To the Cy­clads were adioyned Ilands by little and little now some and then some. Homer in his book 4. of Odyssea recordeth, that from the Iland Pharos into Egipt was the distance of a night and daies sayling, all which space is now an­nexed to the firme land. Touching which thing also Pomponius Mela writeth in his book 2. and Lucan in his book 10. If we may credit Hero­dotus, the Sea sometimes from aboue Mem­phis [Page 348]to the mountaines of Ethiopia went all o­ouer. The same testifieth, that it flowed ve­rye nigh to the Temple of Diana of Ephesus. On the other side, whatsoeuer is between the towne Rhegium and Cicelie, that was once champeon ground, now it is a great and large Sea, many Authors witnessing the same: as namly Tertullian in his Apologeticus, Solinus, Iustine in his booke 4, Ʋirgill in his booke 3. of Eneidos, Sylius Italicus booke 14. Philo in his booke De Mundo writeth, that the thrée cities Egira, Bura, and Helice, were by the violent rage of the Sea swallowed vp. Yea and the I­land Atlas (as Plato mentioneth in his Timeo) with a certaine portion of Asia and Aphrica, through Earthquakes and strange floods con­tinnuing by the space of fower and twentye howres, sanke sodeinly downe and was ouer­whelmed of the sea: Which sea by that mis­fortune became verye rough and dangerous and in no wise afterward passable or saileable. By these things we may easilye vnderstand, that such not able and memorable alterations as are héere spoken off, doo not seldome times come to passe.

And there are fiue metonymies or denomi­nations, when as to signifie barrennes, he putteth the desert, a thirsty place, the dry land [Page 349]and salte licour. For in such places nothing is wont to growe. Where the fresh water run­neth not, nor the raine conueniently mo [...]ie­neth, there doubtles is neither sowing nor reaping: as in fandy places, on the shore, and on the tops of hils is to be séene. Likewise where the earth is salt and brackish, or Salte is digged, there dooth not lightlye growe any thing. Phynie in his booke 31. chapt. 7. saith, that all and euery place wherein salte is found, is barren, and bringeth forth nothing. Whither it séemeth to belong, that Iudges 9. Abimilech, when he had subuerted the citie Sichem, did sowe salt there, signifying that he would make that place from thence-foorth vtterlye barren and void of habitation. To the like effect there is extant a threatning in Ieremy 17. Cursed be the man that trusteth in man, and maketh flesh his arme, and withdraweth his hart from the Lord. For he shalbe like the heath in the wilder­nes, and shal not see when any good commeth: but shall inhabite the parched places in the wil­dernes, in a salte land, and not inhabited. Blessed be the man that trusteth in the Lord, and whose hope the Lord is. For he shalbe as a tree that is planted by the water, which spreadeth out her rootes by the riuer, &c. In these woords of the Prophet thou seest in like manner fertilitie to [Page 350]be signified by wateringes, and moystures, as also in this place are put floods, water springs, pooles of waters.

