A special Treatise of God's Providence, and of comforts against all kind of crosses & calamities to be fetched from the same. With an exposition of the 107. Psalm. Hereunto is added an appendix of certain Sermons & Questions, (containing sweet & comfortable doctrine) as they were uttered and disputed ad Clerum in Cambridge. By P. Baro. D. in Divi. Englished by I. L. Vicar of Wethers-fielde. ¶ Imprinted by john Wolf. bookplate MUNIFICENTIA GEORGIVE D.G. MAG. BR FRET ●●● REX F.D. REGIA. 1715. REuerendo in Christo Parri D. Joanni Mullinsaeo SS. Theologiae D. & professorinec non Archidiacono Londinensi dignissimo: Joannes Ludham in perpetuam grati obseruantissimique animi memoriam hanc suam qualemcunque opellam dicat consecratque. Ad Lectorem Decasticon. I In wisdoms School who so doth take delight, O Of sacred lore to taste and feed his fill: H Him I account the only happy wight, N None like to him, let men say what they will. L lo than the way who so that list to walk. unto the haven of happiness I say, D drive no delay, spend not thy time in talk. H Hast forward fast, here wisdom sage doth stay. A Attend unto her sacred lore divine, M Mark that, and then, thou shalt be blest in fine. I. L. A Treatise OF THE PROVIdence of God. And of comforts against all kind of dangers, to be fetched from the same. With an Exposition of the Psalm (after the Hebrews. 107 ¶ That effectual consolations may be derived and drawn only from Divinity, and especially from the knowledge of God's Providence. Chap. 1. GLorious doubtless, and which may vehemently move the minds of all men, is the promise and warrant of human Philosophy: for by it (they say) men are perfected, and brought to the knowledge of the sovereign truth: by it men are taught how to frame best their manners & conversation: by it men's minds are armed against all assaults of fortune either subtly fawning or enviously insulting: finally, by it is showed a way, whereby a man may attain unto happy life and immortality. But it we weigh the matter indifferently, we shall find that only from our Divinity all these things may exactly be performed. For why? each one perceiveth, that natural men, by whom all those things are gathered together that are set to sale under the name of Philosophy, do all err and fail in many things: but unto God, who hath written and put forth divine matters as only best known to himself, no such thing may possibly be ascribed. Whereby it cometh to pass, that in the writings of the Philosophers, wherein they labour to set out the truth, a man may find every where mixed opinions very absurd and contrary one to another, where upon ariseth greater doubtfulness than certainty. A witness hereof I have that notable Philosopher M. Vario, who hath left in writing, that as touching the ends of good and evil, there were extant at once, two hundredth fourscore and eight sundry sects and opinions. But when they would frame and order a City, a family, or the manners of every private man, good God, what cold stuff, and oftentimes how ill agreeing together have they broached and put forth? To say nothing, that by some have been propounded such things to be brought into Commonweals (the Communion of Socrates and Plato amongst other things is well known) as from the which all men endued with any common sense of nature do worthily fly and abhor. But if at any time they covet to comfort a man stricken with adversity, even here also they go very confusedly to work, whilst some of them labour to remove the very name of calamity, as though it were a thing not to be accounted off, will some men to imagine I cannot tell what senselessness, or want of grief, clean contrary to manifest experience: other some again set before men eyes (painted in colours after a sort) a certain image of fortitude, such as never was, nor never shallbe: and yet in the mean time they are never able to drive away care, fear, and the sense of sorrow and grief from their minds. Now as touching the blessed life after this painful and troublesome life to be looked for, judge ye, whether any thing certain be by them brought and alleged, of whom the greatest part count those things for fables and trifles to be laughed at, which are brothed and set forth of men like to themselves, concerning the rewards of good men and punishments of the evil, calling even into question, whither there be any life at all remaining in the soul, or no. But truly, Divinity is such a thing, as may fully satisfy the minds (desirous of true wisdom) of all these things. This, in a few sacred books (for so are they called not without a cause) comprehendeth clearly and without any error, whatsoever is necessary to make perfect and bring the whole man to true happiness. In these books is the knowledge of the first and sovereign truth (which is God himself, and whose only word is the truth) so much as is expedient to be known of men in this life, plainly and substantially opened. In these the short tables of the laws do declare and set forth all the whole rule of good living, and the same in all respects so absolute and answerable to God's will, that the prince of Prophets Moses most justly gloried, that there was never any people or nation, that had their Common weal so wisely ordered and established (whither we consider the rites appertaining to religion, or the judicial form of laws, or the manner of contracts and bargains, and other things of like sort needful and necessary for the common use of man's life) as had the people of the Jews, taught and instructed in all things by God himself. In these are expressed and set forth most perfect and present remedies, which avail not only to the easing and helping of outward evils, but also to the pacifying and appeasing of men's consciences, which being stricken with the fear of Gods most severe judgement should otherwise be driven into desperation: of which matter Philosophy hath touched no one jot or title. To be short, in these only books, hath God himself declared (which cannot be deceived) what a happy and blessed life is, in what points it consisteth, where, when by what means, and to what manner of persons it belongeth. So as he that will bestow any diligence at all in learning of these books, by the guiding of the holy Ghost, that man (whosoever he be) shall well perceive and see these things to be true as we have said. For-so-much therefore as Divinity showeth herself a very excellent Mistress in all these things, and performeth so much in deed as any man can possibly desire, yet in comforts and consolations to be fitly ministered against all griefs and calamities that can happen, she is beyond all measure rich and bountiful, even the mighty Apostle Paul himself bearing record, who doubted not to say, that whatsoever things are written aforecime, are written for our learning, that through patience and comfort of the Scriptures we might have hope. For so doth God seem for this cause especially to have sent into the world at sundry times his Prophets and Apostles to be witnesses of his good will toward us, and further to have put in writing their Sermons and doings, to the end that men of all ages might have amongst themselves everlasting monuments, out of which they might provide plentiful matter of consolation against all events and occasions, and certainly learn, that they should never utterly be forsaken of God. And who I pray you) could either better or more effectually heal our maladies, than God himself by his word? who as he is the only searcher of the hearts, so he soon percetueth, where our sore grieveth us: and as by his determinate purpose, though unknown unto us, he oftentimes sendeth calamities for some special benefit of ours so he only and alone knoweth, after what sort and how long it is meet and convenient for us to be afflicted. Wherefore, I being desirous at this time, wherein all things are full of most gréeuo●● and rare dangers (for in what histories readett thou that ever at any one tune there have been such bitter jars and dissensions in the cause of religion, so many monstrous heresies, so cruel persecutions of the godly, such horrible wars without ceasing in all the provinces of Europe, so many tumults and uproars, captivities and eriles of most mighty kings and Princes, such overflowings of the Seas and waters, so many sudden and unlooked for fires whereof some is supposed to have fallen from heaven, other some to have braced out of the earth: such cruel hunger and scarcity, so universal a plague & pestilence, so many strange kinds of diseases far surmounting the skill and cunning of the physicians, as in our time and that of late years to speak off, we have seen, (alas poor wretches that we are) with our eyes? I being desirous (I say) to gather some furnitures of comfort and consolation, and that as well for the behoof of all men in general, to whom we are bound in the band of Christian Religion and mutual charity, as also in especial for the godlies sake, whom we now see, as gazing stocks and of-scouring of the world, to be laid open to the injuries of all men, as by tyrants to be spoiled of their goods, to be condemned most unjustly, to wander here and there in exile and banishment, and thereby to taste of wars, famine, pestilence, and other innumerable discommodities: Verily I supposed, that I could not more convemently draw them from any other place, than out of the most plentiful storehouse of the holy and sacred books And that for soothe not only, because there can no kind of danger be devised, against which there be not extant in those books many remedies provided: but also for because that whatsoever things are brought from else where, we know assuredly they shall never obtain so great weight and credit with the Godly, neither yet so speedily, nor effectually prevail and go for payment. For why? look how much divine things excel human, and so much also is it necessary that we prefer divine comforts before all Philosophical consolations. But for as much as in the holy Scripture many things are sundrilye every where set forth, which may very much avail to the comfort of afflicted minds (for some where are found places teaching the vanity & contempt of all earthly things: somewhere are rehearsed most large and ample promises touching the dignity of heavenly benefits to be looked for after this life: some where are recounted the examples of holy men, who after they had been exercised with great and continual conflicts of trials & temptations, at the length were wonderfully delivered out of all their distresses: some where is Christ himself in the books of the Prophets and Apostles painted forth, humbled and cast down, but afterward again lifted up and exalted: somewhere are the common calamities of the Church (at all times hanging over it) foretold and declared, and promises added as touching deliverance never to be wanting: somewhere are sprinkled exhortations to the patient bearing of the Cross after the example of Christ and the holy Fathers, we lest we should confusedly and unorderly heap together many matters, have chosen one place especially, which in my judgement is notable above the rest, and very fit to minister plentiful matter of all forts of consolations, to the which also as a fountain and well spring all the other places before specified may be referred. This same is the place Of God's providence, which whosoever shall with some diligence peruse & consider, unto him verily, we suppose, nothing can be wanting, that belongeth to the matter of comfort and consolation. This place therefore we have thought good for the cause aforesaid, so much as shall be convenient for our purpose, to stand upon and handle And to the intent we may reap the more plentiful crop of consolations, I suppose it will be for our behoof, if we unfold it somewhat the more at large. Being about therefore to speak of God's providence, we deem these principal points following, as most requisite to be handled. First, that we open and declare, what is to be understood by the name of Providence, adding thereunto the testimonies of Scripture, whereby it may appear plainly both that there is a Providence, and that also such a one, as we have defined it to be. Then will we deal against those men, that being moved with certain considerations dare be so bold as to deny it. Secondly, wherein it differeth from God's predestination, foreknowledge and wisdom: and that the Providence of God is not only universal, but also particular: dispatching some things, which are wont to be alleged to the contrary. Thirdly we will prove, that neither chance nor fortune, nor destiny, nor haphazard can rightly be maintained, where there is due knowledge of God's Providence, and the same worthily esteemed. Fourthly, we will briefly discuss, whether God's Providence imposeth necessity upon things provided, or no. Fiftly, we will diligently declare, how out of all those things that have been spoken of God's Providence, godly minds ought to fetch matter of consolation, and so to reap most ample fruit by the knowledge of divine Providence. Sirtly to the intent we may the more largely and ordinately teach, that against all sorts of dangers there are certain remedies also appointed by God's providence, we will interpret and expound the 107. Psalm. which is altogether spent in the praising and setting forth of God's providence. All which things being thus declared, we will add a few words touching the general commendation of the knowledge of God's providence, and the right use of Divine consolations, and so will we make an end of our present discourse. ¶ What Providence is: and testimonies of Scripture, whereby is proved that it is, and likewise also the definition thereof more fully opened. Then against those that have denied providence. Chap. 2. BEfore we determine whether there be a Providence of God, or no, it is requisite to know, what is understood by the name of Providence. We call God's Providence, a perpetual and unchangeable disposition and administration of all things that be. And that Providence is such, and the same also most mighty, unweriable, and continually working, it is no hard matter to declare out of the Scriptures. Esa. 43. I am the Lord, and beside me there is no Saviour. I have declared, and I have saved, & I have caused you to hear, when there was no strange God among you: and you are my witnesses, saith the Lord, that I am God. Yea before the day was, I am, and there is none that can deliver out of my hand. I will do it, & who shall let it? And every where are places to be found, in which, what notable and wonderful things soever are said either to have or shall come to pass, are only and alone attributed unto God. There is no place almost but thou mayst hear these sayings: I will be with thee, I will be thy protector and defender, I have stricken Pharaoh. I have brought you out of Egypt, I will wound and heal, etc. A man may find also very often exhortations made to consider as well the great and usual things that happen, as also that succeed by natural course and order, done and procured by God himself. joan. 5. Christ saith plainly: My Father worketh even until this time, and I also work. Ephes. 1. By his power come all things to pass according to the purpose of his own will. Behold therefore in general God continually working, and no less wonderfully preserving and governing, the things so wonderfully by him made and created. But now also in special manner, proceeding throughout the parts of the whole, it is showed by many places of the Scripture, that God hath even of these also a diligent care and consideration. Certes, that the perpetual administration of heavenly things is ascribed unto God, we see it throughout the whols Chap. 37. of job, where amongst other things he saith: Consider the wonderful works of God, knowest thou not how God prescribeth an order unto them, and lighteneth the clouds with his brightness? The care in like manner that God hath in the earth and in the waters is every where commended and set forth. Psal. 147. He covereth the heaven with Clouds, and prepareth rain for the earth, and maketh the herbs to grow upon the mountains. Now again, that God careth for men's matters, job declareth at large throughout his whole Chap. 34. Likewise the whole Psal. 23. The Lord feedeth me, therefore shall I want nothing. jere. 10. I know O Lord, that the way of man is not in himself, neither is it in man to walk and direct his steps. Proverb. 21. A man's goings proceed from the Lord, and how then shall he dispose his own way? Act. 17. By him we live and move, and have our being, Math. 10. Even the hears of your head are all numbered. Yea and further, that God careth also for things far inferior to the state of man, it is plain and manifest. Psal. 145. The eyes of all things look up and trust in thee (O Lord) and thou givest them their meat in due season. Thou openest thy hand and fillest every living thing with thy good blessing. Psal. 147. He giveth fodder unto the cattle, and feedeth the young Ravens which call upon him. Math. 10. Are not two Sparrows sold for a farthing? and not one of them shall fall on the ground without your Father. All the things therefore universally that are and shall come to pass aswell in the heavens as in the earth, and not only those that belong unto man, but also the things that are far beneath the degree of man, and are esteemed of us to be vile and base, God as he first made & created them, so doth he still care for them, nourish and govern them, every where setting forth his wisdom, goodness and power to be seen: which Providence of God also toward all things is very notably painted forth in the Psal. 104. again likewise Psal. 148. wherein all Creatures are invited and stirred up to celebrate the praises of God. And out of these so many and so manifest festimonies may abundantly appear the truth and integrity of the definition which we before alleged. We said that Providence is a certain disposition and administration, coveting (undoubtedly) by these two words to show and declare, that even before any things come to pass, and likewise also when they are accomplished and brought to pass, the divine power is gravely and seriously occupied (so far forth as is beséeming to his Majesty) about them For we may not so take the matter that God doth only once determine with himself, how every thing ought to be ordered, and then afterward commit the business unto some other inferior causes, to prosecute the things that he before ordained, and to bring them to their end: but we must understand that he doth continually put to his hand, until that which is most wisely ordained, be most mightily absolved and thoroughly accomplished. Otherwise Providence should be no whit more excellent than bare foreknowledge: and the title indeed of admmistration might be attributed unto God, but the thing itself should seem not greatly to belong unto him. Like as many things are done in the name of Kings and Princes, and are said to be dispatched by their commandment, which notwithstanding they scarce know or understand, how and after what sort they come to pass, because they are done by other ministers. But the case standeth not so with God. He alone not only purposeth and ordaineth all things but also ordereth and administereth them. Neither yet ought he to be understood so to administer things, as one suddenly or at adventure doing this or that, like as those men are wont to do that are distracted with many matters & dealings: but he with a certain purpose and determination, and to ends lawful and good, like unto men wisely and long time deliberating of things to be done, finisheth and accomplisheth all things. Otherwise all things should be carried headlong with a certain blind and doubtful motion, and Providence should little differ from chance and fortune: and if any thing succeeded well, or came to good pass, it might seem to be attributed to chance: as it is wont to be done, where without any deliberation before had, some Captain suddenly and at a wild venture breaking upon his enemies, obtaineth yet the victory: which doubtless is said to come to pass rather by haphazard then by any direction of the will or wisdom. But of God undoubtedly, whose wisdom reacheth mightily from one end unto an other, and disposeth all things sweetleye and comfortably, we may not so speak. We suppose therefore that this last property may plainly and fitly be expressed by the word Disposition, and that other by the word Administration, and so that no small force of God's providence is opened in those two words. We said that it is a perpetual administration, intending to signify, that as God's power and wisdom are never idle or unoccupied, so neither that the care and government of things created, is ever at any time razed aside or removed from him. For why? God worketh not by turns or fits, as one that is sometimes weary and requireth the interchangeable help of a deputy, unto whom he might commit the office of sustaining and keeping all things upright: but he worketh continually without ceasing all in all, and only and alone bringeth all things to their appointed end. We said that it is unchangeable, to show, that in all things that come to pass, yea even in base and inferior things, the ordinance of God is certain and sure: in as much as it is necessary that we attribute unto God an everlasting decree, stable purpose, and infallible wisdom, for why? God is not changed, neither doth he only purpose and begin, but also perform and accomplish: yea and look what he hath once decreed it shall come to pass, whatsoever is said or done to the contrary. As touching the forces of man's will, whither they be able to do any thing in this behalf, we will declare in place convenient. Last of all we said that it is of All things, to the end that it might appear that all things both great and small are subject to God's Providence. For if in case any thing could be conceived in mind, that might spring or be disposed from any other where then from the providence of God: we should of necessity either imagine some other beginning equal to God himself, from whom that thing should come and proceed: or else at the least that the same thing so sprung up of itself, and standing by his own strength, had a hidden power of Divinity in it, and were even a new God: which once to think or speak is abominable. But this particle shallbe declared more at large, when we come to speak of particular providence. In the mean season where all the parts are in this wise more deeply weighed and examined, doubtless there is conceived a certain wonderful majesty of God's providence, and men's minds may secretly be stirred up to worship and adore the same. And hitherto, whither there be any Providence of God, and next what it is, I suppose it be sufficiently declared. But we have yet to deal against those men, that being provoked with I wot not what persuasions of man's corrupt reason, dare presume to deny providence. These men's reasons we will bring forth, and lest any man's mind should be moved by them to err, we will clearly confute them. Then will we add other arguments also of man's reason, which may confirm every man in the right knowledge of God's providence. These are the arguments of the deniers of it. 1. That is only to be attributed unto God, which is beseeming to his majesty, and wherein his dignity is extolled and not depressed or obscured. But if the care of human things be attributed unto god, his majesty in this point seemeth not a little to be hurt, & very much to be detracted from his dignity and worthiness. For what is this else, them to thrust God from his celestial glory, and to draw him down into this filthy mire of worldly things? Therefore it is not to be thought, that God careth for men's matters, and least of all for those that are more vile and base than man. Which argument is recorded for the most part in Pliny, where he speaketh in this sort: It is a thing doubtless to be laughed at, to say, that the thing which is chiefest above all other, careth for men's affairs. Should we not believe or doubt that he is defiled with so heavy and cumbersome a ministry? And it flowed from out of the school of Epicurus, which denied not God indeed, as did Diagoras, Melius and such like: but yet notwithstanding he imagined, that if he would be happy and blessed in deed, he must be altogether idle, and void of all care. For so Epicurus being vanquished with the weakness of his own brain, thought that providence could not be established, but with the great trouble and vexation of God, as though God were after the manner of men subject to affections, and could be grieved and oppressed with troubles. 2. If God regarded things human, than all things should be done in due order, according as were convenient to the justice and goodness of God. But we see openly and almost commonly that all things are boon most confusedly and out of order, and that with evil men it goeth well, and contrariwise with good men, ill. Therefore there is no providence of God, and god regardeth not human affairs. Which argument also is confirmed with a certain similitude. Like as neither a house nor Commonweal is said to be established in due order & discipline, if in it there be neither rewards appointed for good deeds, nor punishments for defaults: so seemeth the world not to be governed by divine moderation. And this argument is of most weight and hath moved very much the minds even of wise men, For seeing most vile and wretched persons, tyrants, traitors and such like, to enjoy good success, and to live long in happy state and condition, and contrarily all things to fall out unhappily to the good and virtuous, and oftentimes to be very despitefully handled of the wicked, and to be dispatched out of the way, at the least to come very seldom to any good point or issue: they could judge no other, but that God in very deed was not acquainted with men's matters, and much less had any care of them: according as it is reported that Diogenes Cynicus was wont to say, that Harpalus (who in those days was counted a very happy and fortunate thief) bare witness against the Gods, because he lived so long time in that estate and condition. Yea the Saints and holy men have been moved sometimes by this consideration, to suspect, that they had utterly been forsaken of God, and that God had no manner of care of them. As touching which thing Psal. 72. the godly man David being afflicted and in heaviness complaineth, saying: How doth God know it? or is there knowledge in the most highest? Lo these are the wicked, yet prosper they always in the world, and increase in riches. certainly I have cleansed my heart in vain, and washed my handes●n innocency, etc. Psal. 74.75. 3. If God provided for men's matters, it should chiefly appear by this, that he hath given unto man reason, which in very deed seemeth to be as a certain testimony of God's divine power and goodness always conversant and abiding with men. But this way it appeareth not sufficiently that man is provided for. Therefore God passeth not for men's matters. The minor or second proposition is proved. For from the reason which God hath given unto man, there arise daily more evils & inconveniences unto him than benefits or good turns. Therefore either God careth not for men's matters, or it had been much better if man had not had reason given unto him at all, then to be given with so great discommodities. This proof is confirmed by a similitude: like as wine because it seldom times helpeth, but oftentimes hurteth sick folks, is better not to be ministered unto them at all, then to be dangerously taken: even so reason, in as much as it seemeth to procure more hurt unto man then good, it had been better not to be given unto him at all, then so bountifully and largely to be given. These are the chief arguments, being of greatest weight and moment: out of which all other, if any be alleged, do for the most part flow and proceed. These than we will in few words dispatch. To the first it is answered by denying the Minor or second proposition. For why? God's Majesty is not here diminished, but rather becometh more famous and notable. The more things that God doth, the more shineth forth his power and goodness in them. And God is no more defiled with the care of things earthly and vile, than the Sun is defiled by shining even upon foul and filthy places. Neither must we imagine that God is proud, and a contemner of the things that he humselfe hath created, as though he should despise them, as unworthy of himself: and much less that he seeketh his ease, as though he should at any time be wearied with labour. Wherefore it is no strange matter for God, to take unto himself the care of things earthly. But if any reply and say, that even Kings regard not all things, specially such as are of least account, and therefore déem it a thing very unmeet, that the care of inferior matters should be attributed unto God: doubtless these men are much deceived. These men will take upon them to judge of divine matters by things human. But this similitude is of no force. For why? kings are compelled to commit many things unto other, because in very deed they are not able to do all things of themselves: but the case standeth not so with God. He needeth not the help of a substitute or deputy: he is able to bring to pass whatsoever he will Neither is any thing unworthy of God, that is turned unto good. But whatsoever is done by him, is turned unto good: if not unto good in respect of us, yet certes unto good in respect of God himself, that is to say, to the illustration and setting forth of his power, goodness & wisdom which is sufficient. But of this thing more at large, when we shall entreat of particular Providence. To the second it is answered by denying again the Minor: because that in this is the judgement of man's reason deceived, for that it cannot discern the causes, for which God ordaineth these things so to come to pass in the world. First, reason cannot judge, that all men indifferently are sinners before God, & that none can be found so holy, but that he hath deserved the wrath of God. This if reason could perceive it might understand that it is by no means against order or justice, that even good men alare afflicted in this world. Secondly, reason faileth in this point, in that it supposeth all these evils to be sent from God being angry, and to the destruction of men: when as notwithstanding the Scripture manifestly teacheth, that scourges are oft-times tokens of Gods good will (for whom the Lord loveth, them he chastiseth: Heb. 12. Proverb. 3) and likewise for the behoof & profit of the good that are afflicted. For the godly by this means are exercised and grow forward in faith, they are stirred up to invocation of God, to patience and charity toward their neighbour, they are strengthened in hope etc. But contrariwise, benefits & happy success do turn for the most part to men's destruction. For by them men are estranged from God, they conceive boldness and contempt against their brethren, yea they are blinded by little and little, until at length they come utterly to confusion. Thirdly, albeit God sendeth evils and calamities unto good men as punishing them and being angry with them, yet he doth it, whilst they live here in this world, lest after they be departed, they should be compelled to suffer in an other world (we are chastened of the Lord, saith the Apostle, 1. Corinth. 11. to the intent we should not be condemned with the world) and so be subject to everlasting torments. But to the wicked and ungodly, he granteth all things prosperous here in this life, to the end that afterward they may so much the more justly be damned, and severely punished. Of which thing we have a testimony in the Evangelical example of Lazarus and the rich man. These causes I say, wherein both the righteousness and goodness of God doth appear, the holy Scripture propoundeth unto us: but reason being destitute of the word: cannot see or perceive them. Wherefore it is manifest, in this behalf, to wit, in that the godly are punished here, and the wicked not so, that we must not say, that therefore things are here disorderly done: when as all these things are for certain profitable causes, and unto just & lawful ends directed by God's dispensation. But as touching the foresaid similitude, we answer that all things are not here alike. For why●in the Commonweal, it is a thing necessary in deed to be observed, that to the evil punishments should be inflicted, and rewards to the good: because that without this consideration neither could public peace and tranquillity stand, neither any order be kept and retained. But in the administration of the world, albeit the godly are afflicted, and the wicked escape, yet remain all things still in good order, and God turneth that inequality unto a good end and purpose. To the third argument it is answered, that God indeed hath adorned man with that excellent gift of reason, whereby he might not only surmount all other creatures, but also have in himself a certain testimony of the divine power always present and working in him. For in this respect man is said to be created after the likeness of God, and to bear the image of God about him. But in such wise did God give it to the first man, that he put it in his choice and power, to use the same freely either unto good or evil. When therefore man turned it unto evil, and also to his own destruction, doubtless the fault was to be imputed unto himself, who so shamefully abused so great a benefit. Wherefore it followeth not that it had been better not to have been given unto man, then to be given with so great discommodities: for it was given to a good end, and he might have used it well if he had would: in which behalf doubtless God had abundantly provided for man. But after the fall of man, albeit all men are carried more prone unto evil then unto good, and that there remaineth scarce one little spark of man's liberty, yet for all that reason abideth still not so far forth in all respects depraved and perverted, but that it is a very evident mark of God's image, and testifieth that God hath even still a care of mortal men, according as we may see a number by the guiding thereof to be led and prepared (after a sort) unto good. moreover God doth still govern the mind and reason, secretly stirreth them unto virtue and goodness, working all in in all: as touching which thing we have often and many sentences in the Scriptures, and some we have cited before. It is evident therefore, that God doth provide for men's matters. Now without any business may other reasons be answered that are wont to be objected, of which sort is this: If God, say they, have provided for man in giving him reason, then for those only hath he provided, upon whom he hath bestowed good reason, which undoubtedly are very few, and almost none at all. But it is an absurd thing to say, that God provideth only for some few, neglecting or excluding others: It followeth therefore, that no man is provided for. We say that God would indeed provide indifferently for all men, like as he hath indifferently given to all men the benefit of reason: but in that some do use it better than other some, it consisteth for the most part in the men themselves But if they yet proceeding further will infer, that even God himself also is to be blamed, who hath given reason unto these, whom he knew would use the same péenishlye and perversely: like as that Physician is not without fault, that granteth to his patiented wine, and yet knoweth well enough that if he take it without mixture, it will soon turn to his bane and poison. Hear the consequence is denied. For albeit God knew before that man would abuse the benefit of reason, yet was it convenient in the mean time for God's goodness, to deck and adorn man with most large and ample gifts, to the intent that afterward the whole blame might so much the more justly be laid upon him, in whose choice it was to use the commodity received either well or ill. Furthermore considering that God also foreknew, how and by what means to secure and provide for man again being fallen, and how greatly his glory, power and goodness ought to be advanced and set forth by his restoring again: considering likewise that God was by no law bound unto man, to keep him from falling: certes he cannot be judged to have done either unwisely or unjustly, in adorning man with reason that was afterward to fall, and in suffering him to slide. But against these arguments now propounded, we will set other again much more strong and forcible, proving the providence of God to the intent that if any be offended any way with the former, the same may have reasons fetched even from nature itself, by the which they may again strengthen and confirm their minds, for although the Scripture ought to be of such account with all men, that look what the same hath once pronounced, should be received with all diligence: yet notwithstanding either by reason of the adversaries, that embrace not the Scripture: or for the weaks' sake, whose reason evermore still struggleth & striveth, neither willingly submitteth itself to the authority of the word: It is profitable sometimes to bring forth the arguments of reason, not verily to the end that by them that which is expressed in the word of God should be confirmed, but to the intent that they should serve and wait upon God's word. For otherwise in very deed they are not to be received. Let this therefore be the first reason. 1 If there be a God, it is necessary and requisite that he be occupied, and that truly about somewhat very excellent and worthy of God. But there is nothing more excellent and more beseeming unto God, then to govern the world which himself hath created. Therefore the world is ruled by God's providence. 2 If the world be not governed by God, them by some other thing that is endued with a greater force and wisdom, whatsoever a man list to imagine it to be. But there is no such thing to be foüd, that is either more mighty or more wise than God, for otherwise God should not be almighty and most wise. Therefore is the world governed by God himself. 3 If God in no wise governeth all things, than it is either because he knoweth not how, or because he cannot, or because he will not. But neither of these is to be spoken of God. Therefore God regardeth and disposeth all things. That he knoweth not how, how can it agree unto him that is the sovereign truth, whereby he seeth and perceiveth whatsoever is any where to be found, & from which also all knowledge and understanding floweth unto men? That he cannot, is as false as the other, for somuch as he is the highest power, whereby he accomplisheth whatsoever he will. And that he will not, it must of necessity be furthest off from him, which is the sovereign goodness itself. But if he could save any thing, and did neglect it, then doubtless he should worthily be spoiled of the title and dignity of the sovereign good. And this argument is very forcible, proving of necessity the providence of God. 4 We see a most beautiful and perpetual order of all things amongst themselves, but especially of the Sun, the Moon, the Stars: we see the appointed times and seasons of the year to follow successively one after another: we see other such like things always to come to pass most decently throughout the whole world, by the which there redoundeth an incomparable commodity and benefit to all mankind. Therefore the world is governed by God's providence. 5 In the Elements (as they call them) this order is observed, that by the course and interchangeablenes of them, the nature of the world is continued: likewise in the earth and in all those things that come of the earth, as by an everlasting order and for an infinite space of tune are procreated Trees, Fruits, Vines, Beasts etc. and that truly so comely, and so profitably are all these things disposed and set in order, that better or more wisely they could not be. Therefore God governeth the world, yea and ruleth these inferior things by his providence. 6 If we look upon things most worthy of admiration as well in the nature of celestial bodies, as also interrestriall, but chiefly on the creatures, amongst which there are very many brute beasts found adorned with a certain unperceiveable force of nature secretly working in them: yet man, aswell for the excellent powers of the soul, as also for the inestimable frame and feature of the body, doth easily pass and surmount all other, and therefore is called not unworthily, microcosmos, a little world: these things I say, if we more nearly consider and look into, doubtless our senses must either be very senseless and sottish, or else they will enforce us to confess, that with a certain sovereign providence (such as cannot be perceived but in God alone) the world with all and singular the parts thereof is uncessantly governed and preserved. 7 The experience of great and mighty successes, especially in heroical personages, which contrary to the hope and expectation of all men have accomplished those things that every man judged to be far above human strength and ability, (of which sort many things are reported of Alexander, julius Caesar, and others) doth plainly prove, that there was present with them a certain divine power, & therefore that all things among men come to pass by God's ordinance. Which thing seemeth to have moved the Poets to attribute unto worthy men Gods for their parents or defenders. 8 The common consent of all men, naturally engrafted in them, whereby they are wont to ask and look for all good things from God: further the love and likement of rites belonging to the worship of God, semblably ingenerate in all men, do manifestly prove that men cannot otherwise think and be persuaded, but that God regardeth our affairs, heareth our requests, sendeth both prosperity & adversity, and to be short, hath a care of all our matters and proceed whatsoever. And thereupon it appeareth it came to pass that Pliny somewhat sondely entreating of God's providence, shamefully overshot & spoke against himself: for when he had said that it was a thing ridiculous, that the chief and sovereign thing whatsoever it were should have a care of men's matters, he added not long after: that it was to be believed by the use and experience of man's life, that the Gods had a care of men's matters. Which truelyare contrary one unto an other, unless we so take it, that by that chief and sovereign thing is understanded God regarding only things heavenly, as Aristotle imagined: and by the Gods to be meant many and divers inferior powers as substitutes, unto whom it belongeth to care for these things here below. But hitherto to prove the providence of God, and to open what it is, I fear lest it may seem over much. Wherein the Providence of God differeth from his foreknowledge▪ Predestination, and wisdom: and that God's providence is not only universal, but also particular. Chap. 3. Now the matter requireth that we declare more at large what this Providence is, and how far the force thereof extendeth. But before we do that, it is requisite to show wherein God's providence differeth from the foreknoweledge, Predestination and wisdom of God: lest in proceeding we rashly confounded the properties that belong unto them: For why? we have not to determine alike of these things, although in many points they may seem to agree together. Predestination properly is the everlasting decree of God, wherein he hath determined with himself, what shall become of every man as touching either eternal salvation or damnation, for so did God also before the foundations of the world were laid decree that among men Peter should be saved, and judas destroyed: & so likewise of every one, whether they were to be saved or damned according to that saying of Paul Ephes. 1. He hath chosen us in him, before the foundations of the World, that we should be holy, and unreprovable before him through love: who hath predestinate us, to be adopted into children through jesus Christ in himself, according to the good pleasure of his wil And as touching the signs or marks & also effects of predestination, we have some things written Rom. 8. For those which he knew before, he also predestinate (or preordained) to be made like to the Image of his son, that he might be the first borne among many brethren. Moreover whom he predestinated; them also he called: and whom he called, them also he justified: and whom he justified, them also he glorified. Now, Foreknowledge is that, whereby all things aswell forepast, as to come are by themselves known unto God, and that in such sort as though they were present and before his eyes. For God foreknoweth all things, not verily as foreseeing only what shall become hereafter of this or that, as men sometime are said to foreknow certain things, or at the least presume as though they foreknew them: neither yet as one conceiving a naked form or figure only in his mind, like as there is wont to wander in our imaginations, a certain shape and image of those things which either we have seen before, or look to see afterward: but viewing and beholding all things whether they be past or to come, as though they were present, and that truly with singular certainty and most perfect knowledge. Wherefore also it is rather called Foreknowledge then Foresight. For why? in God there cannot be seen or discerned any proportion of the time past or to come (for he surmounteth all times, being himself set far above all measure and quantity of time) wherefore it is necessary that we conclude, that all things are known unto him as though they were present: and further that no new or strange thing happeneth unto him, when the things which he foreknew come to pass: as who should say, he then received the knowledge, of those things, of which before he had only the foreknowledge, according as we are wont to say of a man: but we must avouch all and the whole Foreknowledge to be in God simply as knowledge, like as Augustine wittily writeth to Simplicianus Book 2. Quest. 2. And albeit Cicero doth deny the Foreknowledge of God in his second book of Divination, where disputing with his brother Quintus he laboureth to take away all foresight or foreiudgement of things to come as well from God as from men: that maketh no great matter. He truly is contrary to himself, who after that he had in one place very gravely determined of providence, here he most childishly denieth foreknowledge, when as that without this can by no means be understood in God. But he that coveteth to know more against this vanity of Cicero, let him read Augustine de Civitate Dei. Lib. 5. Cap. 9 throughout which Chapter there is a very apt disputation set down as touching this whole matter. But Wisdom, whereby God is said oftentimes in the scriptures to have created & to govern all things, is taken to be a certain power more largely stretching itself, whereby he foreknoweth, predestinateth, and provideth or administrateth all things rightly and ordinarily to his own glory, to our profit, and the utility and ornament of all things created: and is said to do all things wisely. And that we may contract all things into a sum, predestination is occupied chiefly about the eternal salvation and damnation of men, which is to follow after this life: providence is occupied in the administration of those things which by an everlasting and infallible succession come to pass, throughout the whole world, and through the whole life of men. Predestination tendeth directly to the last end: providence directeth the means that belong thereunto. Foreknowledge doth nothing else, then most advisedly consider all things that are to come, paste, and present: finally, wisdom may be weighed as a certain several faculty and most largely spreading itself, usually applied unto all things that GOD doth. Predestination cannot be without foreknowledge, but foreknowledge may well be without Predestination. Providence also is not without foreknowledge, nevertheless foreknowledge may stand again without providence. But without wisdom, neither foreknowledge, nor predestination, nor providence, no nor any thing else that God doth, can stand or consist. Therefore, that predestination, foreknowledge, and wisoome do differ one from another, and also from providence, it is hereby plain and evident. Furthermore these things being thus declared, a way is after a sort opened to inquire, what manner of thing God's providence is, what it doth? what power it is of, and how it is occupied in the administration of all things? But we will allege in this behalf the divers opinions also of the Philophers, to the intent it may appear how man's reason even here likewise in examining of providence hath unhappily bewrayed her blindness: then next, the judgements of those that have embraced our religion, and what things especially are to be followed. 1 Some Philosophers there be that have thrust providence into too narrow a room, allowing in deed that God looketh down upon all things from above, and further granting that there is an infinite power adjoined, whereby many things do on every side come wonderfully to pass: but the full power and authority and daily administration of things, or to speak more grossly, the very handling and ordering of matters they have separated from him, appointing all these offices unto other inferior Gods or potestates, I know not to whom, unto whose government and direction all things that here are accomplished, aught to be ascribed. But this what is it else, th●n with Epicurus to imagine a certain fantastical God, unto whom the glorious title of providence is given, but the thing itself utterly taken away? It is indeed granted by this means that there is in God knowledge or foresight, but such as in no wise intermeddleth itself with the doing of things: there is granted also unto him power, but such as is idle, and in very deed utterly impotent. which things sith they are very far off from God, certes against these men as those that deny principles, we have not to dispute. 2 Other some, of whose number is Aristotle with his followers, have somewhat more largely stretched the compass of God's providence, although enclosed it in certain limits, attributing (as who saith) unto it the administration of supernal and celestial things, which are next to the house of God, which house all men acknowledge to be heaven: but that he should pass any further, descending to things below, where he might peruse and set in order the earth and earthly things, that they suppose to be unbeseeming so great a majesty. In the mean season they judged these things to be governed of the heaven and of the stars, and also of the parts next adjoining unto them, in which they suspected a certain secret power and virtue to be, which they named destiny and a necessary connexion of all causes and effects together. For they imagined, first a certain most large and ample virtue to be conveyed from the divine nature by one and the self-same simple motion into the things which are next unto it, that is to say the heavens: then from these likewise to flow a new force and virtue unto those things which immediately follow, and and so forth on by a long course and order even unto the lowest, so long and so far forth as all things feel in themselves any part of the divine moving. The matter may be made more clear by a similitude. If a man take and draw the first link or ring of a chain that is rolled together and laid upon an heap, it is necessary that even forthwith the second link also should be moved, and so forth all the rest, until the whole chain do follow whither soever he will: so judge they God's providence to deal in the administration of things, first forsooth in working upon heavenly things next adjoining, and then in passing by many things set between, to come by little and little even unto the lower also. But if a man demand of them, why God moveth not by like reason all inferior things also: they answer, that it is not seemly even for Kings themselves, to know and understand all things: neither meet to be spoken, that God should have the charge of such labours committed unto him, as a vile slave or scullion in a Prince's Court would scarce undertake to do. But we also say, that for him that ruleth and coveteth to order all things aright, it is not only not unseemly, but also dangerous, to neglect wittingly even the least things that make to that purpose. Wherefore this reason may serve, to prove also that some things do seem fit for God's providence, though the judgement of divine matters should be drawn from things human, though God could not stretch forth his power further than to the next heavens, though such a knitting together of all the parts of the world could be proved: and to be short, though it could be tried that God abhorreth small and feeble things as one that were either proud or peevish. 3 From these differeth not much the opinion of others which have likewise subjecteth to the providence of God all incorruptible things, that is to say heavenly and elementary, then also things corruptible, but not all after one manner, as of which they supposed only the kinds, but not the particulars to be preserved by God's providence. But further they made exception of man, by reason of his excellency from this common law of corruptible things, whom they affirmed to be ruled and governed of God by a special and peculiar care. In this opinion were certain men endued with the Jews Philosophy, especially Rabbi Mose, (moved as I take it) to except man by those places of Scripture, which do most plainly testify, that the holy Fathers were in all their works, peregrinations, wars, marriages, provision of things necessary, singularly halpen of God, and adorned with happy successes. 4 Plato, as Gregory Nissene reporteth, hath otherwise yet divided the functions of providence. For first he hath formed a certain providence of the high or sovereign God, chéefely-occupyed in governing of things heavenly and incorporal, and further also in the universal administration of the principal parts of the whole world, to the intent that the kinds and specialties of things might by an everlasting order and succession be maintained and preserved If Plato had stayed here, this opinion might have seemed tolerable, as agreeing with those that have attributed unto God an universal providence. 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 things should be committed unto him: framed a certain second providence, intentively occupied even about all several and particular things, which are engendered throughout this whole world. This charge and function he took to be assigned to certain inferior Gods, governing especially the motions of the celestial bodies, and then pouring a convenient force into all inferior things. By means whereof it came to pass, that the blind antiquity feigned many Gods, whom they called Tutelares, preferring Saturn to Corn sowing, Mercury to Merchandise, some over the waters, othersome (to be short) over other things. As touching which government of inferior and select Gods in the world, thou mayst find some things in Augustine de Civitate Dei. libr. 7. chap. 2.3. Last of all he established also a third providence, occupied in ruling of men and their actions, assigned again unto other Gods, whom the Greeks called Dęmones, and of their office, diopous, that is to say orderers or overseers and our men Angels and familiar Spirits. Whereupon prevailed an opinion with all men, that unto every man immediately after his birth is assigned of god a good Angel, which governeth his actions, helpeth him with secret suggestions of counsel and advice, and to conclude) directeth all things to a good end and purpose. Many things there are extant in the old writers, touching the familiar spirit of Socrates & likewise of Pythagoras. But how much this doctrine of Plato strayeth from the truth every man though we hold our peace can judge, if by none other matter, yet at least by inducing the plurality of Gods. 5 I come now to those that have embraced our religion, whom also it is evident to have judged of providence not after one and the self-same manner. The most of them indeed do willingly attribute unto God the government of things, but if we look more nearly into the matter, it will appear to be only yet confused & out of order. For albeit they grant the whole world with all and singular the parts thereof to be by a general motion stirred and governed of God: Yet notwithstanding they attribute unto every creature his peculiar strength and liberty in certain actions, as though that every one were not peculiarly governed and directed of God. They acknowledge that all creatures are moved at haphazard, and that man is carried whither soever he lusteth after the liberty of his own will: No otherwise than if God should have a sufficient share given him, in that he formed in his creatures certain organs or instruments (of which sort in man are the mind, reason, will, and such like powers) which in deed might according to the inclination of their nature take the beginning of their moving from God: but further Gods power might not stretch itself. Therefore this providence they called universal, wherein truly the power of God doth trimly appear youred abroad into all creatures, but not by a continual dispensation and administration. And they were moved thus to determine, by a desire they had of preserving the liberty of man's will so greatly praised and commended of many: and further, because they would by this means avoid an inconvenience, to wit, lest God should be counted the author of sin in men. for which causes many and the same great learned men have unto these things given their consent. 