For the wickednes of them that dwell ther­in.) The cause why such alterations are b [...]ought vpon lands as also vpon the soile and vpon the Sea. The Lord, saith he, dooth it, purposing to punish by bis iustice the sinnes of the inbabitants. And so commonly commeth it to passe, where a Cuntry is fruitfull and plen­tifull in all things, there the inhabitantes for the most part through the plenty of things fall to idlenes, from idlenes to wantonnes and the vices that flowe from thence. Which when it commeth to passe, the Lord being prouoked to wrath, sendeth barrennes and many other ad­uersities, till as by little and little they either repent, or els are vtterly destroyed. Such al­teratiōs of cuntries, cities, & commonweales, we may sée dayly. Examples we haue at this day most cheefly in Italy, which is a most hap­py and fruitfull cuntrye: but with how great calameties haue we seene it battered and sha­ken, though it hath not béen vtterly ouerwhel­med with waters? And heer fall to the ground the causes of alterations, which the Phi­losphers are wont to bring and alleadge, saying, that through a certaine necessitie, and [Page 351]force of the superior bodies gouerning these in­ferior things hoere belowe, the lands and [...]eas [...] keep [...] this order of nature, that b [...]acer­tain interchangeable course and compasse they are [...] while better, another while worsse, e­uen like as we see man also to be dealt withal, who first of all in his infancy and childe ho [...]de is weake and without strength, but afterward growing in yeeres he gathereth strength, and commeth at length by little and little to great perfections but then again when age commeth on he droupeth and decayeth. Thus I say, they suppose the case to stand generrally with wa­ters and lands through a certaine force [...] power of the superior bodies ruling al interior things, and of this opinion was aswell Aristo­tle in his Metcorologiks, as also Strabo in his book 17. and other moe disputing of these mat­ters. But in this place it is expresselye saide, that al these thinges are wrought by the Lord himselfe, and euen then verily, when it plea­seth him to reuenge the sinnes of men the in­habitants, or otherwise to declare & s [...]t for [...]h his iustice, power, and goodnes. Therfore whe­ther such changes and alterations doo fall out sodeinly, or slowly and more leisurely: & whi­ther by hidden causes, or by open and manifest (as if earthquakes, inundations of waters, [Page 352]or such like means goe before) it behou [...]th not to determine by and by, that they come to passe by a certaine entercourse of thinges or contingently, but by the determinate will and purpose of the Lord, which yet notwithstan­ding men cannot alwaies perceiue and sée. Wherfore we learne againe héer very cleerly, that all things which happen in this worlde, are ordered and disposed by Gods prouidences and that crosses are sent for the sinnes of men and benefites giuen fréely through the onelye mercy and goodnes of God: againe, that God will alwaies illustrate & set foorth his iustice, power and goodnes. And al these things ought we in the like euents, whilest namely through tempests, through caterpillers and other ver­min destroying the fruites we haue a barren yeers and scarfety of victuals, or are in danger through infection, or distressed by any other meanes not much vnlike, to turn them [...]o our comfort and consolation.

And there he placeth the hungrie.) The se­cond example prouing Gods goodnes, and pro­uidence to be preeminent and to beare swaye in all things drawen from the alterations and sondrye successes which are perceiued to be in the Land-dwellers themselues and peoples or common-weales. The former example concerned [Page 353]the very lands or cuntries themselues, this the dwellers or inhabiters of them. And it painteth out the poore and needy, who first of all begin to dresse and manure a place that laye before vnhusbanded, to builde Cities, to sowe the fieldes, to plant Viniardes, in such wise that they are eftosoones encreased, made rich, and raysed to great power and dignitye. But shortly after they are againe suppressed, their power and glory is by little and little di­minished, vntil at length they fall to vtter ru­ine and decay. An example heereof we may sée after a sorte in the people of God, who were before fewe in number, and had a very small and base Common-weale, what time they came firste to the land of promise. But after­ward in processe of time the dignitye of their Common-weale grew vp and encreased, inso­much that in the daies of Dauid and Salomon it was aduaunced to the highest point of honour and renowne. Notwithstanding after a fewe yéeres their Common-weale againe decayed, and was miserably defaced: yea and at length they were all caried away captiue, and their whole Cuntry destroyed, so as from that time forward they could neuer be restored again to their former dignitie. But more cleerely may such euents and successes be seene in the begin­ninges, [Page 354]procéedings, and subuertions of Mo­narchies and Kingdomes, which haue béen fa­mous and notable. Amongst all other, and speciallye of the Babilonicall and Romaine em­pire the first beginninges and originals were very base, namely such as in barren and deso­late Cuntries were first enterprised and taken in hand by a Hunter and a Shepheard, who immediatlye gathering strength by violence and oppression of the next borderers found the meanes in some sorte to encrease their owne estate: insomuch that afterward their power grew exceeding great, hauing vanquished and subdued euen many and mighty nations: but when they had now no waies or meanes left to climbe any higher, they fell downe as fast, and were by their owne proper poize & weight ouerwhelmed and oppressed: so that we may well say, there were indéed such mightye Mo­narchies, but they are gone and their place no more to be found. In all these things therfore ought the power, goodnes, and prouidence of God deepely to be considered of vs, and highly to be praised and commended.

And with apt and fit woords hath the Pro­phet expressed his meaning. He calleth y^e poore and needy, and such as were obscure persons, and destitute of all succour, Hungrie: such as [Page 355]we may say the Isralites were, when they en­tred into the land of promise, likewise Nim­reth the Hunter, and the Shepheards that builded Rome. And these prepare a Citie to dwell in Pouerty is the inuenter & mistresse of artes. Nocessitie compelleth men to deuise and attempt many thinges which otherwise should neuer be attempted nor taken in hand. Therfore the hungrye and needy, are painfull and diligent to prouide thinges necessarye for this life, to encrease riches, and in processe of time to accōplishe great and mighty matters. Yea and all thinges are disposed in an apt and very good order: 1, they prouide a Citie and dwelling places: 2, they sowe the feeldes: 3, they plant vi [...]i a [...]des: 4, they gather in y^e fruits: 5, their flockes and Cattell are increased and multiplied. And this is the way and manner euen in nature it selfe, and perteining to good husbandry, wherby wealth and substance way be encreased: and this distribution comprehen­deth all apt and orderly means, which are re­quired to the encreasing and enlarging (after an honest sorte) of the Common-weale.

Againe in the other parte touching the de­cay or decreasing of y^e same Common-weales the partes and members are with like elegan­cy, and in an excellent order disposed.

Againe, saith he, they are diminished and brought lowe: this he vttereth generallye in this sort. And he addeth the causes or meane, For their imperious gouernement, saith he: that is, for their oppression, when namelye God stirreth vp others to oppresse them. As the Iewes were oppressed by their next neigh­bours and by nations a farre off, and the Ba­bilonians, by the Persians, the Persians by the Medes, the Medes by the Grecians, the Greci­ans by the Romaines, the Romaines by the Gothes, Ʋandals, and other peoples, which brought destruction to the Romaine Empire. So also all other Common-weales though neuer so flourishing in prosperitie, are by warres and violence of other that are stron­ger and mightier battered and ouerthrowen. By or through euill, that is to say calamities publikely sent: such as are contagious disea­ses, the plague or pestilence, wherby great and populous Cities become voide and empty, and such like euils as diminish the number of the people. By affliction, that is to say, sorrow and heauines of minde, which euen killeth and de­stroyeth men by reason of y^e calamities which they see and féele. And so there is héere a cer­taine forme of inlargement to be considered, and these things touching decreasemēt ought [Page 357]to be opposed and conferred with those that are put before in the former parte touching en­creasement.

And we haue héere in this place no few en­structions of pietie and godlines. First, in that he saith, And he placeth there: we learn, that we are directed by the Lord whersoeuer we become, and that people are by the Lord conueighed and translated whithersoeuer it pleaseth him.

2 In that he saith, He placeth the hungrie: we learne, that the Lord hath regarde of the poore and néedy, and therfore that we must not dispaire though we be distressed euen with ex­treme necessitie.

3 That pouertie is rather a prouocation vnto vertue, then a let or hinderance, and that all men become more diligent and cheerfull by it then otherwise.

4 We learne that it is no sinne, to builde houses, to plough the feeldes, to plant Vini­ards, to prouide Cattell: but that we may fréely by honest and lawfull meanes encrease our substance, so long as we doo it without the hurt or preiudice of our neighbour. And we knowe, that thus the holy Fathers did insti­tute their houshold matters, and encrese their possessions.

5 We learne, that the Lord hath a speciall and peculiar care of all thinges, yea euen of our beastes and Cattell and of most vile and abiect things.