6 Some again have confessed that all the actions of men whatsoever are especially governed of God, but yet only of the godly sort, and so far forth as they labour to a good end. These, in as much as their purpose is holy, they say, are diligently helped of God, so as they may accomplish that which they have conceived in their mind, and that God turneth away whatsoever might he a let or hindrance unto them. In which respect God promised in the old testament that he would be a God especially unto some, that is to say, their governor, patron and defender. But this opinion seemeth to detract the praise of goodness from God, as though he were not alike desirous of the salvation of all men, or as though he favoured some, and envied other some, beside it diminisheth the power of God, as if he were not able to induce evil men unto goodness, or to use them to the performance of some good thing: to conclude, it seemeth to slander God with the note of injustice, as though for sooth he dealt not uprightly, in that he leaveth sometimes the wicked to their own perverse will, and withdraweth his helping hand from them. 7. Wherefore now we will reckon up the last opinion, which we ourselves also embrace, and desire to be received of all men. That is this, that God's providence governeth the world and all the things therein contained, and that truly in such sort, as by an appointed order he administereth every thing, yea even those that are esteemed least, and also directeth the actions of every thing to their appointed end. Whereupon we name it the special or peculiar providence of God, and we avouch it so much the more diligently, by how much it is more cléerey inculked in every leaf of the holy Scripture: by how much also it is more applied to illustrate and set forth the power, goodness, and righteousness of God: and to be short by how much it bringeth more weight and importance to the comforting and confirming of our minds in all doubts, straits 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 providence of God, abundantly reap and receive, wherewith to satisfy his wayward and unquiet conscience, and wherewith to repress all the assaults and occasions of impatience. And albe it we have before, where we defined providence, showed it after a sort to be such, yet seemeth it good still to confirm the same with many & more evident arguments. And first forsooth the weightiest testimonies were to be drawn out of the Scriptures: but because we have before set down not a few, whereby we have proved and made plain, that God hath a special care of all men's matters and actions belonging as well to the mind as body, so far forth that he guideth, moveth and advanceth, the judgements, wills, enterprises, and endeavours of men, whither they be good or evil, unto what part or purpose soever it pleaseth him: whereby moreover we have declared, that even those things that are far beneath the state and condition of men, as most vile and abject creatures, are governed by God's dispensation and ordinary assignment, not only in general, but also in particular: it is not needful we should spend the time either in repeating of them, or in searching out of new. Only this I will say, that it is marvelous, how in so great light of the Scripture some should be so blind, as not to see Gods peculiar providence, or being seen not to acknowledge it. Doubtless the fathers have not slenderly avouched it: of whom we will allege some certain sentences, to the intent we may by some means satisfy froward wits, which carp and condemn every thing, that they hear pronounced by men of their own age. Origen writing against Celsus book 4. saith: As the husbandman according to the diversity of the times of the year doth sundry works of husbandry, and is occupied either in tilling the earth, or in purging the weeds that grow up in it: so likewise doth God dispose and moderate all times as it were certain years (that I may so speak) hereby executing every thing in special, that the regard of the whole requireth in general, so as these things being by themselves only (as it is in truth) most apparently and eftsoons comprehended, he directeth to their end. semblably in his Commentaries upon the Epistle to the Romans. on these words Chap. 1. I have oftentimes purposed to come unto you but have been letted hitherto: he showeth that God governeth by his providence all the actions and enterprises of men. Again in his 1. Book of Commentaries upon job. he interpreteth those usual phrases of Scripture which sound, that God speaketh to the devil, to the firmament, to the gourd, to the morning worm, to the fiery or burning breath: to signify nothing else, then that all these things are by the secret power and providence of the creator turned and moved hither and thither according to his will and pleasure, and do at all times the commandments of God. Gregory Nazanzen in his Apologetico, According, saith he, as in man's body some members there be that rule the body, and govern all the motions thereof, othersome that are ruled & yield obedience to the governors: so likewise in the church hath God established such a law of equity, as thereby through his divine providence he disposeth & ordereth all things, yea & moderateth matters in such sort, that he hath or deigned some to be ruled and governed, othersome he hath given to be pastors and teachers. But the said Gregory doth entreat yet more clearly of the same matter in that most learned Oration of his, which he made touching the care of the poor, and enuaieth very gravely against those that would not allow providence to stretch unto us and to these inferior things: and teacheth in many words, that what things soever do happen unto us in this life, whither they be prosperity or adversity, riches or poverty, sickness or health, are sent by the determinate purpose of God's providence, howsoever it be unknown unto us. Chrisostome a very grave and holy author, as well in other places as also especially in that book which he entitled of God's providence to Stargirius the Monk, saith plainly in this wise: That God hath a care not only generally of all things, but also specially of every one, thou mayst hear him saying: It is not the will of my heavenly Father, that one of these little ones should perish: speaking of them that believe in him. He is indeed desirous that those also which believe not, should be saved, & be changed into a better state, & believe as Paul saith: who would have all men to be saved, and come to the knowledge of the truth, And he himself saith to the jews: I came not to call the righteous, but sinners to repentance. and I will have mercy, and not sacrifice. But now if after the fruition of so great care and providence they will not become better, nor acknowledge the truth, yet he leaveth them not so for all that: but for as much as they have willingly deprived themselves of the participation of eternal life, he yet at the least giveth unto them all the benefits of this life, making his Sun to shine upon the good and upon the evil, and raining upon the just and unjust, yea and ministering other things that belong to the course of this present life. But if he provideth for his enemies also with so great care and providence, how shall he neglect his faithful ones, & those that serve him with their whole heart? No, no, he will not do it, but he chiefly favoureth and embraceth these in all things. For even the hears of your head (saith he) are all numbered. Lo he manifestly affirmeth and proveth that God careth as well for the wicked as for the good, & that every one do receive daily large benefits from the providence of God. Now Augustine in very many places commendeth and setteth forth in like manner the largeness of God's providence. In his first book of Order, he hath a number of things agreeable to this present purpose, when as throughout that whole work he laboureth chiefly to this end, to teach that all things are administered most duly and orderly by the providence of God in this world, albeit many things appear to be disorderly done in men's matters. Again writing upon Genesis ad literam. Book 5. Chap. 20.21. he commendeth God's providence for that the father, as christ saith john 5. worketh until this time, and as it is 1. Corinth. 15, unto every seed he giveth a body at his pleasure, to every seed his own body, for that also he moveth every creature continually by his secret power: and because according to the Psal. 140. the fire, hail, snow, ice, stormy winds and tempests, do the will of God: to be short for that he clotheth the Lilies and grass of the field, and governeth not only this universal part of the world, deputed to things mortal and corruptible, but also the most vile & abject parcels of the same corruptible things. The said father expounding Psal. 103. where it is said. That God bringeth forth fodder for the cattle, & herbs for the use of men, taketh occasion to commend God's providence, and amongst other arguments propoundeth also that most grave and weighty one, which Christ Math. 10. useth where he saith, that the Father hath respect to a cup of cold water given to one of the least (of his Disciples) and not only hath respect, but also bountifully rewardeth it. But upon those words also of the Psal. 148. Fire and hail, snow and vapours, and stormy winds that fulfil his word, he proveth at large, that even the least and vilest things that be, as the members of a Flea or Gnat, are not only first form of God, but also fashioned without ceasing, and stirred with a convenient motion. Further in his book 12. Chap. 4. de civitate Dei. he willeth us to consider with great advisement, even those things that we judge to be blamed as faulty & hurtful in creatures corruptible and void of all sense, and to look narrowly upon the secret power of God's providence in them. And in the 10. book & 14. chap. of the same work, he hath these words. All things that either Angels or men can perform unto men, are only and altogether in the power of the Almighty: whosoever believeth not this, is mad. Certainly Plotinus the Platonist disputing of providence saith, that it reacheth from the highest God, whose beauty is unspeakable and past all understanding, even unto these earthly things here below, and he proveth it by a similitude taken of the beauty of leaves and flowers: all which things, as vile and most quickly perrishing, cannot (saith he) retain the most comely features of their forms and fashions, unless they were there form and made, where that incomprehensible and unchangeable beauty having all things abideth and continueth. This the Lord jesus showeth there, where he saith: Consider the lilies of the field, how they grow they labour not neither do they spin, and yet I say unto you, that even Solomon in all his royalty was not clothed, like one of these. Wherefore if god so cloth the grass of the field which though it stand to day, is to morrow cast into the furnasse, shall he not do much more unto you, O ye of little faith? which words of Augustins we thought good even for this cause to note, that also by the testimony of Plotinus the Platonical philosopher they might be convinced, whosoever they be that do hardly admit particular providence. That therefore which this Gentile could find the means to draw not only out of the puddles of his master Plato, in which the self-same confession touching particular providence is found very clearly expressed, and chiefly in his book of Laws the 10. again in his Epinonio, that is to say an appendix of laws, (whence undoubtedly even Proclus also drew his opinion in all respects like and semblable in the books which he wrote of providence) but also out of the fountains of holy Scripture, as of whom the fame goeth (by the report of Theodoretus) that he was sometime an hearer of our old father Origen in the school of Alexandria, and tasted the secret mysteries of our learning: that I say which this Gentile hath put in writing as touching God's providence, let us not be ashamed to embrace: but rather let us be ashamed on the other side, if we be slack to follow and endeavour to that knowledge unto which he easily mounted and ascended. It would be convenient by examples drawn out of the books of holy Scripture to have this thing confirmed more at large, to wit, that the Lord worketh upon men and upon all things created by his determinate counsel & present administration: but these things for this time I suppose to be sufficient. The objections against particular providence confuted, where also is entreated of fortune fate, destiny, end or haphazard. Chap. 4. But now let us see what it is that stayeth some men or what they are able at length to pretend, whereby they should not with us grant this particular providence, where through as well all the counsels, studies, enterprises, and actions of men are ruled and governed, as also the powers, and operations of inferior creatures ordered and directed. And it is to be thought, they are moved most chiefly with these reasons. First, that seemeth by this assertion of particular providence, that the freedom of man's will is utterly subverted, and man made like unto a senseless block, that cannot do any thing of himself, no not so much as move, but whither the Lord driveth him. 2 Where if so great weakness and imbecility of man be granted, and on the other side so great power and authority of providence as to work and do all things, it appeareth now that sin also, if any be committed by man, must be imputed to God himself: which truly once to conceive in the mind, were a heinous offence. 3 By this means are excluded universally all second causes: whereof notwithstanding that some regard is to be had, there is no man but willingly granteth. Moreover there arise also other weighty questions, and very troublesome doubts. For by establishing of this particular providence, there seemeth again to be induced and established the stoics fate or destiny: further that all casual things are overthrown, and such as by an usual custom, are said to happen by chance: again that contingens or haphazard is taken away, in defence notwithstanding whereof there be excellent divines that do yet at this day labour with great consent. For these causes I suppose, and the same doubtless not slender but marvelous perplexed, it appeareth that a number are moved to yield unto those that allow only universal providence, which it seemeth expedient to defend, lest they should be enforced to grant so many inconveniences & absurdities, as we have now rehearsed. It shall therefore be our part and duty, if at least we covet to have special or particular providence remain safe and inviolate, to entreat of all these things, and so far forth as we may and necessity shall require, declare that those things hurt either not at all, or else not so much, as some do suppose. Wherefore as touching that first reasons concerning the liberty of our will, we will conclude the matter in a short sum. As oft as there is any question made of the power of our will, they are wont so to distinguish men's actions, that some are said to be of things spiritual and internal, which namely belong to God and his Kingdom, and to the salvation of souls: and some of things earthly or external, which do appertain to the common course of this life, and without the which the same can by no means be passed over. To be wort, some have appointed mean or middle actions. In every of these what man is able to do, we will briefly consider. Therefore in spiritual or internal actions, which are occupied about the knowledge of God and of his will towards us, also about the ordering of our life answerable to such knowledge, there is no man but confesseth that man is able to do nothing by his own natural strength: but if so be he do any thing in this behalf, that it ought to be ascribed to the holy Ghost, who in the regenerate worketh effectual, by inclining, governing and directing their minds and wills unto those things, that may be pleasing and acceptable unto God. This doctrine is thoroughly and every where approved in the holy Scriptures. Heir. 21. I know Lord, that it is not in man to guide his own way, nor in the son of man to direct his steps. Heir, 30. I will dispose him, and he shall come unto me: for who is he that hath made his heart so willing, that he can come unto me? saith the Lord. Psal. 36. It is the Lord that must direct the steps of man. Psal. 119. Incline my heart unto thy testimonies, and not unto covetousness. Turn away mine eyes, lest they behold vanity. etc. Many things to the same effect are further noted in the said Psalm. john. 3. A man can receive nothing except it be given him from Heaven. john 6. No man cometh to me, except my Father draw him. john. 15. without me ye can do nothing. 1. Corinth. 2. The natural man perceiveth not the things that belong to the spirit of God. 2. Corinth. 3. We are not able of ourselves to think any thing as of ourselves: but if we be able to do any thing, it cometh of God, who hath made us able ministers of the new Testament. To be short innumerable are the places that confirm this doctrine, and none of those whom the Church acknowledgeth for divines, have ever at any time taught otherwise, except peradventure that the Pelagians or their followers have attempted something differing from it. Now in earthly or external actions, of which sort are the exercises of politic and household affairs, of the liberal arts likewise and handicrafts, howsoever a man may seem to be able of himself to do any thing, and after his own fancy & likement to bring it to pass, yet notwithstanding, all men do grant this again, that he is oft times letted and hindered in this behalf, whether it be of God, or of the devil (whom God useth ever and anon as his minister and instrument) or of his own reason and judgement, which is very much blinded, and causeth him oft times to stumble, so as he preferreth evil things before the good. Hence it cometh to pass by God's disposition, that some magistrate doth one while govern the Commonweal as becometh him, and an other while the same changeth his purpose, or else peradventure, some wicked and ungodly Tyrant succeed him in his place. According to that of the Proverb. 21. As the rivers of waters, so is the King's heart directed by the hand of the Lord, and he inclineth it whether soever he will. job. 34. The Lord setteth up the hypocrite to reign, because of the snares of the people. Proverb. 16. A divine sentence is in the lips of the King, therefore his mouth shall not transgress in judgement. A true weight and balance are the judgement of the Lord, and all the weights of the bag are his work. In the same Chapter: The Lord hath made all things for his own sake, yea even the wicked for the day of evil. Lo, that the Magistrate dealeth wickedly, that the Subjects deal ungodly, it cometh so to pass by the lords ordinance. That riches, wife, childrenn, contracts or bargains, knowledge of arts and sciences, the use or abuse of the same, that all these things (I say) do succeed or not succeed after the only will and pleasure of God, it is more manifest than that it needeth by heaping up of witnesses to be proved. Finally if we look into mean or middle actions, such namely as tend both to a good and evil end, and are done of all indifferently as well good as bad: even here also nothing cometh to pass, be it right or wrong, but so far forth as it seemeth good unto the Lord to dispose it. The mind, body, members and whatsoever else is necessary to the doing or accomplishing of any thing, is especially moved by the Lord himself. It seemeth a matter of no great weight, to speak, to lift up the hand, to hold up the foot, to eat, to drink, to stand, to sit, to go any whither or not to go: and yet even these things the Lord disposeth in all men, neither can we do any one of them, but by his inclination and direction. Pro. 16. It is in man to prepare the heart, but the answer of the tongue cometh of the Lord. Act. 17. By him we live, move, and have our being. Wherefore even in these actions also the attempts and enterprises of men are seen oftentimes to be letted and hindered, and that by God himself. What seemeth to be of less account, than in civil matters to join thyself in company with this man or with that? And yet 1. Sam. 10. They only follow Saul, whose hearts the Lord had touched, as for the wicked men they could not follow him. Every man thinketh it an easy matter either to sit still, or to rise up: but Hely could not sit so still, but that he fell out of his seat, broke his neck and died, because the Lord had so ordained it to come to pass before. 1. Samu. 4. To stretch out or pluck in the arm, to speak words likewise & preach unto any, no man would judge but that it were very free and left to every man's choice: and yet for all that was jeroboam letted that he could not pull back his arm: 1. King. 13. Herode was forbidden to hold the people any longer with talk. Act. 12. Whilst he was suddenly stricken by the Angel. Neither is there cause why any man should allege, that these things ought to be considered as miraculous and more than ordinary, when as all these things do teach and instruct us also abundantly touching the ordinary dispensation of God, and further do most gravely admonish us, that in all our actions which we take in hand, we should always have the Majesty and power of God's providence before our eyes. What shall we say to this that we read even the elect also to have been stayed from their godly purpose, and that by the Lord himself? Paul had oftentimes purposed to visit the Romans. and was letted. Rom. 1. The same. Act. 16 prepared with his companions to go into Bythinia, but he was not suffered by the spirit. And for the same cause james in the 4. Chap. of his Epistle doth wisely teach us in all our attempts and purposes, to say, If the Lord will. To conclude, neither in spiritual or internal actions, neither in corporal or external, neither in mean or middle can we do any thing at all, but so far forth as the Lord by his providence doth govern and direct us. What then? are we able to do nothing by our own will? nothing by our own choice? Yes, I grant. Man hath his choice, in man there is a will, as in him also there is reason and judgement. For who would go about to take these things from him, when as the Scriptures also do propound many things touching the will of man, whereby he turneth himself one while this way, another while that way? But the matter cometh to this point, that choice and will of his is very sore wounded, weak and feeble, so as it scarce deserveth so much as the bare name, neither can it proceed further in doing of any thing, than the Lord prescribeth. Thus then worketh God's providence, and withal worketh man's will. If the providence of God hath determined any thing to be done by man, them is man's will also carried to the self-same thing, applying itself wholly unto it, and weighting upon it, no otherwise then the horse, who as the rider turneth the bridle, so doth he turn himself into this or that way. Which similitude Augustine also used, and in my judgement very aptly. For like as the Rider in very deed ruleth the horse, and nevertheless the horse is he that goeth forward by his own motion: even so God directeth man also, and yet never the later man doth of his own will, that which he doth. For why it followeth not, that because the Lord ruleth and moderateth the actions, therefore man worketh not of his own will: for indeed the very will worketh together with God's providence, yea and such a will is brought forth, as the Lord ordained before should be. Howbeit in the mean time the will or choice doth not every where and after the same manner confirm itself to God's providence. For although it be true, that the will by a certain necessity doth serve the divine providence, yet doth it not serve it by compulsion: which if we would wisely distinguish from necessity, many offences and cuntroversies might easily be taken away: concerning which thing Augustine hath said some what in his 3. book and 4. Chap. of Free-will. When therefore God's providence ordaineth good to be done by us, then hath the will itself also respect unto good, and is after a sort inclined thereunto, so long as by the stirring of the holy Ghost (of whom also it is secretly certified, of the divine ordinance) it receiveth strength, and proceedeth to the work, and accomplisheth it: albeit at the first the will doth hardly agree, and for a time deviseth ways, how it may kick against it. But where the Lord ordaineth not good to be done, there the will likewise is estranged from good, and (as it is always prone unto evil: Gene. 8.) so it runneth freely to that which is nought, yea and feeling (as it were) the bridle somewhat lose, it enterpriseth something which it supposeth to be in it own power, and so obeying corrupt affections by little and little executeth evil according to it own desire. Hitherto belong all the places, whereby it is signified, that the Lord himself doth harden, Exod. 4.7.10.11.14. Rom. 9 Deut. 2. Esa. 63. john. 12. out of Esay. 6. maketh blind, giveth or taketh away the heart, giveth the spirit of slumber, Rom. 11. out of Esay. 6. delivereth into a reprobate sense, Rom. 1. leadeth into temptation: again the places wherein is declared, that men also do aggravate and harden their own hearts, that they will not see, that they will not understand. As in Exodus it is often repeated, that the Lord hardened Pharaos' heart, and by and by also is added the like thing of Pharaoh himself. Pharaoh returned (saith he) and went again into his house, neither did he set his heart at all unto this thing. Exod. 7. But more clearly in the 8. of Exod. Pharaoh seeing that he had respite given him, hardened his heart and would not hear them. Which words being there and in the 9 Chap. repeated, are very worthy to be observed. So also Esa. 50. The Lord God opened mine ear, and I was not rebellious, neither turned I back. john. 1. As many as received him, to them he gave power to be the sons of God, even to them that believe in his name. john. 7 If a man will obey his will, that man shall know of his doctrine. Math. 23. Jerusalem, Jerusalem, how often would I have gathered thy children together, even as the Hen gathereth her Chickens under her wings, and thou wouldst not? Act. 13. So many believed as were ordained to eternal life, etc. Therefore not to tarry upon many places, we are by God's providence lead or drawn to all kind of actions whatsoever, and yet nevertheless there remaineth a certain choice or will in us, which conformeth itself to the divine providence, and is obedient even of necessity (to wit because it is necessary that that should be performed which god hath decreed) and yet not by compulsion: so as namely, if it be helped by the holy ghost, it inclineth unto good: but if it be not helped, it falleth unto evil, whereunto it is of itself prone and ready. And so standeth fast (after the mind of the scripture) Gods particular providence, busily occupied in and about all and singular the actions of men: so also standeth fast man's choice or will, is not in all respects bond, so not in all respects sound or free. To this effect hath Augustine some things in his 2. book and 2.3.4. Chap. of Free-will. Now this doctrine is profitable, not only to put us in mind, that so oft as we take in hand to do any thing, we should look for all power and success of our doing from the Lord: but also that we should enter into a more diligent account, to conform our will to Gods will, and always to be careful, to embrace that which is good and acceptable unto God. And this that it may the better come to pass, we must pray continually unto the Lord with the Prophet, saying: Incline my heart, o Lord, unto thy testimonies, etc. Where in the second place it was objected against particular providence, that namely it should seem thereby to follow, that God is the author of sin, and that the evil which is committed by man, is to be imputed unto God, that matter now we have to consider off. It cannot be denied, but that this one reason hath great force in it to the abandoning of particular providence. And who is he that would not tremble and quake to allow of any thing (though but in outward show) whereby it might appear that the divine goodness should be diminished, and the glory of God never so little defaced? But defaced it must needs be, if we say that he which is the sovereign good, and that neither will nor can do any thing but good, doth now degenerate from goodness, & becometh the author of sin. And surely by that assertion of particular providence, and by those places which we lastly touched to th'establishing of it, expressly declaring that God hardeneth, blindeth, giveth the spirit of slumber, delivereth into a reprobate sense, leadeth into temptation, etc. It seemeth most clearly that so much is granted, and man's reason doth eftsoons hereunto, catch matter of cavilling. If it be God, saith it, that hardeneth and maketh blind, what man is he that can resist Gods will? how may be withdraw himself from that, unto the which the Lord by his ordinance doth (as ye would say) thrust him forward? But if in case a man cannot choose but do that which the Lord hath preordained to be done by him, it must needs follow that he sinneth by the will of God. Which if it be granted, then cannot he be called to account, or pleaded guilty, and much less be subject to any pains or punishments for the doing of it. For to lay punishment upon such a one, is even as much an effect as to draw the innocent into danger, to rage's against the guiltless, yea and to oppose himself against the ordinance and will of God. These things therefore lest to the great and intolerable offence of many they should be uttered and minister occasion to the wicked to take carnal liberty, and to excuse their own perverseness in the sins which they daily commit, it is very requisite to prove, that God is by no means the author or cause of sin. But how and after what sort this may be done, it is not so easy a matter to discuss, and especially because the places of Scripture before rehearsed do put us to some business. As coveting therefore to avoid so many inconveniences as do seem hereupon to follow, first some have presumed to diminish God's providence, in saying that God doth by no means regard these inferior things: for it were a very unseemly thing, that so great a Majesty should be entangled with our sins and uncleanness. For which cause also they have devised Chaunce-medley or haphazard, whereof we will speak also in fit place. Othersome have thought this course to be best, namely, to extol man's will and to make the same most frank and free, doing and performing with full power and authority, not only evil things but also good, so as it may deserve even eternal life by it own proper force and strength. And therefore that the causes of all actions ought unto this most frank and free will to be ascribed. But with these men we think it not good to dispute any further, seeing we have sufficiently declared, both that all these things here below are cared for of God, and also how far forth our will is able to work or do any thing whatsoever. Now othersome more religious than the former have sought out other helps, and some of them have referred all those places, (whereby it seemeth to be meant that God doth work together unto sin) unto foreknowledge, saying, that God indeed foresaw and foreknew that men would sin, but provided not, that is to say, disposed by his incomprehensible counsel, that such actions should be done by men. And so seeing foreknowledge alone doth work nothing at all to the committing of sin, neither by any means enforce it, they think that God is abundantly excused, and far from being the cause of any sin. Some liked better to use a distinction, whereby they determine some things to be done simply by the absolute will of God, and some things only by his permission, and winking at them (if it be lawful so to speak.) After the opinion of these men, when it is said that God hardened Pharaos' heart, the Hebrew phrase is so to be expounded, as that the sense should be, that Pharaoh was in deed hardened not by the effectual will of God, but only by his permission and sufferance. And as permission hath no blame in itself, especially where it is not bound of duty to let evil, so that the cause of sin can by no means be laid upon God. And this reason hath prevailed with a great number. But if in case we consider well of the matter, we shall perceive that these interpretations as they be far fetched, so are they neither necessary, neither can they very well hang together for as touching foreknowledge first by this reason the force of providence is excluded from many things, and is penned up in too narrow a room. secondly there remaineth yet something, for which God may by wicked reason be accused and found fault with. For if God hath foreseen evil, and not letted it (sith it was in his power to do it) then hath he not done well, insomuch as he prevented not that in time, which he foresaw should come to pass. And so is God again made the author of sin. For permission doth attribute such an inlenes in a manner unto God, as Epicurus dreamt off. Certes it would be a thing not very seemly or commendable in God, when a man attempteth to do any thing by his own natural inclination, to dissemble the matter in such sort, as to suffer him to run headlong into perdition and destruction. For what father could abide to see his little child near unto some certain danger, and would not by and by help him and pluck him from it: Further it is an absurd thing, that God should permit any thing which he would not have to be done, as who should say, that any thing could come to pass without his knowledge or against his will. And how shall we know that God permitteth a thing, but because he willeth it? How much more truly than may we say, that God doth simply will a thing, them 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 suffered all the Gentiles to walk in their own ways. Again Psal. 81. My people would not hear my voice, and Israel would none of me. Therefore I gave them up into the hardness of their heart, that they might walk in their own counsels. 