6 We learne, that in all these things our en­deuours take no place, except the Lord vouch­safe to helpe vs with his blessing, and to giue an encrease. And therefore if any thing come well to passe, it is to be ascribed onelye to the Lord, and we are to thank him for it.

7 We learne, that it falleth out againe by the good will and pleasure of God, that our goods and substance doo decrease: and therfore that we are pacientlye to take in good parte, whatsoeuer the Lord shall determine of vs.

8 We learn, that God hath diuers and sun­dry waies and meanes to punish and humble vs for our sinnes. And if at any time we per­ceiue our goods to waste, and yet cannot finde out the manner of causes of it: againe when we apply all our driftes and deuises to the bet­ter restoring of our decayed estate, and doo no­thing preuaile: let vs conclude that we are letted and hindred by the good will and plea­sure of God, and that he would so humble and abase vs, and perhaps woorke some spirituall good thinges in vs and by vs, or at least will againe in his good time restore all thinges [Page 359]double and treble vnto vs.

And from hence it behoueth vs also, whi­lest we are tossed and turmoyled in this world with diuers and sundry perils, whilest after happy issues and successes we are greued with many and great, and as well with publike as priuate distresses, to fetch manifolde comfort and consolation, and to apply all and euerye the things héer discoursed to our pesent estate and condition.

And he powreth contempt vpon Princes.) The third example, drawen from the altera­tions and sundry successes in diuers degrees of men, namelye of Noble men and poore men, which two orders or degrees he expresselye mentioneth in stead of al other. We may [...]f [...] ­times, saith he, beholde princes, which are set in soueraigne dignitie, either sodeinly or by little and little beyond al mens expectation to be cast downe in great extremetie, to be contemned of all, and to be driuen to flie euen the company of men with whome they were before conuersant and acquainted. Againe on the other side some poore obscure person, and one that is vexed with many distresses, God wonderfullye deliue­reth, encreaseth with riches and honours, and finally aduaunceth to a great and notable fami­lye. In which thinges doubtlesse there is no [Page 360]man that perceiueth not the po [...]er, iustice, goodnes and prouidence of God to be exceedingly apparant, and therfore also worthily to be extolled and magnified.

And he very trimly expresseth that which maketh especially to the direction of Princes or Potentates, namely contempt. For why? neither gréefe of body or minde, nor penurie or scarscitie nor power or might of the enemies, dooth so much daunt and call downe great e­states, as contempt. He that is deerelye and welbeloued of his owne, whither it be his sub­iectes or kinsfolkes and accquaintance, that man dooth as yet safelye ride in harborough, and these will sticke to him in sicknes, in the times of necessitie, and against his enemies: but he that is now despised and contemned of his own, hath no refuge left in a manner wher­to he may trust any more, neither will a mans enemies lightly set vpon him, but when they suppose him to be forsaken of his [...]rands. We might alleadge some examples euen of our time, but that if would be thought an odious matter to touch by name y^e misery & infelicitie of any. And Saul and such like did then first of all begin to quaile, when as becomming irke­some to euery one, they grewe into contempt, and were forsaken of all their subiects, as Saule [Page 361]also himselfe, i. Sam. 22. complained, that all men had conspired against him, and clinged ra­ther to Dauid then to him. But finelye to the amplifying of the contempt, it is saide to be powred vpon them, that is, largely and mani­foldely to be sprinkled or cast. Likewise to ex­presse the greatnes of the miseries, which such princes contemned and despised doo taste off, he addeth that which is the vttermost of all cala­mities, and euen the winding vp of al the rest: namely that they wander in the wildernesse out of the way, and withdrawe themselues from the company and societie of men knowne vnto them.

And he dooth no lesse gallantly in the other parte lay foorth euery thing touching the deli­uerance and exaltation of the poore. And it is a very fine resemblance or similitude, wherein he saith that he maketh them families, like a flocke of Sheepe. He signifieth by this simili­tude, that they which were lately abiects and outcasts, are now promoted and enlarged, and not only they themselues aduanced to honour, but also that their whole familyes doo grow vp and spread abroad, no otherwise then flockes of shéepe are woont to encrease, which continu­ally through one supply of yong ones follow­ing an other are multiplied & encreased: which [Page 362]encreasement and multiplication ought to be numbred amongest the excellent blessinges of God. And what thing more notable or glori­ous can be spoken of any, than that a man by his owne proper vertue mounteth to high e­state, and besides maketh his whole house and familie more noble and famous: as Dauid en­nobled and commended to his whole posterity the familie of Iesse and tribe of Iuda, &c.

And there is also manifolde doctrine pro­pounded vnto vs in this example.

• 1 We learne that riches, power, dignitie, principalitie, and whatsoeuer else is of this sort, is giuen onely and alone of God.
• 2 That none are placed in so high a degrée, but that they be in danger of falling, and are at all times to feare and suspect the same.
• 3 That we are neuer at any time to staye vpon the vnstable thinges of this worlde, but onely vpon God, in whose hand are all things and who wisely ruleth and ordereth all things.
• 4 That the first step to ruin and ouerthrow in great men is, if they begin once to be con­temned of their subiects or allies.
• 5 And certaine it is, that this very con­tempt commeth to passe by the wil or procure­ment of God for sinne, God so mouing the harts of men, as he moued the hartes of the [Page 363] Israelites to forsake Saule.
• 6 That there followe this contempt many other dangers and discommodities, as flight. bannishment, &c. after which sort also we haue séene princes to be cast out by their subiectes, compelled to wander and straye to and fro, to liue of other mens deuotion, &c. Finally al­so to despaire.
• 7 Wherfore that princes and great estates ought to labour and endeuour, that they may rather of their commons be beloued, then feared.
• 8 In the mean time subiects ought to know that they are not for small causes to contemne or forsake the Magistrate, vntill by the singu­lar dispensation of God they féele themselues to be moued, by y^t which lightly alwaies some great & weighty causes are first made knowne and manifest.

The righteous shall see it, and reioyce.) There is not héere a conclusion hortatory by a verse interlaced or put betwéene as in the proofes before going, but onely a graue conclu­ding sentence, which dooth admonish all men touching the true vse & right obseruatiō of the woorkes and determinations of the Lord in such examples. For the Prophets meaning in this verse is, that all sorts of men as wel good [Page 365]as bad should be stirred vp by the considerati­on of such alterations in mens matters, to take therby some holesome doctrine to the pro­fitable instruction of their consciences. And he will haue the godly to reioyce, but the wicked to be terrified and induced to humilitie. He saith all iniquitie, for all y^e woorkers of iniqui­tie, by the figure a [...]tonomasia. Whervpon we learne heere.

• 1 That all things which are doone and ac­complished heere in this worlde, are ordeined by the singular prouidence of God to some profitable and necessary vses.
• 2 That the same ought of all men diligent­ly to be considered, and so to be taken as that they may vnderstand and acknowledge them to be doone for their en [...]truction and admo­nition.
• 3 That the godly ought to take occasion of spirituall ioy and comfort by the things which they sée wrought and accomplished by the will of God.
• 4 And speciallye, when they sée the proud and cruell tirants cast down from their seates by the beck and assignement of God.
• 5 Not that it is the part of a godly man to reioyce at y^e calamities of other, which doubt­lesse might seeme to procéede from an enuious [Page 366]and malicious minde: but for because the sub­nertion of the wicked serueth to the setting foorth of Gods power and iustice, secondlye to the deliuerance of y^e godly, by whome also God shall then more franklye and freelye be praised and magnified then before.
• 6 That God dooth oftetimes woorke diuers signes and wonders, and thrust the mightye from their seates, that the rest of the vngodlye might haue an example whereby to be terrifi­ed, and prouoked to amendement of life: at the least that their wicked enterprises might be dasht, and come to nought.