1. Corinth. 10. God is faithful, which will not suffer you to be tempted above your strength But hereby it is not meant, that God doth generally give over unto themselves, all that are about to fall into sin, but rather that he doth then in deed sometimes forsake the wicked and suffer them to perish with their own devices, when after sundry and often admonitions they will not be brought to repent: or that he doth now & then leave even the godly also to the devil for a time to be tried with divers troubles and temptations. Which thing that it cometh to pass by the singular providence of God, and by his just judgement, it is in itself clear and manifest. And these things are so far off from being done without the determination of God's wisdom, that even the singular providence of God doth shine & show forth itself in them. Moreover, sith these places are very few in comparison which seem to allow permission, it were a very unmeet thing, to wrest innumerable other places (wherein is clearly and without ambiguity ascribed unto God his work in the hearts and wills of men) and (in steed of discovering the native sense and meaning) to draw them with violence into the compass of those places. Wherefore we must stick fast to the plain and simple meaning of the holy Scriptures, and hold fast the true and natural signification of the words, avouching for a certainty that God doth all in all, not by permission or sufferance, but by his ordinary dispensation and providence: that is to say, that he doth truly and by his determinate purpose harden, make blind, give up into a reprobate sense, lead into temptation, and every other thing like unto these. Such phrases of speech are more oftener found in the Scriptures, then that any other way of expounding them is rashly to be devised: which thing Augustine also noted in his fifth book and third Chapter against julianus. And yet for all this it followeth not here by, that the sins of men so by God hardened, blinded etc. are to be imputed unto him. Which point we by certain substauntiall reasons will make plain and manifest. First: Although it be God that doth move and incline the heart either unto good or evil, yet there remaineth in man, as we have before specified, a will, which is no doubt the singular gift of God bestowed upon man. Now whereas man doth shamefully abuse this will of his, doubtless he doth it by his owns default. For whilst by his own will he adicteth himself to the filthy affections of his corrupt nature, labouring with his whole heart after evil, & therein not a little delighting himself: in this case I say, whilst he obeyeth himself rather then God (whom it would especially please & delight, if man would crave his aid and holy spirit) who either will or may excuse man so doing, and lay the fault or blame upon God? As touching this matter, we have a notable example in judas, who albeit he were by God's ordinance appointed to betray the sons of man, as Christ himself doth manifestly declare: yet notwithstanding could he not so escape, but that the guilt and condemnation lighted upon his own head. For whereas he hearkened unto the devil, prompting him to enterprise so heinous a fact, and he bend his whole will and study to accomplish so horrible a treason, by going of his own accord to the adversaries the Priests consulting about the matter, by requiring a reward for his labour, by seeking occasion and opportunity to commit that mischievous deed, in craving the aid of armed soldiers to assist him, in prescribing the time, place, manner and token unto them, and finally in delivering him into their hands: herein undoubtedly he sinned most grievously, and made himself guilty of eternal damnation, even Christ himself also giving testimony thereof, when he saith: Woe unto that man by whom the son of man is betrayed: it had been good for that man, if he had never been borne: Math. 26. Whither belongeth also the confession of judas himself, saying: I have sin in betraying the innocent blood. So ought we to judge in like manner of Peter, unto whom 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 oaths and cursings for so far did the will put forth itself. The same man being admonished by the sign of the Cock crowing, acknowledged his sin, and confessed himself guilty, bewailing his offence with many tears. Therefore it is man's own will and not God's ordinance that maketh sinners guilty. Neither is there any cause why a new action should be commenced against God, as though he were to be blamed in this, that he gave unto man a will, which he foreknew he would abuse. For why? albeit he foreknewe that he would abuse it, yet he gave it not to this end that he should abuse it, and beside he gave (at what time man was first created) a most noble freedom of will, whereby he might (if he had listed) even by his own strength and power, rightly have used his will. Yea & God foreseeing that he would abuse if, foresaw withal by what means he might raise him up again being fallen, and how by doing of it he might illustrate and set forth his power and goodness. And whilst he is occupied in the execution hereof, he cannot be judged to deal otherwise then justly and well. Wherefore also when God provideth that any man shall fall, he doth well notwithstanding, inasmuch as he disposeth all things by his certain and profitable counsel: but in the mean season, because man committeth evil, not in respect of God's providence, and as one executing the will of God, and desiring to honour God by that means, but rather to satisfy his own will and pleasure, therefore (I say) is God exempted from all spot of blame, and man only found guilty of sin. Secondly: It seemeth that this also may not be said amiss, that like as God's foreknowledge is not deceived, so neither in like manner can his providence be deceived. Whereby it cometh to pass, that God doth provide and ordain such things, as unto the which he foreknoweth man's will (so far forth as in him lieth) to be most vehemently inclined and disposed. But sith God is in no wise so bound unto man, as that he should let his will, and draw it perforce (striving to the contrary) unto good: he is not to be accused or found fault with, in that he leaveth him to his own counsel, and permitteth him to fulfil his own perverse will, which he foreknew would so come to pass. But if so be a man will still reason the matter with god, and say, that he doth not sufficiently regard man his creature, and for that cause think him worthy to be accused of neglecting his mercy, even here it may be answered, that God doth by this means show forth his justice, whereof he is to have no less consideration than of his mercy. For God dealeth uprightly, whilst he leaveth even him that is void of all actual sin, in those dregs of uncleanness wherein he is borne. Neither hath man any thing in himself, for which he is worthy to be helped. Thirdly: Albeit God & man do put their hands both together to one and the self-same thing, yet because God doth it far otherwise and to a far other end then man, it cometh to pass that man therefore is taken tardy, and God free from all blame, yea, he procureth to himself thereby, praise and glory. God worketh and ordaineth some notable wicked men to escape all danger for a time, which persecute the Godly, and exercise all manner of cruelty against them: but he doth it to the end he may make afterward as well his power, as his goodness and justice to become the more glorious: his power (I say) and goodness, in the wonderful delivering of them afterward whom they afflicted: and his justice, in destroying eftsoons the wicked tyrants themselves. Again such men work, but bending all their will and endeavour unto evil, and studiously hardening their own hearts, to the intent they may every way, against all right and equity oppress the godly and innocent. An example of this thing we have in Pharaoh, whom God stirred up to this end and purpose, as it is said. Rom. 9 that he might show in him his power, and that his name might be declared in all the earth. And of Pharaoh we hear every where in Exodus, that he hardened his own heart, that he fought divers ways to hinder the people of God, etc. Neither is that much unlike unto this which we find reported of the Kings of Babylon, whom God in like manner stirred up as his instruments to punish the Israelites, but they in the mean time fulfilled their own lust in their tirannious enterprises, & did many things in despite of God for which cause also they were by him suppressed and overthrown. It would be over long to recite all the examples that tend to this purpose. And this is a certain truth, that God, as he doth fashion, sanctify, and prepare some, even in their mother's womb, to the execution of some notable exploits, like as we read of jacob, jeremy and john Baptist: so also he prepareth othersome to other works, and stirreth up their wills afterward, to perform that which is appointed them to door but all to good and profitable ends, which they look not after, and which man's understanding cannot attain unto, further forth than they are expressed in the Scriptures. So Esau, before he was borne, was hated of the Lord, and by him ordained to forego the blessing. Likewise God worketh, and some he casteth up sometimes into a reprobate mind: but in in this point whilst he punisheth their former malice, whereby they would not acknowledge the truth offered, or being known would needs set it at nought, nay violently oppress it, certes in this case he deserveth the praise and commendation of justice. Again on the other side, such men work, but heaping one sin upon an other, and grieving continually the spirit of God by their obstinacy in evil doing. Touching this work of God, and likewise of evil men, it is thus written Rom. 1. Therefore because that when they knew God, they glorified him not as God, neither were thankful, etc. God also gave them up to their own hearts lusts, unto uncleanness, to defile their own bodies between themselves, etc. Where is to be observed this particle, to their own hearts lust, because thereby is noted the proper malice of those men, for that which they are worthily blamed. Rom. 11. out of Esa. 6. God hath given them the spirit of slumber: eyes that they should not see, and ears that they should not hear unto this day. 2. Thes. 2. The coming of that man of sin, is with all deceivableness of unrighteousness among them that perrishe, because they received not the love of the truth that they might be saved. And therefore God shall send them strong delusion, that they should believe lies, that all they might be damned which believed not the truth, but had pleasure in unrighteousness. To be short, God worketh, but yet so as he tickeleth the mind of him whom he moveth, to the intent that so soon as he perceiveth himself to be any way provoked unto evil, he may have occasion to acknowledge his own weakness, to crave and call for Gods help, and (at a word) to believe undoubtedly that he shall obtain it. So Paul, when there was given unto him a prick in the flesh, the messenger of Satan to buffet him, 2. Corinth. 12. he took occasion thereby to pray often: and when he obtained not the same to be taken from him, he was taught thereby that it was sent unto him for his great profit, to wit, that he should not be exalted out of measure through the abundance of revelations. God worketh, but yet moderately, and lest a man should be tempted above his strength, that so he may be helped in due time. God worketh, but so as he may the more gloriously lift him up that is foully fallen, heal him that is wounded, and exalt him that is humbled. God worketh in the Chaldees. job. 1. and in Semei, 2. Sam. 16. but it was to prove the manifold strength as well of job as of David, and that doth both job and David confess, the one saying, I he Lord hath given, and the Lord hath taken away, the other forbidding the party to be hindered, and expressly adding, That the Lord had given Semer in charge, so to curse and blaspheme. God worketh in the thief & man slayer, but it is to the intent to deliver the party wrongfully troubled or slain out of far greater miseries, and to translate him into eternal life: to the intent also that the Prince or Judge may have just matter and occasion to punish the malefactor with due pains and penalties of law, that many of the common people which have 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 discuss. In sum, God doth all in all even in evil and wicked men, yet justly and to a good end. But the things that in these self same actions are comnitted of men, or else of the devil (for that we may note this also by the way, it is not absurd, if we say that God, men, and the Devil do work together to one and the self same thing: which thing is to be seen in the betraying of Christ, where the Lord had appointed it so to be, than Satan entered into the heart of judas, and judas waiting his opportunity committed the deed, likewise in job, where the Lord worketh, than next Satan and the Chaldeans do egregiously play their parts: whereby it cometh to pass, that as God is said to harden, so is the same power attributed unto man to wit, that he hardeneth himself. Psal. 94. Harden not your hearts. and again the devil is said to work in the unbellevers, 2. Corinth. 4. Ephes. 2 whither we have respect to the manner, or to the end, do savour of nothing else but evil, they tend to no other purpose then evil, and they do all things every where (if not openly, yet at the least privily) against the glory of God and against the profit of their neighbour Which things seeing they stand thus, doubtless the blame and blemish of all evil reboundeth upon man and the devil: and God doth evermore retain and keep the praise of justice, goodness, power, and other such like excellent virtues. And howsoever God worketh in these matters, yet hath man no just cause of mourning, neither can he pretend the just and good ordinance of God to cover his own malice and unrighteousness. To this point we must of necessity come at the length and confess, that because God so willeth, and because he willeth nothing but good, therefore he cannot deal or work otherwise then well. Hence is that Rom. 9 Why doth he yet complain? For who hath resisted his will? But, o man, who art thou, that pleadest with God? Shall the pot say to the potter, why hast thou made me of this fashion? etc. Fourthly: Sin can in no wise be imputed unto God, but it is imputed unto man: because god is subject to no laws against which he might be convicted to offend: but unto man there is a law always prescribed by the which he is reproved of sin and brought to the knowledge of sin. And so, although God be after his manner author of the work, yet is he not author of the sin. Now than it is a very easy matter to answer to the other cavillations, as namely, wherefore man should be punished, and drawn (as it were) to the place of execution. Doubtless seeing be committeth evil of his own will, seeing that as well all the matter of evil is found to be in him, as also that he hath respect to an evil end in his actions, and seeing also that he transgresseth the law prescribed unto him: worthily is he drawn before the Judge (being the minister of God's justice, and the instrument ordained of God for the preservation of public peace in the fellowship and society of men) who is to punish him according to the quality of his offence. And thus much for the second objection against pecultar or particular providence may suffice. In the third place we are to entreat of secondary causes, which it appeareth to be all clean wiped away, if every of these inferior things here below be done and dispatched by the will and providence of God himself: and yet that they should be removed out of the way, neither is it a thing usual, neither doth any reason permit or suffer them so to be. We answer e briefly that as touching secondary causes, which are otherwise called inferior causes, we will set them in their right place: but according as both the manner of the word and the nature of the relation doth require, we must of necessity reduce them to an other first and higher cause, which is God himself, so that, albeit they may seem to work and serve to our use, yet we must understand that they cannot do or effect any thing, but so far forth as they receive and participate their whole force from the first cause, which alone and in very deed obtaineth of right the name of cause. (Whereupon also it hath pleased some to term it the cause infinite, and cause of all causes.) For as the hammer of itself can in no wise make in the iron any certain print or fashion of a Key, saw, or such like thing, unless the Smith himself do put both the hammer and the iron to the anvil and oft times strike upon it: so must we persuade ourselves, that neither in the second causes efficient, nor in the things hoped to be effected by them, any thing can follow or be brought to perfection, except God himself doth stir up, temper, and bring all things to their right and appointed end. And look what account we make of tools or instruments, which we use to apply to the workmanship and making of any thing whatsoever: and the self same regard is to be had with God of second or secondary causes, (as we call them.) For why the instruments of themselves are nothing else then idle and unprofitable, and scarce worthy (if we consider them well) the name of causes: unless peradventure 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 form or any such like thing be well & artificially made, any praise or reward should return unto them as the which all men do know that they neither can work or are able to do any thing, but what and how much the craftsman himself will have or cause them to do. And so are we to judge of all other things. For take me an herb also or any other like thing that is good for physic, & albeit it may seem to have especial virtue against some certain kind of disease, and being used may peradventure help the sick party, yet in very deed it cometh to pass by the workmanship of God, who doth work effectually by the herb. For proof hereof this may serve, that the same herb otherwise being applied, unto some other that is infected with the like disease, doth no good to them curing of it: and whence cometh this, but because the Lord there refuseth to work by it? So far forth is a medicine never wholesomely applied, but when it pleaseth the Lord himself to work with it. Whereupon also it cometh to pass, that oft-times a man recovereth his health, by that thing that he lest thought off, and all because the Lord worketh with it, howsoever otherwise it seemeth in no wise to be prepared for that use. So where the Lord jesus spitted upon the ground, and made clay, and put it to the eyes of the blind, that clay of itself did nothing toward the restoring of the sight: for who ever used such a medicine? but yet there it did good and prevailed, because it pleased the Lord to add his strength to that outward sign. And in like manner we see other oftentimes to be healed, by taking this or that thing, which yet was never thought to have any force or strength in it against the present disease. Therefore all secondary causes are in very deed only (as ye would say) certain tools or instruments, yet such as are never forcible to work, but when the Lord himself giveth strength unto them. But this is to be marked of us, that secondary causes are not in every respect like unto tools: for these are such, as without them the artificer can do nothing. For why, except he have his hammer, saw, chipaxe, and such like instruments he is compelled to cease, as never able with his fingers or nails alone to heawe the timber, nor to plain the boards. But God for his part, can without the help of any second causes, bring to pass at all times whatsoever it pleaseth him. For hence it is, that so many things happen which we account for miracles, because that in them, whither it be the healing of the sick, or any other unusual thing be done, we can see in no second causes to concur, as otherwise among men are commonly used. Hence likewise it is, that so many great things come to pass suddenly and beside the expectation of men: as for example, when we see all things in a readiness to war, and now the banners to be displayed, the standards erected, and the battles fully bend to join together, yet (behold) no man once dreaming of any such matter, peace is suddenly proclaimed, the arms on either side dismissed and sent away, etc. Again on the other side, when there appeared most certain hope of peace to be continued, even then have risen up, and no man knowing how or by whom, horrible stirs and tumults. In all which things the only providence of God worketh all in all, and that without the help of any secondary causes appearing unto us. Therefore what things soever come to pass throughout the whole world, it is certain, that they are done and accomplished by God himself: and if at any time secondary causes do soeme to work any thing at all, yet are they nought else but unprofitable tools, without strength, and of no force in themselves. And verily when God useth the ministery of them, he doth it (doubtless) more for our cause, then for his own. For why, that he is able to bring to pass without them whatsoever it pleaseth him, there is no man that can deny. But for this cause his pleasure is oftentimes to work by them, to wit, that his divine power working in things visible, may put forth itself the more clearly to be seen and that we might be admonished thereby and driven (as manifestly convicted) to confess, that the divine aid is divers & sundry ways and at all times present with us, and that there is nothing in the whole world so small, or albeit, created in vain, but that from every thing that is, there floweth one commodity or other either unto man, or unto other things, according as the divine providence of God hath appointed and ordained. For our sakes therefore it is, that in secondary or inferior causes the force of God's power and goodness doth utter and declare itself, and not for God's cause himself, who doth at no hand stand in need of their aid or help. For like as when any piece of work cunningly and artificially made is set forth openly to be seen, there the craftsman himself is praised and commended of all the beholders, and not this or that tool or instrument which he used in making of it: so in all things that come to pass here below, albeit they may seem to be accomplished by secondary causes (as they are usually termed) yet if there be any goodness and excellency in them, the providence and goodness of God himself ought especially to be considered and commended, yea and all the praise and thanks giving is to be ascribed unto God himself, and not unto any second or inferior causes. Wherefore we do not willingly grant unto secondary causes the room and authority which they deserve: but in the mean season this we would have to be granted again unto us, that whatsoever seemeth to be wrought or accomplished by them, may be ascribed unto God alone as to the chief and principal author: inasmuch as they with out him can do nothing, but contrariwise he without them is well able to do all things. And thus is concluded that which was said of us at the beginning, namely that God doth all in all in every thing, and that his providence necessarily stretcheth itself even to the least things that are brought to pass in this lower part of the world, and not simply stretch if self unto them, but also exactly governeth and administereth every thing. But I thought good to add hereunto certain words of S. Augustine as touching second or inferior causes, and touching the force of God's power working in all things, for so much as they do wondrously well agree to this present treatise of ours. Thus therefore in his 7. book de Civitate Dei, Cap. 29. disputing against them that would refer the causes of all things to the world itself & the parts thereof, and also to certain peculiar and chosen Gods, amongst other things he saith. We worship that God (saith he) that appointeth to the creatures by him created both the beginnings and ends of their being and moving: which hath in himself, knoweth, and disposeth the causes of things: which hath made and created the virtue of seeds: which hath put areasonable soul, which is called the mind, into what living creatures it pleased him: which hath given them the power and use of speech: which hath imparted to what spirits he would the office of telling things to come, and by whom it pleaseth him he foretelleth things to come, & by whom he pleaseth he driveth away diseases: which ruleth the beginnings, proceed, and endings of wars also themselves, accordingly as mankind is to be corrected and amended: which hath both created and also ruleth and governeth the most vehement and violent fire of this world, according to the temperature of his unmeasurable nature: which is both the creator and governor of the waters throughout the whole earth: which hath made the Sun the clearest of all corporal lights; and hath given unto it answerable power and moving: which stretcheth his rule and dominion even to hell itself and the internal spirits: which ministereth seed and nourishment both moist and dry according to the several natures and dispositions of his creatures: which founded the earth and maketh it fruitful▪ which giveth the fruits thereof both to men and beasts: which knoweth and ordereth not only the principal causes of things but also the subsequent and inferior: which appointeth to the Moon her course and motion: which discovereth the ways of heavenly and earthly things by the interchangings of places: which hath granted to the wits and capacities of men that he hath made, the knowledge also of divers and sundry arts to the adorning and beautifying of life and nature: which hath ordained the conjunction of male and female, to the better propagation of issue and posterity: which hath favourably granted to the companies and societies of men, the benefit of earthly fire, which they might apply to most easy uses, as to warm them in their houses, to give them light, etc. according to their several necessities. Hitherto are the words of Saint Augustine. Hereby it may appear, how fond and shameful the cavillations of some men are, whereby they go about to subvert and overthrow particular providence. If it be so (say they) that all things are ordered by God's providence, then in vain shall we labour and take pains in any thing, and in vain shall our counsels and consultations be: which yet that they are both necessarily and profitably used, very reason and nature itself doth teach us all. If it be appointed of God (say they) that we shall have good success in any matter, it shall not be needful for us to take any care, neither to bestow any labour or diligence in providing such things as we think to be necessary for us▪ but if it be decreed that we shall have no good success, than here again shall all things be attempted in vain of us. Wherefore he that perceiveth any dangers to hang over his head, shall not take counsel, how he may avoid them: he that heareth tell that the way is beset with thieves, shall not inquire after any other way wherein he might walk, neither tarry for any to bear him company: he that feareth the danger of some contagious sickness, wherewith he seeth others to be infected, shall not refrain the company of the diseased, neither shall he take any preservative by the counsel of the physician: he that seeth his house on fire and ready to fall on his head, or a gulf of waters breaking through the banks with great force to rush upon him, shall not look which way he may escape: he that is already set in the midst of dangers, and either taken of his enemies, or attainted with sickness, shall not provide for his deliverance, neither crave the help of physic. Nay further God shall not be called upon by prayer, nor sought unto, to the intent we might obtain any thing of him, when as we are sure that nothing can come to pass, but that which he hath once decreed. In sum, it shall be sufficient for a man once in all his life to commend himself wholly unto God: and then with haut and bold courage to look for whatsoever he shall send: for why in this case there remaineth nothing else for man to do. With these and such like cavils (I say) a sort of ignorant men seek to suppress particular providence: but he shall easily overthrow them, that will héedfullye consider of those things that have hitherto of us been said. But over and beside, we will add certain reasons clear and manifest, whereby we will show, that even secondary causes (when the case so requireth) are in no wise to be contemned or neglected, and yet nevertheless that God worketh all in all in them. First: We must persuade ourselves, that those causes and all other helps and remedies beside are given us of God himself: and look by what providence 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 use secondary causes, and be helped by them. For as it is ordained of God, that we should be pined with hunger, pinched with thirst, frozen with cold, distressed with divers diseases, and oftentimes fall into, sundry perils and perplexities: so is it appointed again of God, that we should sow and mow our lands, provide water or other kinds of drink, get skins, leather, linen, & for apparel, give diligence to learn physic. Secondly: It serveth to this purpose, that God hath instilled into every thing that he hath created certain secret and peculiar virtues, which we cannot perceive in like manner to be in other things. So we see corn or grain properly to qualify hunger, water to quench thirst, this herb for this use, an other for that, etc. in most excellent order provided. But all especially to serve the use of man, as Lord & King appointed over all creatures: whose part it is in such wise to use them, as that he may apply every thing to those special purposes, for that which they were properly made, and not out of one and the self same thing to be in hope that he shall get all things: that is to say, that he shall not with meat go about to quench his thirst, nor take drink to slake his hunger, etc. Now then if every thing be in this wise created unto proper and peculiar uses, what availeth it that they should be so created, if a man use them not to the same ends & purposes: Thirdly: this also is to be observed, as worthy of admiration, namely, that theridamas is no land or country any where extant, with bringeth not forth what soever things are necessary, to maintain the life of men, and of other creatures, whereof there is greatest use. Again no living creature so small, whereunto God hath not engrafted a care to preserve itself, and also some sense and feeling by one means or other to avoid the things that it seeth to be against it. And wherefore is it thus (I pray you) but because man should understand, that he is altogether left without excuse, if (as oft as necessity so require) he use not the helps that are provided, and strive not to help and further himself by them? Fourthly: For the self-same cause hath God given unto man wit and reason, whereby he might discern between things to be eschewed and things to be desired: he hath bestowed upon him the knowledge of many things, divers and sundry excellent arts, the observation and experience of manifold acts and exploits. Finally the hath ministered unto man all necessary furniture, whereby to procure good things, and to ●●●o●●e the contrary. Wherefore then should he not (by applying the commodity of those seconndarye causes to himself) make use of these notable gifts of God? Fiftly, It is to be observed, that God him self doth oft times (when as strange and unaccustomed perils 〈◊〉 happen, whereby man is made amazed and perplexed) priu●●ye and (as it were) by secret inspiration minister convenient and rare, likewise strange and unaccustomed counsels and instructions by which the woeful wight being almost past hope of recovery is yet still delivered and continued. Which when it so falleth out, it is a plain case that this is God's will, that we should use aright (and when need is) secondary causes, inasmuch as he ordereth and disposeth them all at his pleasure. Sixtly: This also is the cause, why God would have man to be ignorant of things to come, and not privy to his dinine counsels, namely that he being plunged in same present peril, and not knowing what the issue of it will be, may learn to fly to the remedies provided of God, and so in due time by saith to wait for Gods help effectually working in them. Seventhly: And thus forsooth will God have man to have recourse unto second causes, wherein he himself worketh, and which he hath appointed to certain uses for all events and purposes, insomuch that he accounteth him selves to be tempted with great reproach when a man in present peril refuseth to use such proper and peculiar remedies as are ready and at hand for the nonce. So if thou runnest not away, when thou seest thy house at the point to fall upon thy head, (thou at least wise being able, and God having given thee strong legs and feet to that end) doubtless thou makest thyself guilty of sin. It is evident therefore, that secondary causes (sith they are ordained of God himself, and the necessity of man's life requireth them) are in no wise to be neglected or despised: and yet in the mean time, not further forth available, than it pleaseth God himself to work in them. And so we may see oftentimes, that being used in time they do much good, as when one escapeth by flight, another is helped by taking of medicines, another defended by armour and weapon, another obtaining his desire by praying unto 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 work together with those secondary causes. Again on the other side, we see oftentimes other to attempt all the like things, as namely to endeavour to save themselves by flight, to call for the Phifition and carefully to obey his precepts, to take up armour and weapon, to entreat God for his help, finally to leave nothing unattempted, and yet notwithstanding to stick continually in danger, and at the length miserably to perrishe: and that for no other cause, then for that the Lord doth not put to his helping hand. Again we may see some set in the midst of the flaming fire, compassed about on every side with the outcries and dead corpses of sick and diseased persons, beset with naked swords flashing about their ears, and lastly destitute of all outward help, and yet (when they least thought of any such matter) to be delivered: and all this forsooth because the Lord (even without the ministry of secondary causes) worketh and accomplisheth whatsoever it pleaseth him. Wherefore let us so esteem of secondary causes as they deserve, and by no means refuse them: but yet withal we must hold this, that God disposeth and dispatcheth all in all. That neither Fate or destiny can stand, nor chance or fortune, nor contingens or happe-hazard be granted, where there is due knowledge had of God's providence, and the same esteemed according to the dignity thereof. Cap. 5. NOw the order of teaching requireth, that we proceed unto other questions, such namely as do rise about Fate or destiny, about Fortune and chance, and about Contingens or happe-hazard. And first we will speak of Fate or destiny. We are to know therefore, that some when they hear us to commend providence and to affirm it to be so busily occupied about every thing, do by and by (that they may the better defend their universal providence which they rest upon) very disdainfully exclaim against us, that we set abroach the self same things, and (as ye would say) fetch them back from hell into Christian Churches, which the idle philosophers are wont to handle as touching fate or destiny in their schools and cloisters. Augustine in his work 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 objected against him, for because he affirmed the grace came not by works or merits, but only by the good will and pleasure of God, who hath mercy on whom he will and whom he will he hardeneth. Neither is it obscure to know, what the things are that the Philosophers have put forth touching Fate or destiny. First of all they have defined fate, as Cicero reporteth in his 2. book of Divination, to be an order and course of causes, when one cause begetteth another in itself. And there in the fame place Cicero intending more expressly to describe the force of Fate, addeth, That it is an everlasting truth flowing from all eternity. Which sith it is so, there is nothing done that was not to be done: and in like manner nothing to be done, whereof nature containeth not effectual causes to bring it to pass. Whereby we are given to understand, that it is not Fate which superstitiously, but which physically is said, to be the everlasting cause of things why both the things that are past were done, and the things that be present are done, and things that are to come shall be done. And so it cometh to pass, that by observation it may be marked, what thing for the most part followeth every cause, although not always, (for that were very hard to affirm) and that the self-same probable causes of things to come are seen of those, that either in madness, or in sleep do behold them. Hitherto Cicero. There is extant also a definition of Fate, in Gellius in his 6. book and 2. chap. put forth by Chrysippus a principal pillar of the Stoical discipline. For he desireth it to be, A certain natural course or order of all things following one an other from eternity, and the same folding & wrapping together of things remaining unchangeable. In which two places undoubtedly there seem some things to be contained, which do not agree amiss to God's providence, as it hath of us also oftentimes heretofore been described. But beside there are two other opinions rehearsed of Cicero in his book de Fato, of the Philosophers touching Fate. The one of those that thought all things to come to pass by Fate, so as that Fate should bring necessity: in which opinion were Democritus, Heraclitus, Empedocles, Aristotle. Whereupon came this to be in the mouths of many, Inevitabile fatum. The other of those, unto whom it seemed that without any Fate the motions of men's minds are voluntary. With whom also this distinction was usual: that in some things it might truly be said, when the certain causes were gone before, that they are not in our power, but that they must of necessity come to pass whereof they were causes: but in some things, though the causes were gone before, yet that it is in our power, that they should otherwise come to pass, and that those things forsooth do properly come to pass by Fate or fatally, but from these that fate is absent. Further of these two opinions all for the most part do especially condemn the former: but the latter (inasmuch as it maketh the motions of minds voluntary & free, exempting them from the power and jurisdiction of Fate) they do the rather approve: and we which acouch particular providence (they say) do intend again to establish the former assertion, and as for the liberty of will (which yet that they might keep safe, it pleaseth them only to allow of universal providence) that we utterly take it away: and that so our meaning is again to justify and uphold that philosophical doctrine touching fate, which hath already been rejected of all men. Moreover in the word Fate and in the sundry names thereof, especially among the Greeks, the whole force (in a manner) of God's providence (such as we affirm it to be) seemeth to be expressed of the ancient writers: so that now nothing is thought to let, but that aswell in opinion as in flat terms we do fully agree in all points with them. For first they will have Fatum to be derived from the Verb Fando, to speak, as witnesseth Varro in his 5. book de Lingua Latina, and so by the word Fate they plainly insumate into all men's minds, that it is nothing else, then that which is decreed in the mind of God, and (that it might unchangeably come to pass) as ye would say by express voice declared and pronounced. And this is the very same in effect which we call providence. The word Fate seemeth not to differ much from those phrases of Scripture every where extant, God spoke the word, thus saith the Lord, and such like: by all which the sense and meaning of God's providence and power is made manifest unto all men. But of the Grecians Fate or Destiny is adorned with many titles, whereof every one doth after a sort set before our eyes somewhat, whereby the dispensation and power of the divine provinence is more céerly laid open unto us. 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 things 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 together, because the causes are knit between themselves. Whereupon also they have termed it Eirmon, that is to say, an order or connexion. Eiro, is necto, to knit. Moreover it is called Ananke akinetoes, that is, unmovable necessity, because that whatsoever is decreed by Fate or Destiny, is of necessity to be accomplished without any change or alteration. Also Nemesis, because that it distributeth every where aswell good things as bad. Nêmo, is as much to say as distribuo, divido, to distribute or divide. Likewise Adrastein, for that no man can escape or disappoint it. Didrasco, is fugio, to fly or escape. Then also Moira, for that it divideth or parteth unto all. Meiro and Moiras, divido, is to part or divide. Wherefore also they have termed Moiras, the same which we call Parcat, or Ladies of Destiny, forasmuch as they are Memerismenai, that is to say distributed or divided particularly unto every one: which also are three in number, according to the three parts or portions of time, to wit, present, past, and to come. And Lachesis, forsooth (being the name of the first) having respect to the time to come, willeth every man to expect his lot & chance. For Lankano, is as much to say as Sortior, to give or take lots. Atropos, (the name of the second) being as you would say irrevertibilis, or unreturnable, hath regard to the times past, which cannot be revoked or called back, Propâo and Prepo, verto, to turn. Chlotho, (the third) is attributed unto things present, which are by a perpetual order rolled and whirled about. Clotho, circum volo, to turn about. These things (I say) and many more beside are uttered of the philosophers, as touching Fate or destiny, and the same seem not to be a little convenient to the setting forth of the dignity of providence whereof we speak: whereby it cometh to pass, that some go about to persuade the unlearned, that we have drawn those things, which we allege of God's providence, especially particular, for the most part out of the books of the Philosophers, or at least wise that ours do not much differ from their sayings, and that so the doctrine of the stoics touching Fate is by us thoroughly broached again and revived. But we will show by certain very substantial reasons, that there is no agreement between us and the stoics, either as touching their opinion, or as touching their terms and titles. 1 And first in general this we say, that the place concerning God's providence is one of those, that the Philosophers have most filthily defiled and corrupted, as they have done all other in a manner wherein the chief points of our religion are comprised. Wherefore albeit they have put forth some things aright touching God's providence under the name of Fate, yet have they again devised many more (after their manner) utterly disagreeing from the truth, for which cause we will by no means have any fellowship or society with them. For how should they do otherwise that are destitute of God's word, from which alone ought to be fetched a right judgement touching high and heavenly things? But we through God's goodness have that word of his, wherein is abundantly revealed aswell all truth as also the nature of his divine providence, and this word of his we safely follow. 2 If we have weighed the matter aright, the Philosophers have separated their Fate from God, and have propounded it to be considered as an odd thing without God and a part by itself: but we do in no case sunder God and his providence, but affirm it to be in God, yea and even God himself, no otherwise then in the holy Scriptures God is called the life, the truth, wisdom, etc. for they place the connexion or course of causes far off from the seat of God, and by itself, of it own proper motion, and of it own peculiar strength perpetually, (and as far forth as may be) very orderly working upon these inferior things: God in the mean time not once putting forth his hand unto them, as he that is occupied only in and about heavenly matters as in his own proper seat and mansion. Neither that there is any great need, why he should trouble his majesty about the things here below, sith it cannot be chosen but that all things shall fall out for the best, after that the whole care and administration thereof be once committed to those connexed causes. For in as much as they do their office very well, and also observe the order once prescribed them of God, it cannot be, but that according to their force in working, appointed effects must follow: as when in clocks cunningly made, the weights are once drawn up, the little wheels by and by are turned about of their own accord, and the Gnomon by little and little is moved to the point where it ought to be. But we being taught out of the Scriptures, do teach that God himself worketh every where, and reacheth forth his hands (if we may so speak) even unto every thing that is: and that all things do in no case so depend upon the labour of connexed causes, but that without their helps and ministry very many notable things are wrought and accomplished by God in these inferior matters here below. 3 There are many other things touching Fate broached afterward by the Philosophers which agree not with the pure doctrine of God's providence, neither can they by any means be reconciled together. Of which sort is that especially (to omit the rest) which was before cited out of Cicero, namely that it may be observed by the unwearied actions of causes connexed or knit together, what thing for the most part doth follow every cause. This thing doubtless in this dispensation of things by God's providence cannot be perceived, forasmuch as many things come to pass very oftentimes, in that which man's reason seethe no causes at all either principal or accessary: and of many great and mighty works there can no other cause be rendered, than the good and unreprovable ivill of the Lord. As no man knoweth the counsel of God, so are the causes of many things unsearchable, and good reason, sith in very deed it were not expedient for a man all ways to know them. In like manner, whither Fate worketh in all things or whither man's will be exempted from the decrees thereof, the Philosophers could never certainly determine, and that aswell because they were hindered by the darkness of the flesh always erring in such matters, so as they could not discern the light of the truth: as also for because they had not the rule & squire of God's word, without the which it is impossible that any sound and certain judgement should be given. Whereupon it came to pass, that the Philosophers also themselves laughed one another to scorn in disputing about that matter: which thing Eusebius in his 6. book touching the Preparation of the Gospel reporteth of Oenomaus the Cynic, who contemned and disdainfully reproved both Democritus and Crysippus, yea and Apollo Pythius also himself: the one forsooth, because he made the most excellent part of man altogether bond and servile, the other, for that he made itself bond or half servile: and Apollo, for because when he knew all other things, yet was he ignorant of what things we are the workers and authors, and what things depend upon the execution of our will. The same man further derideth the Philosophers, for that they could not agree among themselves, whither Eímerméne or Pepromene, that is to say, Fate or Destiny were of God, or no, the one affirming, the other again denying: Epicurus at the length (full wisely) concluding, that the same is confected and made ex atomis errantibus, that is, of wandering motes, passing too and fro by the way, and flittering here and there on every side. It would be overlong to recount and confute other things, wherein the Philosophers striving about fate did most shamefully overshoot themselves. S. Augustine refelleth some of their errors in his work de Civitate Dei, Lib. 5, Cap. 8.9.10.11. and else where. 4 Neither again is it hereby concluded, that we are of one mind with the stoics, for that some of them have confessed that by the name of fate they understand God himself, and the will of God. In which sense Aristotle aswell in other places as in his book de Mundo, saith, that the only high God is called by divers and sundry names, by reason of the divers and sundry effects which he worketh, and amongst other names he attributeth unto him also the titles of anankes, eimarmenes, pepromenes, adrasteias, etc., that is to say, of necessity, fate or destiny, vengeance or revengement, etc. And Seneca in his book of Epistles 18, out of Cleanthes the Stoic reciteth these verses. O Mighty Father ruler of the Sky, Led and conduct me whither that thou please: No cause of stay shall let me but that I, will thee obey, behold I come with ease. But put the case I were unwilling, yet I follow must, although it grieve me sore: And being evil I must not stick nor let, to do the thing that lawful was before: Even for the good t'accomplish evermore. The fates do lead the willing wight always: Th'unwilling eke they draw to all assays. Where in the last words (as S. Augustine interpreteth them) Seneca most evidently calleth by the name of Fates, that which in the first verse he had termed 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 destiny, thou shalt not do amiss. For fate is nothing else then an enwrapped course of causes, and he is the first cause of all things, of whom the residue depend. Albeit therefore the stoics have in this wise transferred the name of Fate unto God himself, yet that it is neither fitly done, nor after that manner that we place providence in God, it is proved even by their own assertions, as they that do separate their connexed or fatal causes far off from God: beside that they devise many other things touching Fate, which to apply unto God, were heinous wickedness. Hereby therefore it plainly appeareth, that the stoics doctrine of Fate can by no means be compared with the evangelical doctrine of God's providence. We will add a further matter, that enen the very name of Fate is to be shut out from amongst us hereafter, if we covet to retain our religion in her natural purity. For seeing that as oft as the name of Fate is heard, many absurdities do forthwith seize upon the minds of all that hear it, and such as are clean contrary to the principles of true Divinity, doubtless we are of that mind, that the same can in no wise be admitted into our congregations, without great fear of dangerous infection, let it be reicited amongst those profane and baine ianglinges, which the Apostle 1. Timoth. 6. willeth to be avoided as also we see the holy Fathers, especially Augustine, carefully to have shunned it. Let us imprint in our minds the saying of the same Augustine against them which out of the place of john. 8, No man could lay hands on him, because his hour was not yet come: would thereupon infer, that the Lord Christ was under Fate or destiny. If thine heart, saith he, were not fond, thou wouldst not believe Fate. And that which Nasianzen in his oration touching the care of the poor, saith. That their hap is miserable and their devices frustrate, that will take upon them to teach chance, or Fortune, or Fate. And thus much hitherto touching Fate. Further the place admonisheth us to show that neither chance nor fortune hath any place, where the force of God's providence is in some sort weighed and considered. There is no need here of any long disputation, specially sith none have over much laboured to oppose or admix fortune or chance with the divine providence of God. It is apparent enough, that the things falling out by fortune and chance are said to be those, that do sometimes happen accidently and beside man's expectation, which otherwise never or very seldom are wont to come to pass. And that which after this sort happeneth unto a man, that may deliberate and deal by advice, they will have it said properly to be Fortuitum, or a thing happening by fortune: as if a man digging in the field to set or sow, findeth a treasure: and that which happeneth to some other thing void of reason, they ascribe to chance: as if a stone falling from the house top, killeth a Dog that passeth by. Wherefore curious men have endeavoured to search and seek whence these things should come, and why they should rather be thus then otherwise, when yet there is no doubt but they might have happened otherwise: and when they could not find what causes to allege in such events, they being overcome with admiration judged, that it must of necessity he some divine matter, and that called they fortune or chance, by little and little also making it a Goddess, by whose beck and will the greatest part of men's affairs might be guided and governed. Whereupon also we read that she was worshipped and honoured with divine honours like unto the other Gods: and the matter came to this point, that whatsoever prosperity or adversity befell, men ascribed it only and alone to fortune, yea and it grew to be an usual speech, that then any thing was to fall out either well or ill, when it pleased Fortune so to have it. Hence sprung those speeches. If Fortune list and pleased be, I shall, attain to high degree. etc. But we being taught out of the holy Scriptures, touching the Providence of God, and knowing that by it even the least and vilest things that be are dispensed & accomplished, do ascride nothing at all either to chance or fortune, nay we are of this mind, that there is not so much as any chance or fortune: but do attribute all things universally whither they be joyous or grievous unto God himself, who adorneth whom he will with benefits, and to whom he will sendeth contrary calameties. Of all which things whilst he hath the true and certain causes in a readiness, and the manner of working by them, it is enough and sufficient: neither for that we are ignorant of the causes, or of the means, ought any thing in them to be accounted Fortuntum, or falling out by fortune or chance. hereupon we see in the Scriptures, that all things both good and had which may happen, are propounded and set forth by the names of God's blessings and cursings, and likewise of promises and threatenings: to the intent verily we might dearly learn, that no such matter is to be ascribed unto fortune (whither we list to call it good or evil) but all things to God alone, who saith expressly by his Prophet, that it is he that created good end evil, that maketh light and darkness, etc. There might I grant many things, which happen so upon the sudden and unlooked for, be said after a sort to fall out by Fortune in respect of us, and after a certain manner of speaking (from which it must be abandoned the fond imagination touching any such several power of Fortune as giveth and bestoweth all things upon whom she will) but yet in respect of God, we hath (as it is evident) priest and ready causes of all things that come to pass, nothing can be said to happen by Chance or Fortune. Yea and to say the very truth, neither ought we in respect of ourselves to grant any thing unto Fortune: ●ith of what things soever come to pass, our mind, albeit it perceiveth not the outward causes, and which we usually term next or nearest, yet hath it at all times in a readiness and understandeth the principal working cause, to wit, the providence and good will of God. For this is a most certain role to answer directly unto every question touching the causes of those things that are seen to come to pass, namely, that they are all wrought and accomplished by God's good will & providence. Whither belong those godly wishes and desires of the Saints in things doubtful and to come: The Lords will be done: likewise in consideration of things done and passed: So hath it pleased the Lord, his will be fulfilled. And to this effect Augustine de Civitate Dei, lib. 5. chapter 9 saith, That the causes, which are called fortnitaes, that is, casual or working by fortune, are not altogether none at all, but such as lie hid in secret, and therefore to be ascribed to the will of God. But it shall not be amiss to illustrate and set forth the matter with some examples. And first touching Chance. Is it not a thing likely to be done by chance, that a Ram being caught by the horns stack fast in the briars, when Abraham was about to offer by his son in sacrifice? But Abraham had said before, that The Lord would provide him a sacrifice, being assured by faith that the Lord would do whatsoever was expedient: and the same Ram became there a figure of Christ: Gen. 22. Again that the Casket wherein Moses was put, should slote near to the place, where Pharaohs daughter was gone down to wash herself, appeareth to have happened by chance: but for what great and weighty causes the Lord disposed it so to come to pass, all the holy books of the Bible do most plentifully witness: Exod. 2. Further we would say that it was by chance, that the iron of the Are wherewith one of the scholars of Elizeus hewed timber, fell into the water: but thereby took the Prophet occasion to work a miracle, whereby he testified his incomparable faith to Godward, and his lou● toward his neighbour: 2 Kings. 