All which things doo aswell admonishe vs touching the obseruation of Gods prouidence and wonderfull dispensation of and in all the things that are brought to passe héer bylowe, as also make not a little to the matter of com­fortes and consolations. And like as the Pro­phet addeth these thinges to the present exam­ple, so ought they by vs to be applied to all and euery the euents, which are daylye séene to come to passe, and in which the power, iustice and goodnes of God are plainely discerned and made manifest. And thus much touching the confirmation of this Psalme, stuffed and re­plenished with sundry and most beautifull ar­guments and examples.

Who that is wise, will obserue these thinges, and they shal vnderstand the louing kindenes of the Lord.

The conclusion of the whole Psalme, as touching the true vse of those woordes which haue hitherto beene declared, inuiting all men to the diligent consideration of all the wonde­rous woorkes, which through the prouidence of God are dayly seene ordinarilye to come to passe, and chéefly of those (and such like) which haue hitherto throughout the whole confir­mation beene discoursed, in the which the good­nes, power and righteousnes of God doo most cléerely shine. And trimly dooth this conclusion answer to the very beginning. For in the de­ginning all men were prouoked to praise and celebrate the Lord for his notable and great mercy, and for his infinite goodnes apparant and conspicuous in all things: and now in the conclusion he bréefly prompteth vnto y^e mindes of all men, that by the things which haue hi­therto beene declared, it may aboundantly be perceiued, how great the mercye and louing kindenes of the Lord is, and therfore y^t it is the partes of godly wise men diligently to obserue and mark these things, that therby they may learne, that they ought at all times to praise God for so notable and excellent woorkes. 1.

And there is heere in the Hebrue a chan­ging of the number, when as in the former part of the verse it is said in the singuler num­ber He will obserue, and then immediatlye in the plurall They shall vnderstand. An vsuall phrase of speaking in the Scriptures. And we learne in this conclusion:

• 1 That there are none truly wise, but the godly: and on the other side that all the wic­ked and vngodly, are fooles: touching which thing 1 Corinth 1 & 2, and Psal. 14.
• 2 That the true and spirituall wisdome con­sisteth chéefly in the obseruation of the wonderfull workes of the Lord, and in the vnderstan­ding of his goodnes.
• 3 We learne by the beholding of outward and visible things, which are daily séene in the world, that we ought to climbe vp to the com­templation of spirituall and heauenly things, especially of the power, goodnes and righteous­nes of God: touching which thing Rom, 1.
• 4 That by all the thinges which come to passe, we ought to take occasion of well dooing and of praising God.

And seeing these last woords haue respect to all the thinges which are declared in the con­firmation, it followeth that euen in the euills that are sent aswell as in the deliuerance from [Page 369]euills, the mercye of God ought to be conside­red. They shall vnderstand, saith he, The mer­cies or louing kindenes of the Lord. For whe­ther it be so, that God sendeth afflictions, or whither it be so that he deliuereth from them, yet that he dealeth mercifully, iustly and wise­ly, we haue before sufficientlye and at large declared. But to know, that euen crosses and calamities also doo come to passe by the mercy of God, and that the mercye of God shall not be wanting to those that are afflicted with them: this is in very déed the fountaine & wel-spring of all consolatiō. For which cause séeing it was our purpose to entreate of Gods proui­dence and of the comfortes to be drawen from the same, we think we haue not doon amisse, in that we haue taken vpon vs at this present to expound this Psalme before the rest. It was meete indeed, that we should better and more fully haue perfourmed our duty in this behalf: but when we both sawe the booke to encrease beyond our expectation, and also that hauing set downe the chéefe and principall heads we supposed that we had giuen foorth plentye of thinges sufficient, wherein the godly also by continuall meditation might exercise and so­lace themselues, we conceiued good hope in our minde, that thus labour of ours (whatsoeuer it [Page 370]be) would be allowed and accepted of all mo­dest and well meaning men. Wherefore this shalbe the ende of our exposition vpon the Psalme.