6. To be short it may seem to come by chance, that a Viper creeping out of the fire caught Paul by the hand at Melita: but that thing was the cause forth with, why the barbarous people magnified the Apostle as a God: & acknowledged him to be most dear unto god. Act. 28. We might adjoin yet more examples, but that we have to speak in like manner touching the events of Fortune. Wherein (I pray you) doth it seem that any thing may more justly appear to be forcuitum or happening by fortune, then in lots? and yet the Scripture doth apparently teach, that while The lot is cast into the lap, the whole disposition thereof cometh of the Lord: Pro. 16. And by this means, the Lord himself ordering the lot, was Saul found out to be anointed with oil, and so to be declared King: 1. Sam. 10. jonathan was found to have tasted honey: 1. Sam. 14. jonas was bewrayed, for that refusing the charge enjoined him of the Lord he fled an other way: jonas 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 than any other should give drink to the unknown servant of Abraham, & afterward add that she would in like manner draw water for his camels? But surely the Lord would have these things to be for a sign, whereby the servant might know what manner of one she was that his Master's son should espouse: Gen 24 would not all men likewise say that Fortune hare a great stroke, when David being thrice pursued of Saul with a spear or javelin to have thrust him through, escaped yet safe and sound? But we must mark, how oft it is mentioned there that the Lord was with David. and that David gave thanks to God alone for his deliverance: 1 Sam. 18.19. And who would not judge Absalon's fortune to be strange and marvelous, who whilst he road upon a mule in great haste, was caught by the hair of the head and hanged upon the bough of an Oak, where also being thrust through by joab, he was forthwith slain outrightes of his servants, and cast into a pit in the wood, and without all honour covered with a heap of stones? But there in that place the Lord himself is said to have compassed about the men that lifted up their hand against the king and to have judged for David: 2 Sam. 18. Therefore to conclude, what things soever do happen so upon the sudden and unlooked for that there appear no causes why they should so come to pass, when yet they might fall out otherwise, must be referred to the will & providence of God as unto the chief and principal cause. But if thou wilt still term them Fortuita or falling forth by fortune after the usual manner and custom of speaking: yet must thou needs grant this, that except the Lord himself do dispose and direct them, they can never come to pass nor attain to any perfection. And whilst thou dost this, thou thyself by rendering some cause (and the same certain) of the fact, dost now plainly subvert the nature of Fortune, sith verily there can fall out nothing by Fortune, but whereof the cause is unknown. Therefore whosoever judgeth aright touching God's providence, he perceiveth full well that Fortune or chance is nothing. As also the stoics in like manner (who contended that all things came to pass by Fate or Destiny) are reported wisely to have taken away Fortune and Chance, from whose sentence or judgement the Satirical Poet crieth out. Thy Godhead fails, if wisdom once take place: but Fortune we Do thee a Gods make, and eke in heaven do harbour thee. Signifying that Fortune was so highly esteemed and exalted, only and alone by the foolish persuasion of men. Wherefore to th'end the studious may learn to observe, how they may speak truly and without offence touching things happening by Fortune, (as they use to call them) I will add touching that matter the words of S. Augustine out of his first book and first Chapter of Retractions. In my books against the Academiks, saith he, it grieveth me that I have so often used the name of Fortune. Albeit my meaning was not to have any goddess understood by this name, but a chanceable event of things either in respect of our bodies, or in respect of outward benefits or calameties. Whereupon also came those words, which no religion forbiddeth to speak: Percace, Perhaps, Perchance, Peradventure, By fortune. Which all notwithstanding is to be revoked to God's Providence. This also I concealed not there, saying: For peradventure that which is commonly called Fortune, is ruled by some secret order: and we call chance in things nothing else, then that whose course and cause is hidden from our eyes. I said this indeed, but yet it repenteth me, that I so named Fortune there, especially sith I perceive men to have taken up a very evil custom, that where it ought to be said, Thus would God have it: they say, thus would Fortune have it. Hitherto Augustine. Certes those adverbs, Perhaps, Perchance, etc. do serve more to signify doubtfulness, than affirmation: or if not doubting, then declare they rather some thing to be done beyond our reach, then without any certain cause, which we must always presuppose to be settled in Gods will. And Basilius Magnus in a certain place saith, That Fortune and Chance are heathen words, in the signification whereof, it beseemeth not godly minds to be occupied. It remaineth that we speak of Contingence or Haphazard. To the removing whereof albeit there be a way after a sort made already, whilst we have sufficiently showed, that there is no more place left unto Chance and fortune, where there is due regard and consideration h●d of God's Providence, and that it seemed not necessary to stand long here after entreating of it: yet 〈◊〉 because we see some men labour very stoutly to justify and defend it, we will handle this place somewhat more largely, then otherwise we needed to have done. But first there is a certain difference to be set down, which seemeth unto me meet to be observed between Contingence and fortune or chance. For chance and fortune of which we have sufficiently spoken (if I be not deceived) are referred chiefly to things external, corporal, and indifferent or mean, and likewise to such as happen beside the compass of our expectation or deliberation: but Contingence is extended of the Divines even to things internal and spiritual, concerning the salvation or damnation of the Soul, yea and to those also whereunto is admitted both deliberation & choice. So when one walking or beholding the stars, falleth 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 cometh to pass by Contingence. Wherefore they have defined Contingence or Haphazard to be that, whereby things created in actions subject to reason are oftentimes changed and altered, and do fall either into these actions or into those according to the choice and liberty granted of God. From which definition we may clearly gather, that the cause and fountain of Contingence is the free will of man, whereby he is moved to this or that as seemeth good unto him. Which liberty as it were a sin utterly to take it away, so deem they it necessary to establish Contingence. Albert they are moved also with an other cause, and the same much greater and weightier. For in case it be not granted, that things fall out Contingently by man's free will, it will come to pass that sin shallbe imputed unto God himself, as by whose providence man shall so be holden bound and fettered, that he cannot choose but sin, although otherwise he should strive to the contrary. Hereupon straightways was brought into Christian schools out of the Philosophers dark dens, a distinction of necessity, whereby one is said to be Necessity absolute or of the consequent (otherwise according to Aristotle called Determinate, according to Cicero, Simple) whereby things stand at such a stay, as that nothing there can be changed: as Luke. 24. It is necessary that all things should be fulfilled, which are written of me in the Law and the Prophets: another Necessity of the consequence, whereby many things are prepared to be done, and no man judgeth but that they ought to be done in their time, and yet notwithstanding are not always brought to effect: as Ma●h. 18. It is necessary that offences should come. For so doth man's blind reason determine, if all things should come not to pass by absolute necessity, then by some other necessity, which namely may be changed when God shall otherwise dispose. This necessity therefore they call necessity of consequence. But verily we will show how néedlesly these things are concluded, and how much they detract from the dignity of God's Providence, besides that they are not grounded upon any sure foundation, confuting every thing in the self-same order wherein they are of us rehearsed, and then with some reasons and examples establishing our opinion and assertion. But first and foremost me may say this in general: that if we did so religiously as were convenient honour and embrace the providence of God, on every side turning and conveying itself, and procuring and determining all things, yea the least and vilest things, even to the numbering and consideration of every the hairs of our head: and that we did moreover seriously weigh & consider, how small or none at all our liberty and freedom is, how oft our will is letted and hindered even in outward and trifling matters (for indeed the consideration & acknowledgement of these two things is very requisite and necessary, as also most profitable to illustrate and set forth the glory of Christ) and lastly if we called to mind, that it may be proved many other ways, that God is in no wise the author of sin, neither that it followeth ever the more by the assertion of particular providence, as we have before specified: Verily I would suppose, that every man might easily perceive and see, that there were no need or necessity at all to avouch Contingence or Haphazard. But that shall become more plain and evident, if we bring forth our reasons unto these things that are already briefly said touching Contingence. 1 First therefore even by the difference that we noted between casual things and Contingence may after a sort our assertion be confirmed. For if not so much as casual things are to be granted, but that all such aught to be reduced to the prescription and determination of God's providence: how much less may it be granted, that any thing cometh to pass contingenter or by Haphazard? It is not like that he that regardeth and disposeth the lesser matters, will omit or neglect the greater: by the administration whereof his praise also and glory may be increased. And from whose providence it is not lawful to exempt so much as the fall of one poor sparrow upon the ground: it were very injurious to think, that of the same are not provided and governed likewise the several actions of every one. But if so be that by the same are directed those actions also, which by an usual manner of speaking are called Casual, and which we acknowledge to be mean or indifferent, neither serving at all to any principal cause (so far forth as we can conceive) as being not (even then when they are done) premeditated and forethought off by man: there is no doubt, but that by the self-same wisdom are ruled and governed other actions, which are far more grave and weighty, and such especially, as whereof depend the salvation or destruction of souls, and in which oftentimes doth more appear and may be seen the mighty and wonderful workmanship of God himself, than the power & ability of man's strength. Wherefore as by the providence of God Fortune and chance, so also Contingence is subverted and overthrown. 2 Neither is there any cause why they should say that Contingence or Haphazard doth not reach to the internal or spiritual actions, wherein is handled the matters of the soul. For seeing Contingence is occupied about such actions as are subject to reason, doubtless they cannot be excluded from the order of these, by which a man incurreth the guiltiness of sin, and for which he is arraigned as guilty before the tribunal seat of God: inasmuch as these actions are done and accomplished by reason, which doth always also egg and invite rather unto evil then unto good. And these foresaid actions are truly interval and spiritual (for why they proceed out of the closet of the heart) and do defile the soul before God, Christ expressly witnessing it Math. 15. wherefore the power and dominion of Contingence stretcheth itself even to spiritual actions also. For further proof whereof it appeareth that by reason of these said actions especially sinful and vicious, I say, and savouring of damnation, because they are done besides the will of God, neither may God be esteemed the author of sin, the occasion was taken of granting & avouching of Contingence. It remaineth therefore that Contingence reacheth to spiritual things, and chiefly to the actions of sin. But from hence good God, what horrible inconveniences do immediately follow? If we sin by contingence: it appeareth that we do well also by contingence and this doubtless so much the more, by how much the less it is in our power, and falleth more seldom that we do well then ill. But if this be granted, then shall also the eternal salvation or damnation of man be reduced to Contingence, and then when any is saved or damned everlastingly, it must forsooth be ascribed to Contingence. Which if it be true, then shall predestination also be in danger, neither shall any thing be accomplished for and by it, but so far forth as men themselves shall contingently or at all adventures direct their own actions. And there is in very deed between Predestination and providence great affinity and resemblance, so that the one doth as it were support and fortify the other. For why, Predestination beareth itself as respecting the ends or effects: and providence as intentively bend to the causes or means. Whereupon it cometh to pass, that as he that taketh away the means or causes, the same taketh also the effects: so he that detracteth from the dignity of Providence, must also of necessity impair the authority of predestination. But rather than we should thus admit God's Predestination or providence to be any whit lessened or diminished, let us stop both our ears, and as for that Contingence or Haphazard, so foolishly invented by man's reason: let us never suffer it to come in presence, but with all possible diligence and common enforcement let us endeavour utterly to banish, abandon and abolish it for ever. 3 Moreover that foundation, whereupon the whole poise of Contingence lieth, namely free will, every man may easily perceive and see how weak & unstable it is. If this should algates be true, that the will or choice of man were in all respects so free, as the Philosophers have defined, and man's reason-lab●●●eth to persuade even unto this days: then indeed were Contingence or Haphazard to be granted, yea and it would seem to appear, that man should do or not do every thing after his own likement, God in the mean time keeping himself close, and intermeddling as little as is possible with our affairs, but seeing it is plain and evident (for we have before entreated of this matter) that we can in no kind of actions (whither we respect external & corporal, or internal & spiritual, or mean & middle actions) begin or proceed, further forth than the Lord himself or deigneth, disposeth, and leadeth: our own conscience compelleth us to confess, that there is nothing done of us contingently, but that all our works and enterprises, have their beginnings, proceedings and endings, after the lords ordinance and good pleasure, which can by no means be by us changed or inverted. We verily for our parts consult and take counsel, we seek for help and aid, we are careful for all the ways and means, whereby we may bring that to an end, which we have once conceived in our mind, and at length also we have all things at hand which we long desired: yet we see oftentimes, even when all things are in the best wise provided, that our drifts are disappointed, and that it is upon the sudden most unhappily broken off, which we supposed to be most happily begun and set forward. And why is this: Doubtless for no other cause, then for that the Lord ordained only such beginnings to be, but determined to let and hinder the proceed. So in the Prophets are declared the counsels of the jews touching the calling of the Egyptians & other foreign powers against the Babylonical enemy at hand, as also in the books of the Gospel their devices are opened touching the way and mean how to obscure and darken the noble same of Christ's resurrection, and to suppress his whole doctrine: but those drifts of theirs attained not their desired ends, because forsooth the Lord, when he ordained them to devise such fetches, did withal ordain them to be disappointed of their expectation, and all things to fall out clean contrary. And in these cases nothing in the mean time without most just and profitable causes. For men's attempts and endeavours being made frustrate and void, do cause God's power to appear notable and famous, they stir up and confirm the Godly (who are delighted more with spiritual things then carnal) to reverence and embrace the will of God: they enforce commonly the wiched to acknowledge God's power, goodness, righteousness, and to submit their proud and lofty necks▪ ●●●●●y innumerable other good things d●●●●●e and podcéed out of these and such like ordinatances of God. We have produced and alleged ●o examples, according to the divers kinds of actions agreeable to this present purpose, when we entreated before as touching the liberty of man's will. Wherefore hereby it is concluded, that there can no other Contingence be found out in actions subject to reason, their is the liberty of man in the self same actions▪ and soeing this is very small and almost none at all, it followeth that such also must contingence be esteemed: yea and so little regards is to be had of it, even when to the doing of things our will either inclineth or inclineth not, that the lords providence is always at liberty and remaineth ever firm and stable, as by the which it is as well provided as foreseen, that we shall apply our will (when time is) or not apply it. 4. Further where they suppose that Contingence is most wisely and necessarily established, lest if it be granted that all things come simply to pass by the divine ordinance, we should be enforced to grant, that the cause of sin resteth in God, and that he is the author of sinew: we have before clearly showed and that not by one reason alone, that the cause of sin can in no wise be imputed unto God, but to men only themselves that are the committers of it: and yet nevertheless that this truth standeth fast and sure, That God worketh all in all by his Providence. For why unto ●ne and the self-same thing worketh together God & man, yea and the devil also: but because he doth it by an other mean and to an other end and purpose then these, it cometh to pass that the blame and guilt of sin reboundeth upon their head, and his goodness and justice appear even most clear and excellent. And in the mean time God's providence ordaining, and every where putting to his helping hand, the whole matter is brought to pass and accomplished. It were to no purpose to repeat those things which we have altearedy more at large declared. Every man may easily perceive, that it is in vain and superfluous to bring forth Contingence, where the inconvenience that is objected may so many ways be avoided. 5 Now touching that distinction, whereby one necessity is said to be absolute or of the consequent, and an other of the consequence, that we may add somewhat: Cor●●● be 〈◊〉 that it ought even for this cause wordhily to be suspected, and abandoned, for that it cometh out of the schools of the Philosephers and Sophisters, we will also by some reasons make it plain and manifest, that it is in like manner devised beside the purpose, & sertheth nothing at all unto this present cause. 1 First let us see from whence it came. It sprang from a false supposition, namely that the liber tis of man's will is so great, that be●●●● thereby effect something besides the ordinatances of God: to wit sin, or at least wise do some such thing, as is subject to the rule of reason. But we have sufficiently proved, that this is in no wise to be granted: wherefore also this distinction is vain and frivolous. 2 This distinction doth not so prove any thing to be done by necessity of consequence, but that it leaveth it still whole, that all things are accomplished by God's providences▪ through necessity absulute. Which point also we will easily prove. For the things which are said to be done by necessity of consequence, are so for forth judged and in such wise to be accomplished by man, as also the causes are seen to be in a readiness: as, either the express word of God, after which sort necessarily by necessity of consequence the dead shall rift again, whilst it must unchangeably he fulfilled, whatsoever is established by the voice of God: or to co●● causes going before, in which respect, whilst some are in the Church very pro●●, be ●●●o●s of 〈…〉 shinge, and willingly disagrieing ●r●●nt ●e opini● us of other men, it cannot be but that heresies and offences should arise: these things I say are said to be contingent and necessary by necessity 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 weakness, cannot difeerile these things to come to pass otherwise, which are not●● his judgement necessary by nature, but so far forth as he seeth such manifest causes going be●●●●: what doth this avail, I pray you, to prove, that all things are not always extane with God, and that by an absolute necessity all things are not wrought & accomplished by and through him. Vndoubledly of those thoughes which must unto come to pass, there is nothing done, but so far forth as God 〈…〉 hath ordained it to be: & whatsoever ●e hath ordained, that must of necessity us accoplished. Whereby it cometh to pass, that in God, who is above all second causes, and above all time, there can no were, 〈…〉 cause, 〈◊〉 change or alteration of will be inquired, as ●ought after: but euely and al●●● the everlasting 〈◊〉 ought to be considered, according to the which that must beimpu●●● ably and necessarily be fulfilled, which (that it should on●● be fulfilled) was ordained even before the cre●●●n of the world. Neither makes it any water in the mean season, whither God hath op●●●●● unto man his will, ●●decr●●, by enpresse 〈…〉 by exhibiting of second causes, 〈…〉 only his determination must of necessity 〈◊〉 accomplished. For wher●s God doth sometimes either by his express word, or by app●●●an●e of second causes 〈…〉 any thing to be done: be doth not that doubtless because it was not determined before with him 〈◊〉 how and after what fort it should be done, much l●sse that without these causes going before itco●●ld be done but because it was derée● from ever 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 certain usual m●●●● of speaking, cometh to pass contingently an●●●●ly by necessity of consequence, with God undoubtedly it cometh to pass necessarily and by necessity absolute. For if those things that happen, were duly considered in themselves as they are done of God, then verily is there nothing Contingent, nothing falling out by necessity of consequence: but only Gods eternal decree is of force, and absolute & unthangeable necessity. 3 Seeing those things are said to be contingent, are not necessary by nature: it is to be determined, that there is nothing of us to be esteemed contingent and not necessary by nature, but that the same is with God necessary by nature, if so be he hath once decreed, that it shall be accomplished. For why? God's decree is in tread of nature, nay it is more than nature, and is able to do more than nature. Wherefore the resurrection of the dead, although in respect of us it be not necessary by nature, yea rather seemeth more truly to be impossible: yet with God it is simply and absolutely necessary; and that because it was decreed of him from everlasting. Neither can it be but that the same shall be fulfilled, yea & it shall be more certainly and effectually be fu●●lled. than the things which amongst us are thought necessary by nature to be fulfilled: especially seeing experience doth teach, that the order and course of nature is oft times letted, as namely when miracles are apparently wrought) as in the standing still of the sun, in the time of josua: and the going back thereof, in the time of Ezechias) but that the ordinance or decree of God should be prevented or interrupted, no man's mind dareth once to conceive. 4. It is necessary by absolute necessity, that God should be most chiefly good, and that from God being good all good things should proceed, neither is it possible that any other thing then good should come from him. And necessary it is by the like necessity, that all those things should be accomplished which are of him decreed, whither the same be accounted in our judgement Contingents, or impossible by nature, or (I will add also) evil: but of all the things that he himself hath decreed, there cannot possibly be any, but that out of it should be derived some commodities either to the profit and utility of men, or to the illustration and setting forth of his own glory. Wherefore whatsoever things of this sort come to pass, for so much as they are good, and not wrought but of God, we must needs understand them to be done by absolute necessity. Thus much I think sufficient for this present. 5 But if some men more vehemently provoked to defend and maintain as well Contingence as also the necessity of Consequence, shall oppose unto us the places of Scripture, whereby it seemeth to be proved, that the thing is not always fulfilled which God hath decreed: as for example where God is brought in moved with repentance, that he had made man, Genes. 6. that he had made Saul King, 1. Sam. 15 also where his decrees are declared to be abrogate or changed: as when after death most certainly denounced to King Ezecchias. his life was again prolonged to more years, Esa. 38. likewise when to the Ninivites was foretold most certain destruction to follow within few days, and yet again they were spared, jon. 2. where if I say by producing of these and such like places they shall go about to wring from us, that some things come to pass contingently or by Haphazard, and that all things fall out by absolute necessity: we will answer them briefly as followeth. 1 First to those places touching repentance, we say that there are there mere human affections, such as in the scriptures are every where attributed unto God, necessaries for the cause of teaching, to wit that our understanding might be brought from the observation of men's matters so much the more conveniently to the knowledge also of Gods will. And it is signified by those phrases, that God will have some things changed towards us: not that he will any way alter or transpose his own purpose or will, but that he will most simply prosecute and pursue that which was decreed from everlasting to be diversly accomplished: yea so decreed I say, that first it should so come to pass, and afterward that it should fall out otherwise, even altogether as we see the whole matter dispatched and brought to an end. There is no other thing therefore meant, then that as the work was decreed diversly to be done, so is it diverslyed fulfilled: and so not Contingently, but in truth necessarily and even by absolute necessity are all these things wrought according to the immutable sentence of God's decree. 2 In like case may it be said of the abrogation or alteration of the decrees touching Ezechias and the Ninivites. For it was decreed from everlasting, that this cause should be handled with such beginnings, and also that destruction should first be denounced unto them, then that it would come to pass that they should acknowledge their sins, earnestly implore the mercy of God, obtain pardon and forgiveness, and so by this means should not perish. Wherefore in this turning away of their destruction, there was not made any change or alteration of God's ordinance, but simply the execution of his eternal decree: neither did any thing there come to pass Contingently or by Haphazard, but by Absolute necessity was the whole business brought to an end. As God in these causes provided such beginnings, so provided he the proceedings and success which we see did follow. And nothing verily without most great and just causes. For by that denunciation of destruction behold how many & great good things followed. As well Ezechias as the Ninivites were brought to the accknowledgement and confession of their sins: then they became careful to repent: the faith and fear of God were forth with kindled and stirred up in them: they were throughly moved to call upon God for mercy, to the amendment of their lives afterward: and (to be short) their whole posterity hath a notable example of repentance in them propounded and set forth. Again by their marvelous preservation, the power and goodness of God is exceedingly declared, and a document given to all ages for the confirmation of faith and hope. And sith there was nothing done there in vain, nothing without most grave and weighty causes and great profit and utility, it is plain and evident that it cannot be said, that any thing came to pass by Contingence and (as a man would say by Gods working at or dissembling the matter. In like manner God provided the treason or betraying of judas and the denial of Peter, but he provided withal the success of either of them to be far unlike: namely that it should so fall out that the one being led with repentance should crave pardon and obtain it, the other that he should fall into desperation and perish. And in either of them, sith they seemed alike to be grieved and to be touched with repentance, if necessity of consequence were to be regarded, it might be thought that they both obtained pardon: and every man might say, seeing the outward sorrowing of judas, that he also of necessity became partaker of forgivences But that was not so, in as much as it was otherwise determined of God himself from eeverlasting. And of so great a difference God had most just causes and considerations, so as he can by no means be accused either of negligence or partiality. And so of all other things which albeit they may seem in our opinion to come to pass most chiefly by Contingence or Haphazard, yet must it be determined, that they fall out in very deed by the appointment and disposition of God's providence. Wherefore that we may once dispatch and make an end of this disputation touching contingence, it shallbe much better for us to speak simply and plainly of those things that happen (sith it is certain that nothing comes to pass without the will and dispensation of God) using those forms of speaking, which we see to be usual in the holy Scripture, and so sincerely to yield over to the divine providence the honour and dignity which it deserveth, then by strange subtleties of words, and vain and superfluous distinctions, to minister occasion of brawling, and also of doubting of the power and goodness of God. And seeing the Scripture doth every where and very apparently testify and declare, that the Lord moveth, inclineth exciteth the hearts of men, hath them in his hand, directeth, and draweth them: also that the Lord caused them to fall, blinded, hardened, delivered into a reprobate sense: again that the Lord worketh in men and by men that which seemeth right in his own eyes, and that the will of the Lord is every where done and accomplished: likewise that the goings, wills, and actions of men are ruled and governed by the Lord: further that the Lord giveth power, strength, and might, either to do or not to do any thing: Item that the Lord punisheth the wicked, and approveth the godly, by sending of sundry and variable successes unto them: to be short that he doth all things after his own goodness, power, and justice, and willeth and disposeth to be done whatsoever is done, neither that any thing is so vile and base or (in our judgement also) hurtful, out of the which he draweth not some good: moreover that we see all these things, and the Holy Ghost to speak simply in this wise. It cannot be but that offences shall come: Math. 18. It cannot be avoided but that offences will come: Luke. 17. Again The Scriptures must needs be fulfilled, etc. 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 speech are oft times met▪ withal, and all of them most apt to celebrate and set forth the glory of God with such reverence and devotion as is most fit and requisite: Let us learn and enure ourselves to use such and the same also, and as oft as we speak of God's providence, let us sprinkle them in our speeches and communication utterly abandoning all monstrous words and vain and frivolous distinctions. Certainly as for the holiest and learnedst of the fathers we see them to have been contented with a very simple and plain manner of speaking. Chrisostome expounding that of john. 18. It is necessary 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 certainty that offences should come, and so much is expressed in other words of Luke. 17. It cannot be avoided but that offences will come. Albeit that in that place some things are spoken, which may seem doubtful unto him that is not very attentive, as that it is not signified by the Lords words, that the life of men is subject to the necessity of things (perhaps he understandeth by the word Necessity the Philosopher's Fate or destiny, and then speaketh he most truly) yet are many things propounded also most worthy the reading, and to this present purpose very fit and convenient. But in the mean time he maketh no mention at all of contingence or of necessity of consequence. Augustine de libero arbitrio lib. 5. cap. 3. doubteth not to affirm, that all things come to pass by necessity, which come to pass in the creatures of God: and that because God hath already determined it, according as may stand best with the order of that university of things which he hath created. For he doth not alter his will and purpose in the government and administration of things. And in the mean season he doth most clearly teach in that place how it is to be be understood, that we sin voluntarily by our own will. Again De civitate Dei lib. 5. cap. 10. he saith, That there is a certain necessity called ours, which is not in our power, but although we be unwilling yet it worketh what it may, as is the necessity of death: and a certain necessity whereby we say that it is necessary, that a thing should so be or should so come to pass, as it is necessary that God should ever live and foreknow all things. So saith Augustin. Neither do I yet see any thing that may make to the establishing of Contingence or Necessity of Consequence: albeit I am not ignorant, that the same distinction is attributed unto Augustine himself quest. 23. Can. 4. Nabuchodonosor. I fear lest it be taken out of some counterfeit work foisted in amongst his. No less soberly in handling of such places have the residue of the Fathers spoken, of whom the greatest number made conscience in borrowing so much as one word out of the Philosopher's school, that might cast any suspicion or scruple of error into godly minds. Neither is there extant in any (whose authority at least is of any account in the Senate of the Doctors of the Church, especially the more ancient) either the word Contingence, or that distinction whereof we have spoken. Which thing seeing it is so, we understand that is our parts and duties studiously to avoid the perilous innovations of words, and vain destinctions: and on the other side to use plain and usual phrases, such especially as are contained in the holy Scriptures. And then doubtless will all men judge, that we think reverently of divine matters, when they shall perceive us to speak of the same properly and without offence. But to the intent we may aswell yet more evidently confirm, that all things come to pass by the necessity of God's providence, and nothing contingently or by haphazard: as also that we may set before all the godly as it were in a table, how and after what sort it behoveth them to use the places that entreat of God's providence, and the phrases wherein the same matter is handled, in reading of the holy Scriptures: We suppose it will be a thing worth our labour, if we propound certain historical examples out of the Scriptures, and consider in what points the force of God's providence doth utter & declare itself. Now there is extant great plenty of such examples, but it shall be sufficient for us to have produced only twain: the one shallbe of joseph sold of his brethren: the other of Absalon rebelling against David his father. Intending therefore to speak of joseph, we are to consider first and foremost what the Lord by his Providence determined inespecially to make known in him. He had determined to prefer him at the length to the government of the land of Egypt, to the end he might there become a help and comfort to his Father jacob and to all his brethren, in providing things necessary to live withal in the time of an universal famine: and that by the same occasion also the posterity of Abraham might pass into Egypt, there to serve in bondage and thraldom, as God had foretold long before unto Abraham it should come to pass Gen●s. 15. But now behold (I pray you) by what means God determined to bring this thing to pass. First it is written Genes. 37. that joseph was beloved of his Father above all his brethren, and that he was clad also in a party coloured coat, and for that cause became very much hated of his brethren. Behold a certain beginning or entry into the matter, though appearing only a far off, from the which afterward it came to the platform touching the selling of joseph: and which (although it were evil) God intended to use to the procuring of much good. hereupon joseph hath dreams in appearance and outward show very absurd, but in truth most certain prognostications of great and most weighty matters to be accomplished in him. As for Dreams they might seem (if any other thing at all) to fall out especially by contingence or haphazard, as that which are accounted for light and vain things: and yet that they were sent of God, the very sequel of the matter did declare. Doubtless it is marvelous to behold the majesty of God occupied even about the disposing of men's dreams. And for the same cause were these dreams very much suspected of his brethren, for they privily feared, that it might one day so come to pass as the dreams did portend, their conscience no doubt telling them somewhat touching the power of God's providence, wonderfully ruling and overmastering men's matters. And concerning his Father it is expressly added, that he kept this saying diligently in his heart. By which testimony the holy ghost declareth, that he was a most reverend regarder of the divine providence, and that he considered right well, that those dreams were not sent at all adventures, but by the will of God, yea & for great and weighty causes. But how came joseph into Egypt? God put into the mind of jacob, to send joseph into the fields to seek up his brethren. Neither in deed was this very thing done without the determinate puppose of God. joseph being departed stayeth in the fields, where he findeth one that setteth him the right way, and beside telleth him tidings of his brethren, where they are. As yet there was nothing done without cause. For if this man had not been met withal, perhaps joseph being weary would have returned home, and of the business should not have gone forward. Wherefore albeit it may appear that these things came to pass by contingence or haphazard, yet is it plain that nothing was done without the dispensation of God And lo, joseph was no sooner come into the sight of his brethren, but that they all eftsoons conspire his death. They conceive in deed a detestable fact, but yet such as the Lord will immediately alter, & out of which shall come a singular good. Only Reuben doth constantly entreat, persuading rather to have him cast into a pit, & hoping by that means that he might privily convey joseph safe unto his Father. And this thing was procured by the Lord, lest their minds being as yet on fire they should forthwith defile their hands with their brother's blood. Albeit neither did this counsel of Reuben prevail according to his desire. It was in deed good & godly of itself, as that which would have been very joyful to the Father, wholesome to joseph and no whit discommodious to the brethren, and therefore in our judgement God ought of right to have helped forward the attempts of Reuben. But in vain is man's counsel let against Gods. As the counsel of them that would have had hun destroyed could not take the effect, so was it not expedient that his counsel that coveted to save him should go for payment: seeing they both were indifferently against the immutable decree of the Lord touching the promoting of joseph in Egypt, which was altogether necessary to be performed. joseph therefore is cast in to a pit, as who should say to be killed with hunger. In the mean time that outrageousness of mind and boiling wrath in the brethren is for great good by little and little slaked and waxed cold. What then? Marry besides all expectation comes me Ismalitish merchants that way. But think not that any thing came to pass by haphazard. God himself had very fitly drawn them to that place. For why, by this occasion the brethren changing their sentence, consult about the felling of joseph to the Ismaelites. And here a man may see the principal mean, which the Lord had preordained for the conveying of joseph into Egypt. Wherefore this last devise of the brethren the Lord would have to take place: and joseph now is sold unto the Ismaelites, he acompanieth them directly into Egypt where he must one day bear the chief sway. By the way I admonish, that here was propounded and set forth a wonderful token and mystery of God's dispensation towards the first springing Church, in that joseph was rather sold for the price of money, then by any other means (which might easily also have been devised) cast out. For in this behalf there ought to appear in joseph a type and figure of Christ to be sold afterward in like manner. joseph being sold, his party-coulored coat dipped in blood is sent unto his Father, least the old man should come to the knowledge of the sin committed, and might think the Child to be torn in pieces by some wild's beast. But behold why God would have joseph to be adorned of his Father with such a garment, verily to this end that by this sign he might be induced to believe, & be thoroughly persuaded of the matter. And the Lord would therefore have this conceit to be invented by the brethren, and the Father to be persuaded, lest the old man should be careful afterward to make any further inquiry for his Son: who undoubtedly would have laboured even to his exceeding cost and charges, to have fetched him back out of the midst of Egypt, if he had known him to be there. So far forth was that necessary to be fulfilled, which the Lord had already determined touching the going of joseph into Egypt. That which followeth Gen. 38. belongeth not to joseph, nevertheless it containeth notable instructions concerning God's providence. For that we may add this also as it were by the way, it is declared how Thamar taking the matter grievously, for that after the death of her husband Ere the son of juda, his other son Sela being promised unto her, was yet given unto another, she in trim apparel, and fashioned in a manner after the guise of Harlots, went into a common way: and that Juda came hastily thither the self same way, and companied with her, whom he suspected to be a Harlot, being in very deed his daughter in law, and gather with child, giving her for a pledge or token (inasmuch as he had no reward in a readiness to bestow on her) his ring, Staff, and cloak. Now in this history many things, nay every thing might seem to fall out Contingently or by Haphazard, (for what might be said to be more Contingent, then to be clad in this or that garment, to go to this or that place, to resort to a woman with a will to be nought with her, to give a pledge or not to give it?) if we were not taught by the Evangelists (Math, 1. Luke. 3.) very clearly and manifestly, that every thing was so disposed and ordered by the Lord himself, unto whom it seemed good by such a mean to amplify the stock and family out of which Christ was to be borne, and to use the lewd and naughty will of juda unto good. Furthermore joseph being entered into Egypt, what doth he? Is he raised by and by to the administration of the common wealth, or doth he hastily thrust forward himself to intermeddle with hard & difficult affairs? No verily. The Lord would have as yet many things to go between. joseph was already before once sold, Genes. 39 and not to any of the common sort, but to Potiphar the chief steward of Pharaoh, who beholding him to be adorned with excellent gifts of body and mind, betaketh unto him the charge of his whole house and of all his goods. And thus would the Lord, (as it were) prepare joseph after a sort to undertake great and weighty matters afterward, and to live in such a place, as where occasion might be given both to hear and learn many things. Which that it might the more conveniently be accomplished, the Lord made such signs to appear in joseph, as whereby all men might understand, that every of his actions were especially governed by the heavenly providence. Whereupon the Scripture there in that place, provoking us undoubtedly to the consideration of God providence every where working, doth sometimes repeat, that God was with joseph, and made all things to prosper that he took in hand. Now come we to those means which it pleased God to use, in advancing joseph to so excellent a dignity. Doubtless to man's reason they might be though very fond and foolish, yea and some of them such, as by which we might gather, that joseph was rather forsaken of God then helped. For why? he must fetch his beginning here from the foul and filthy prison, and must tread his first step to glory through the path of extreme shame and ignominy. Potiphars' wife burning in lust, and feigning lies touching force to be offered unto her by joseph, was the cause, that he being guiltless and innocent was cast into prison. But certainly God's providence fleapt not in the mean time, as busily disposing, how out of the sin of a shameless harlot, and the mysteries of his servant wrongfully vexed he might raise and procure many good things. First he brought to pass, that Joseph was very well liked & accepted of the ruler of the prison, and in that respect was so mun the better provided for. For thus saith the Scripture expressly: But God was with joseph, and gave him favour in the sight of the master of the prison. hereupon the ruler committed also unto joseph the charge of all the prisoners. And so joseph even in bonds, yet the Lord so ordaining, beareth ruler: so truly might it be said, that he all the time he was in Egypt, did nothing else then exercise a perpetual kind of government, & play the part continually of a master, that was sold to be a bond servant. He had borne authority in Potiphars' house, he beareth authority in the prison, and every where happily: it remaineth only that he be preferred over all Egypt, to govern it with like felicity. And to this dignity he was advanced 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 Dreams, wherewith they were not a little troubled. But note here again, that dreams are induced of God and that not without a cause. joseph as he was taught of God (for so he saith there: Are not interpretations of God?) declareth the signification of the dreams, saying, that they are most certain fore demonstrations touching the issue of either of their cause After three days the thing itself approved the truth of the interpretation, whilst the one (as joseph had foretold) was hanged upon a tree, and the other restored to his former office. But when two years were expired after that, King Pharaoh himself (Genes. 41.) is vehemently troubled with strange and unaccustomed dreams, 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. See here the counsel and purpose of God. When as there could none be found among all the wise men of Egypt (of which sort there were then many) that could say any thing (in effect) to the matter, the Butler, (not doubtless contingently or at all adventures, but God plucking him (as it were) by the ear,) remembreth joseph, and showeth Pharaoh of his dexterity in expounding and interpreting of dreams. Pharaoh forthwith commandeth him to be brought out of prison unto his presence, without any delay telleth him his dreams, and requireth him to declare the meaning of them. There joseph referring all things (as was meet and convenient) to the providence of God: Not I, saith he, but God shall give answer for the welfare of Pharaoh. And a little after: Both Pharaohs dreams are one, and God hath showed unto Pharaoh what he is about to do. Again: And this is the thing which I have said unto Pharaoh, that God hath showed unto Pharaoh what he purposeth to do. And again: And because the dream was doubled upon Pharaoh the second time, behold the thing is established by God, and God will make haste to perform it. Then the which what could be spoken more gravely? or how could it be more clearly expressed, that all things that are, come to pass by God's ordinance, and that they must of necessity be accomplished, which he hath once determined? God forbidden therefore, that either in Pharaohs dreams, or in joseph's deliverance, or in any other actions whatsoever, we should give any place to Contingence. Certes Pharaoh himself and all his Courteours acknowledged God's providence so effectually working in joseph, and extolled the same with praise. For having heard the most wholesome counsel and advice of joseph, touching the gathering up of the fruits into the barns during all the space of the seven fruitful years, Pharaoh said unto his servants: Can there be found any such man as this, in whom is the spirit of God? Then said he to joseph: Forasmuch as God hath showed thee all this, there is no man of wisdom and understanding like unto thee. Thou shalt therefore be over mine house, and at thy commandment shall all my people be armed, and only in the kings throne will I be above thee, etc. Then Pharaoh called joseph's name Zaphnath Paaneah, as a man would say, the searcher and expounder of hidden mysteries. Behold how that now is performed in joseph, which God had already determined: and how that whatsoever things are hither to done, were procured by the singular providence of God, and especially directed to this point, namely that joseph might be advanced to the government of the whole Kingdom of Egypt. What man pondering all these things in his mind, would not marvel at the providence of God, so intentively watching and careful even in the least things for man's salvation? But we make not an end here as yet: there remain some things in the history of joseph most worthy to be observed. Whilst the famine raged and ranged through out the whole world, jacob hearing Genes. 42. that there was Corn to be sold in Egypt, sendeth ten of his Sons thither to buy food: who when they were conie thither, they worshipped the Lord of the land, suspecting nothing less, then that he had been their brother joseph. Where it is strait ways added: And joseph knew them to be his brethren, but they knew not him. And joseph remembered the dreams which he dreamt of them. Behold joseph a diligent marker and observer of God's providence weigheth with himself, that it fell not out by Chance or Haphazard, that he being a. child long before had dreamt, that he should one day be worshipped of his brethren For he seeth now the self-same thing to be fulfilled indeed. Yea and they also, when it was laid unto their charges, that they were crafty spies, and for that cause were drawn into prison, they construed that they were not brought into danger rashly and without cause but by the just judgement and ordinance of God, for thus it is in the text: And one of them said unto another, verily we have sinned against our brother, in that we saw the anguish of his soul, when he besought us, and we would not hear him: and therefore is this trouble come upon us. For so did extreme necessity wring this confession from them touching the care and government of God in and about men's matters. Albeit it appeareth that therefore also was this confession made and brought to light, to wit, that thereby joseph himself might far more vehemently be moved, & that from thence forth he might conceive such devices in his mind, as whereby he might draw as well all his bretheen, as his Father also into Egypt. For why? hitherto tendeth all that now doth follow. For it behoved of necessity to be fulfilled, not only whatsoever was determined touching the advancing of joseph to the highest top of dignity, but also in like manner what soever God had once decreed from everlasting touching the bondage and servitude of the Israelitish people in Egypt by the space of four hundred years together, whereof also he had how long before (Genes. 15.) certified his servant Abraham. To this thing therefore will the Lord from henceforth direct the drifts and counsels of joseph: neither yet by any human consultations (though even of the holy fathers themselves, which had heard no doubt of it by Abraham, and if we behold the judgement of man's reason, they ought worthily to have fled from it) might that eternal decree be letted or hindered. Let us see therefore what means the Lord used to the accomplishment hereof. joseph dismisseth not the men whom he called spies, but upon this condition, that one of them should remain in bonds, and the residue make promise, that they would bring with them their youngest brother also, of whom they had made mention. Furthermore he provided that the money which every one brought, should privily be conveyed into every of their sacks There is nothing done here Contingentlye or by Haphazard. For by these means it behoved them to be constrained to keep touch, to the end they might hasten their return into Egypt, to know more nearly the Lords will and pleasure in time convement. verily they finding their money in their sacks, could not otherwise judge but that God caused it so to be What is this that God hath done unto us? say they. Wherefore their Corn being spent, partly to restore their suspected money, and partly to deliver Simcon out of captivity, they are compelled to go again into Egypt, and to carry Benjamin their youngest brother with them, as they had promised: Genes. 43. neither could they procure corn to be brought them by any other means. But whilst they going away the second time, their father jacob prayeth and wisheth well unto them in this wise, God almighty give you mercy in the sight of the man, that he may deliver unto you your other brother, & this Benjamin: the godly old man giveth a notable testimony, that he doth ascribe only unto God alone, whatsoever should happen or betide, neither believeth he that any thing could fall out Contingently or without cause. But neither is it in vain, that at their father's commandment they carry gifts with them also. This was convenient for those, that should not only by a vain and long custom in a received kind of gesture, but also verily and in deed give reverence and worship. And in that joseph, when his brethren were come, commandeth them to be brought into his house, and great cheer to be prepared for them, afterward also maketh merry with them, it availeth to this end and purpose, that they beholding so great a dignity and power, might be moved to the greater reverence: which thing they themselves do after a sort confess, when (as the Scripture maketh mention) they said they were brought in, to th'intent that being circumvented they might be brought into bondage, and for fear of so great a mischief, they declared to the steward that they had brought the money again without frat●de that was found in their sacks. And afterward the silver cup by joseph's procurement, being bestowed in Benjamin'S sack, Genes. 44. was a mean most fitly devised, whereby they might be admonished to yield themselves willingly to joseph into bondage: as the words of juda do not obscurely signify. God, saith he, hath found out the wickedness of thy servants: behold we are servants to my Lord, both we, and he with whom the Cup is found. To which end appertaineth the long oration made there touching that matter. At the length when the brethren had now so oftentunes worshipped him, so oftentimes saluted him as their Lord and Master, joseph seeing the true meaning of his dreams to be fulfilled, openeth himself Genes. 45. unto them, signifying that he is the very self-same joseph, whom they long before had sold to the Ismaelites travailing into Egypt: and to the end he might rid them of fear, he eftsoons repeateth, that he was not sent thither of them, but of the Lord, and that verily to the safety and preservation of them all. And certes with so many sundry events and dangers coming between, growing in no wise by Contingence or Haphazard, ought that once to be performed, which the Lord had preordained touching joseph: and by what mean God provided in the cause of joseph such an end, by the same also provided he all things which he knew would be necessary and fit to the same end. Last of all, when the old father jacob (Genes. 46.) goeth with his whole family into Egypt, that it came to pass by God's disposition, every man may understand even by his words unto jacob in the same Chapter set down: Fear not, saith he, to go down into Egypt, for I will make thee a great nation, I will go down with thee into Egypt, and I will also bring thee back again. And by this occasion not only is brought to an end that which joseph (taught of God by a dream) had foreseen should be fulfilled in himself, but also that which God two hundred years before had foretold unto Abraham, to wit, that it would come to pass that his posterity should sojourn and serve in a strange land. Very wonderful doubtless and joyful it is to consider, by what means and proceedings God bringeth his determinations to pass. And hither to touching the History of joseph: whereupon (inasmuch as it doth most cleerlye teach, that nothing though never so vile, and abject, in appearance, to man's reason, cometh to pass contingently or by haphazard) we have so much the more willingly written all these things at large, for that our hope is, that godly and well disposed minds may hereby take an example, how in other holy Histories also they ought to observe and mark the force and power of God's providence every where busily occupied. Now to the other History touching Absalon seeking by fraud and force to invade his Father's Kingdom. We will dispatch the matter in few words. How God diversely punisheth sins, neither suffereth he any to live so securely, but that he afflicteth them oftentimes with grievous distresses, although otherwise excellent men and dear unto God, we may behold it even in David alone: who after he had committed adultery fell also into manslaughter, and therefore he was to see his own house plagued with the infamy of most shameful whoredoms and murders: with whoredom, when his daughter Thamar was defiled with her brother Ammon: and with murder, when Absalon slew his brother Ammon at a banquet. But that that followeth, is far more grievous. The same Absalon after three years banishment by reason of the murder which he had committed, being returned home, and received into favour, attempted most wickedly to thrust his own father from the Kingdom, and to get it to himself by force. Wherefore in this history let us see first of all the scope and drift of God's purpose. God had determined to bring these things to pass, as we may easily gather by the very order and course of the things done: first and principally to exercise and humble David with sundry battles, to the end he might afterward advance him to the greater glory: secondly to destroy proud and subtle Absalon: and thirdly by the same occasion, in bringing a great slaughter upon the people for their sins, to reduce them into the right way. Now let us weigh and consider, by what means God ordained these things to be accomplished. Certainly the beginnings are wonderful. Absalon first and foremost provided him chariots and horss-men, also a company of men to ga●d his body or to go before him: 2 Sam. 15. further by saluting and embracing privately every man that he met withal, and likewise by taking up all men's matters and causes to himself, he did most shely get and procure the good will and favour of the whole people. For why, by this glittering show & glorious furniture, together with a counterfeit kind of incompatable courtesy, it behoved the poor ignorant people to be deluded, which should afterward clean unto him. In which behalf there appeareth a sensible argument of God's wrath. For look whom the Lord will destroy, those first he blindeth, that soeing they may not sés, & embrace false good things for true. Where furthermore he feigneth, that he must pay his vow and offer sacrifice in Hebron, and for that cause obtaineth leave of his father to go thither, suborning and sending forth some before, that in giving a sign by the sound of a Trumpet, should spread abroad and give out speech on every side, that he reigned as King in Hebron: this doubtless was a very fit occasion to bring the matter to pass, than the which could not be devised a better or more convenient: & that the same was so provided of God, we will eftsoons make plain and manifest. To let this pass, how that the crafty For gave a notable testimony of God's providence, when he said, that what time he remained in Geshur, he vowed to the Lord (if at any time he should bring him back again to the City) a sacrifice or peace offering in Hebron. For why he acknowledged that he was banished by the will of the Lord, and again that he was restored by the same will. Further David having heard of the tumult raised by Absalon and of the rage of the people, being in great heaviness and perplexity escaped by flight, accompanied with a huge multitude, wherein also were the Priests bearing with them the Ark of the covenant. But that all these things were done by the ordinance of God himself, and from the same all manner of success was to be looked for, David very plainly confessed, when as sending back the Priest and levites unto Jerusalem, he spoke in this sort unto them: Carry the Ark of God again into the City, if I shall find favour in the eyes of the Lord, he will bring me again, and show me both it, and the tabernacle thereof: But if he thus say, I have no delight in thee, behold, here am I, let him do to me as seemeth good in his own eyes. A notable confession of a mind judging all things to be governed by the only providence of God. Not long after, when David heard say that the great wise man Ahitophel was revolted to Absalon, what saith he? Turn, I pray thee O Lord, the counsel of Ahitophel into foolishness For why it is a certain truth, that all our thoughts, wills and counsels are moved and directed every kind of way by the Lord himself. Moreover when he persuadeth Hushet, to convey himself also with speed to Absalon's camp, supposing that he might conveniently bring to nought the counsel of ahitophel: It is an evident argument, that second causes may indeed do some what, but neither more, nor less, nor furtherforth then to him that is the first cause yea and the cause of all causes, shall seem good and expedient. Whereas in the 16. chap. wicked Simei cometh forth cursing and reviling, keeping a quoyte, and casting stones also both at David and at those that were with him: godly David interpreteth even this thing also to be done by God's ordinance, and therefore forbiodeth him to be stricken by Abizai the son of Zeruiah, or by any means to be letted or prohibited. In that he so curseth, saith he, he doth it, even because the Lord hath bidden him curse David: who dare then say, wherefore hast thou done so? Thus verily that this thing ought to be accomplished, not contingently, but necessarily, he willingly acknowledgeth. And he addeth: Behold my son, which came out of mine own bowels, seeketh my life: then how much more-now may this son of jemini? He layeth alike both the wicked attempts of Absalon, and desperate saucynes of Simei upon the providence of God. It followeth in the same place: Suffer him to curse, 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 cursing this day. By which words it plainly appeareth, that wicked Simei braced forth to so heinous a fact, by the very will and impulsion of the Lord himself: but yet that the Lord can, when it pleaseth him, turn the malice of Simei to David's good. Now how in like manner, through the disposition of God's providence, the counsel of wise ahitophel was overthrown by Hushai, according as David had desired, may out of that long narration Chap. 17. be sufficiently understood: but chiefly out those words of the scripture which are added afterward: The Lord had determined, saith he, to destroy the good counsel of ahitophel: and the cause is added, comprehending a reason of the whole matter: That the Lord might bring evil upon Absalon. Therefore the Lord governeth men's minds and wills, yea and inclineth them after a sort, so as they are carried after evil: and whatsoever is heers done by Absalon, is done by the Lord's disposition. By like reason it came to pass, that ahitophel was so fierce & cruel against his own life, that he went and hanged himself. In that behalf it pleased the Lord to revenge his treachery, and to bring to pass, that evil counsel (according to the Proverb) might be seen to fall out worst to the counséllour himself. Further touching them that were sent unto David, to show him the counsel of Hushai and likewise through what policy they were saved from their enemy's hands by a woman, it were long to declare: yet in the mean season that all things were done by God's providence, it may sufficiently appear by those things, that are spoken of Hushai, which fled at David's commandment. For look from whom the end floweth, and from the same also (without question) must be derived the means 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 slain of Absalon's part, and touching the miserable end of Absalon himself, that they can by no means be referred to contingence or haphazard, the very words of the Scripture do abundantly testify, whereby whatsoever came to pass, is ascribed only to God's providence. For so we heard before, That the Lord would bring evil upon Absalon. And in this self same Chap. 18. Ahimaaz saith of David: The Lord hath delivered him out of the hand of his enemies. Again the same man to David: Blessed be the Lord thy God, who hath shut up the men that lift up their hands against my Lord the King. And immediately after Chusi also saith unto him: The Lord hath delivered thee this day out of the hand of all that rose up against thee. We see clearly they all do confess, that every thing was done by the will and dispensation of God, and that it cannot be said without the great injury of God's name that any thing came to pass casually or by chance-medley. Thus much of Absalon, and I think, enough. For in that David after a sort did bear here a type of Christ, and they that cleaved to him a type and figure of the Church: on the other side in that Absalon with his adhearents shadowed out the persecutors and enemies of the gospel, and that by the divine providence so ordaining as in many other actions of the holy Fathers, we know a type and figure of things to be accomplished by Christ appeared, there is no cause why we should enter now into this field. Verily I suppose that these two examples are of us in such wise discussed and declared, as that every man hereafter may easily without any difficulty, by himself find out and determine in other holy discourses also by like occasion the places commending the force & power of God's providence: especially seeing there is scarce any narration to be found in the holy Scriptures, wherein are not some such places intermixed, and that almost appearing manifest to sight. And it behoveth us to judge, that it was procured by the singular purpose and counsel of the holy ghost, that such and so many places do every where come to hand. For why, they do not only preach and set forth God's providence working all in all things, which in truth can never sufficiently be blazed and displayed as it deserveth: but also further they comprehend manifold and the same most sweet and wholesome doctrine. For they will us especially to acknowledge our own weakness and misery: they admonish us to learn to depend wholly upon God alone, to commend all our actions all our life long unto him: they stir up faith in us: they invite us to continual invocation of the grace and help of God: they counsel us to take in good part, whatsoever happeneth amongst men, and so they move us to modesty. patience & long sufferance: finally they propound unto us in all things that come to pass, the divine power, goodness, righteousness, attentively to be marked, and ever more to be praised. Seeing therefore these places are such, let no man be of this mind to think that they are carelessly to be passed over. Wherefore by all these things we have sufficiently and clearly enough proved, that neither to Fate or Destiny, nor to Chance, nor to Fortune, nor to Contingence or haphazard may any place be given at all in our sacred philosophy, where just regard is had of God's providence, and the same worthily esteemed. Wither the Providence of God imposeth a necessity to things provided. Chap. 6. NOw some men may say: If nothing at all cometh to pass Contingentlye or by Haphazard, nor nothing by necessity of Consequence, than it followeth, that all things come to pass by necessity (as they call it) Absolute, yea and that all things that happen, are accomplished by a certain unchangeable and unavoidable necessity, so as they cannot possibly choose but be done. And is this in any wise to be granted? To this obieicton or question we will answer in few words. 1 First, if we list not to strive about words or sentences, but are content to use those, that we see oftentimes to be met withal in the holy Scriptures: nothing forbiddeth but that we may say simply, that all things come to pass by necessity, and that it is impossible but the things should be accomplished which the Lord hath ordained to be done. For after this sort Christ himself saith simply, It is necessary that offences should come: It is impossible but that offences should come: again, All things must be fulfilled which were written of him by the Prophets. And thus it was necesserye, that judas should sell and betray Christ to the jews for money: it was necessary, that Peter should deny Christ thrice: it was necessary that Christ should suffer, etc. So we see Christ spoke plainly touching the things that might be thought indeed to come to pass Contingently or by Haphazard, and yet ceuld they not otherwise choose but come to pass: yea it was as necessary that those things should be accomplished, as it is necessary that God should be most good, just, mighty: inasmuch as it behoved them all to be done to the manifesting of God's goodness power and righteousness What need is there then to fetch fond and fantastical phrases of speech or distinctions out of the store houses of the philosophers, when as the Holy-ghost himself (whom we must confess to be the best master of speaking in Divinity, and whom to follow is most safe) hath squared out unto us such as are most proper and exquisite, and to the business we have in hand wonderfully concordant and agreeable? Thus much therefore touching the manner of speaking to the question propounded. 2 But as touching the thing itself inasmuch as we have sufficiently proved, that nothing can possibly come to pass without the dispensation of God's providence, how vile or base soever that appeareth to man's reason that is brought to pass: Further that by the same are governed and directed even the very minds and wills of men, yea and turned too and fro, whither soever that (as the Shipmaster) shall move them: again that providence can by no means, seeing it is eternal & immutable, be disappointed of determinate effects: out of all these things is gathered no doubtful or perplexed conclusion, namely that it must of necessity be accomplished, and that it cannot be but accomplished, whatsoever Gods providence hath once ordained to be brought to pass: neither shall it be any offence to say, that all things come to pass by necessity of God's providence. 3 Some, when they hear speaking of this matter, seek starting holes, saying that there is no such necessity brought upon things by God's providence, especially that any should do evil, but that God only foreknew and foresaw them so to do: and that some are such, not because God foreknew they would be such, but rather that he therefore foreknew than, for that they should become such of their own accord, but this verily is nothing else, then to reject the cause of providence, and to take up an other touching foreknowledge. So must we in no wise do. If we shall first speak of foreknowledge, we must doubtless be well resolved, and conclude (as is meet) that God foreknew all things that are or ever shall come to pass, neither may we think that any thing can come to pass contrary to his foreknowledge. But from hence we must also proceed to providence, and determine with ourselves, that according to this, God, over and beside that he knew before the sequel and successes of things, doth also further by this insearcheable wisdom order and dispose all things, as we have already oftentimes and with effectual and substantial reasons proved and declared: neither that there is any thing among thecreatures either so vile or glorious, which may justly be exempted from the jurisdiction of providence. Which seeing it is so, it is plain and evident, that God as he foreknew all things, so also he provided them, yea and even then when they are accomplished, doth still rule and govern them: and therefore they are simply of necessity in such a state and condition, as they are perceined to be in, and that because through the working already of providence they cannot otherwise be. And foreknowledge doubtless seemeth after a sort to depend upon providence. For the Lord knew before how and after what sort he would deal with every man, yea even before he had made any man: but he therefore foreknew it, because he had even then also preordained, how and after what sort he would have every man to be dealt withal. Foreknowledge therefore & providence ought to be considered severally and apart, and that verily as working most chiefly once, and discharging her office before the creation of things: and this as working in and throughout all time, and removed from none of those things which are made. 4. Neither is there any cause in the mean while, why the Lord should be blamed in anything: seeing we are sure, that whatsoever is done of him, is done either to declare his power & to set forth his glory, or to commend his justice, or to extol his goodness: albeit these causes are not always so easy to be seen of us, and they do oftentimes altogether escape us. For who hath known the counsels of the Lord? Not withstanding the rule of faith remaineth undoubted and infallible, That whatsoever God doth, he doth it for the best. For why, the fall of our first parents, the hardening of Pharaoh, and the falsehood of judas, were prepared as well to good ends and purposes, as the constancy of Noah in faith, the humility of David, the repentance and confession of Peter. Yea Paul's persecution brought some fruit with it as well as his preaching, and his cruelty that went before made the things that followed after to become more famous and notable in him. And certes that those things should be accomplished which do manifestly prove God to be most good, most mighty, and most just, it is very necessary, neither can they or aught they by any means to be intermitted: therefore, all things that come to pass, whither they be good in themselves, or in our judgement evil, inasmuch as they are such, there is no cause why we should be afraid to say, that they come to pass by necessity, no more than we will be afeard to say, that God is of necessity most good, most just, and most mighty. 5 And lest of all may hence be taken any occasion of pretending, that we are innocent whilst we sin, as those that could not do otherwise then the divine providence had ordained, and so to lay the cause of our condemnation upon God himself. This reason might indeed stand in force, if so be we committed sin by compulsion and against our wills, and in no wise give any consent thereunto. But it is a plain case, that our naughty will is at, all times so wholly carried unto evil, delighted with evil, and accustomed in evil, that what soever evil there is in any action, that verily cometh altogether from us: insomuch that by us is defiled & made evil, even that which otherwise the Lord (as touching that which he worketh in it) had appointed to good, yea to many good ends and purposes. Whereby it cometh to pass, that albeit we do all things by the disposition of God's providence: yet nevertheless we do evil by our own default, and evidently declare that the matter and cause of our perdition is in ourselves. For unto one and the self-same action both the Lord putteth to his hand, & we also do work: but considering that he doth it far otherwise and to a far other end than we, it followeth, that unto him redoundeth the whole praise of power, justice and goodness, and we purchase to ourselves eternal destruction. Concerning which matter we have spoken elsewhere. To conclude therefore, seeing God's providence is the perpetual and unchangeable disposition and administration of all things: and from this the will of God can in no wise be separated (for whatsoever God provideth, it is certain also that he willeth the same: and again whatsoever he willeth, it is certain that he provideth) which is itself also perpetually one and the same and immutable, and that whatsoever the Lord willeth, is of necessity accomplished: doubtless all Godly minds do see and perceive, that as all things are administered by God's providence, so also come they to pass by necessity: to which effect Augustine also De Libero arbitrio lib. 3. Cap. 3. is not afraid to say, That the Lords will is our necessity. Howheit lest I should altogether pass in silence, what the Schoolmen have judged concerning this present question, as being desirous to conceal, if any thing make against us: certes I find that Thomas Aquinas, one of the chief ringleaders among them, doth unfold himself with this distinction in quest. 22. articulo 4. of the first part of his Summary look, saith he, to what effects God hath prepared necessary causes, they must of necessity come to pass: and to what effects he hath prepared contingent causes, they must contingently come to pass. And again in the same place. It cometh to pass infallibly and necessarily which the divine providence disposeth to come to pass infallibly and necessarily, and it cometh to pass contingently, which the divine providence will have to come to pass contingently. But upon what foundation I pray you are these distinctions grounded? Again, 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 necessary, or contingent with God? and what he hath ordained to be done either by the one or by the other? Last of all, what else is as yet said, then that howsoever at length any things come to pass, the same come to pass by God's dispensation, and by his immutable will? Thou seest therefore plainly, that these distinctons are certain snares of words, wherewith the unlearned are entangled and caught, in such wise as they cannot look over nearly into the truth, and refer all things only unto God, giving all glory to him alone. How much better doth Cardinal Caietanus weigh this cause who in the Commentaries which he put forth upon the Summary of his great master Thomas doth sufficiently signify, that these reasons do not satisfy him: and among other things he saith expressly, that that which is once ordained of God, is of necessity inevitable touching God, and therefore also of necessity inevitable simply, as well as touching God. And we may gather out of those words which he addeth, that he would have said much more to this purpose, but that he feared other men's judgements touching himself. Wherefore he that is wise, will hold and defend that opinion, which he seeth to be most agreeable with the phrases of the Scripture, and to avail most to defend the dignity of providence, and to set forth the glory of God. That the things which have hitherto been declared touching the Providence of God, avail very much, as well to many other spiritual commodities, as also especially to the fetching of comforts from thence against all perils and dangers whatsoever. Cap. 7. HItherto I suppose all things in a manner which are necessary to be known to the judging and speaking aright of God's providence, have of us been discussed: and certes our treatise is drawn to a further length, than we thought it would. Now the matter requireth, we turn our speech, to that thing which we chiefly intended throughout this whole work: that is to say, that we begin to show, how a more plentiful matter of consolations cannot from any other place be ministered to afflicted minds, than out of the diligent consideration of God's divine providence. And verily it is not either for vain ostentation, or for the exercise of the wit, neither to stir up contentious and tragical disputations, and much less to feed or nourish fond curiosity, whereby a number delight to devise many things touching high and mystical points, which they themselves do in no wise understand, that a godly mind must be conversant in the inquisition of these divine and therefore difficult matters: but either to increase in ourselves and other of our brethren wholesome doctrine: or to gather fruitful exhortations, which we may apply as occasion shall serve, to the slothful and dull: or to the reproving of those, that are unhappily fallen into wicked opinions or mischievous deeds: or (to be short) to the drawing forth of comforts and consolations, whereby their spirits that are troubled partly with inward and partly with outward distresses, may in time bequickened and revived. For unto these ends as to the right scope and mark that all our knowledge of divine 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 edify, but to destroy only, and becometh pernicious both to the teacher himself and also to the scholars. And albeit out of this present treatise touching God's providence, might be drawn manifold aswell doctrine, and exhortations, and reprehensions, as also other very profitable & necessary instructions: yet nevertheless accordingly as we undertook to do at the beginning of our work, beer in chiefly shall our speech be spen●, even to declare and show, that it is most available to the procuring of comforts against all perils and dangers whatsoever: only we will promise a few things touching the excellency of this doctrine. Wherefore that this may the better be done of us, if shallbe convenient briefly to call to remembrance the principal heads, of those things which we have discoursed touching providence, and to draw them all as it were into a summary conclusion. 1 First therefore we have defined, the providence of God to be a perpetual and unchangeble disposition and administration of all things that be. Which definition we did eftsoon with man● and forcible testimonies of the holy scripture make both more clear and certain, rendering a reason beside of every word put therein, so far forth as the matter seemed to require. 2 But least any man deceived by the subtle persuasions of man's reason, or by the crafty snares of Philosophers flowing from man's brain, might think that the force of God's providence could not stand, and so suspect it to be a thing of nothing: we brought forth certain arguments, which the deceivers are wont to use, and forthwith convinced them, bringing in stead of them both many other and of far greater weight, which proved moie clear then the light at noon days, that God hath a special care of all things created. 3 Next for order's sake in teaching, and lest we should unadvisedly or confusedly intermixed any thing taken from any other place, not agreeing to our preset purpose: we thought good to note in few words, how and wherein providence differeth from the foreknowledge, predestination and wisdom of God. 4 Which things being declared, we came more nearly to search of what nature God's providence is: that is to say, what it doth, what it can do, how and after what sort it is occupied in the government and administration of all things: And here again not unwillingly we recounted the opinions of the Philosophers touching that matter, covering even by this means to set before all men to be observed, how unsure a thing it is in examining of divine matters, to follow the judgement of foolish reason, and to determine any thing, with out consulting with the treasorse of the Holyghoste, that is to say, the sa●●●● Scriptures. Then next we added, what muyres also our men, that is to wit, such as professed sound and sincere religion, were off. And inasmuch as some of these acknowledged only and universal providence of God, ruling and moderating all things by a general motion, leaving in the mean time to every creature a certain force and power of working, after the inclination of it own nature: and othersome also granted that the actions of men are governed of the same, but yet only of a few and especially the elect: we taking a better course, have observed and marked what we thought to be most agreeable to the holy Scriptures, and to be most clearly 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 gave forth to be unbraced, namely that God's providence doth not only universally govern the world and all the things therein contained, but also especially and particularly dispose, procure and moderate every thing, yea and direct the actions of every thing to their appointed ends. Which sentence to show that it was approved of the Fathers, we noted some things of it gravely and godlily avouched by them. 5 But because I was not ignorant, that many would be ready with tooth and nail (as they say) to rise up against this doctrine, especially such as were overmuch addicted to the judgement of reason, when they hear the providence of God bruited abroad to be so far forth occupied and distracted in and about every thing, they by and by imagine and cry out, that a number of absurdities do hereby follow: and first forsooth that the freedom of man's will is utterly overthrown: 2, that God seemeth to be the cause of sin and of our condemnation; 3, that all second causes are universally excluded: 4, and by this means that the damned opinion of the stoics touching Fate is again established: 5, that Fortune and Chance are disannulled and taken away: 6, that Contingence or Haphazard is denied, for avouching notwithstanding whereof some divines of this age think they may strive with might and main: for these men's sakes I say, we are compelled in order to speak more larglye touching every objection, and what we thought to be most safe for the behoof of Christian consciences, and for the dignity of sound doctrine, frankly and freely to utter and declare. Therefore what and of what sort the freedom of our will is in every kind of actions, and what it is able to do without the help of God's providence, we have faithfully opened. Again that God is in no wise the cause of sin, neither that our damnation is to be imputed unto him, besides that laws are not made without good cause, and the guilty punished, we have with proofs and reasons not of the meanest sort made plain and manifest. Likewise second causes in what account they are to be had, how far forth they are of force, and when they may rightly be used and applied, we have not letted to tell. 6 Further that the doctrine touching special or particular providence doth in no part agree with the stoics doctrine touching Fate or Destiny: also that Chance or Fortune hath no place in our Philosophy: lastly that Contingence or Haphazard cannot truly be avouched, where the due knowledge of God's providence is extant and the same worthily esteemed: we have with no fruitless discourse (as we trust) declared at large. And this is the sum of those things which have of us been taught as touching God's providence. Now we will speak of the fruits that are from thence to be gathered. First as concerning the doctrine: doubtless this knowledge is notable and necessary, and right w●●thy to be diligently taught and jet forth in Christian congregations, namely that God as he once most excellently and orderly made and created all things by his only power and wisdom, so doth he still rule and govern them, committing his authority to none, neither standing in need of any secondary help. Again that in these inferior things here below, and che●felye in men's matters, there is no place to be given to Fortune or Fate, neither cometh any thing to pass by Chance or Contingence. But to what end do I repeat these things in this order? whatsoever hath of us hitherto been declared touching the providence of God, and sufficiently approved by the testimonies of holy scripture, all that may and aught to be taken for excellent doctrine, and such as floweth from the fountain of God's word. I will add a few things touching the excellency and necessity of this doctrine. 1 Verily I dare be bold to say, that among many places of heavenly philosophy, though otherwise right notable and rich, there is none extant so commodious and plentiful, whereby the glory of almighty God may be enlarged and illustrated amongst us, as is this place which we have handled touching God's providence: and specially if it be showed (in such sort as we have done) that this providence is not only universal, but also special and particular. For to take a charge and have a care of every thing, and not of men's affairs only, but of every creature also, far beneath the state and degree of men: beside to have such a care and regard of men's matters, as even their minds and wills also are directed to certain actions and determinate ends: this doubtless must be acknowledged a very divine work, and that surely such a one, as wherein the power and glory of God are seen most clearly to shine and appear. 2 And what shall we say to this moreover? that look in what account and regard that confession of faith is had, whereby we acknowledge God to be God, and the same almighty, and in the self same (if we weigh every thing aright) is this doctrine also of God's providence to be accepted and taken. For it is in deed the very ground and foundation of our faith. For why, be that acknowledgeth in God his providence, especially particular (whereof we have principally entreated) he undoubtedly it is that doth rightly comprehend that principal article of our religion, and confesseth, what is in very deed to be ascribed and attributed unto God: on the other side, he that rejecteth providence, sinneth no less nor otherwise, then if he denied God to be almighty. But to proceed how shall a man fully give unto God this praise, that he is the creator of heaven and earth, unless we do grant in like manner, that the same is the most wise administrator and conseruator of all things in them contained? sith in very deed it were most strange and absurd to think, that he that is best of himself, should neglect, or by any means cast from himself, and commit unto others, the things that he hath once created: and that he that is almighty should not be able to sustain and bear the burden and charge of all those things. briefly therefore, by this doctrine touching God's providence 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 accounted in the number of those, that consent and agree with the universal Church in sound and true faith, believing in one God almighty maker of heaven and earth: then doubtless is it requisite and behoveful, that we confess in like case the providence of God effectually working all in all. 4 In as much as it is very necessary and expedient to have the will of God always before our eyes, and that we ought as well in the first creation as in the perpetual conservation of all things to consider the same, have it in admiration, & extol it with praise: there is no man but seethe, that we can no other ways be brought to the doing of this, then by the exact understanding of God's providence, by the which alone all things come to pass, and amongst them all nothing in vain or with out cause. Neither is there any dowbt, but that the Lord himself would have us to be stirred up to the continual beholding of his providence, when as by his son he taught us to pray duly, that his will might be done in earth as it is in heaven, for why, to pray that Gods will may be done, what else is it, then to attribute and commit all things to his providence? 5 And by this consideration of Gods will we learn to judge most truly and rightly of all things that come to pass, and not otherwise to determine of them, then that they do altogether fall out to the illustration of God's glory, and to the procurement of the salvation of the godly. For whatsoever it be that cometh to pass, the Lord undoubtedly turneth it to some good, although we can by no means perceive, how or after what sort the same is accomplished. For like as the providence of God hath always his omnipotency joined with it, even so is his excellent wisdom, never removed from the same. And again, where all things fall out by his singular wisdom, it cannot be chosen but that the same do fall out and are disposed to many good ends and purposes. 6 Last of all, sith the first way to salvation is, to humble ourselves under the mighty hand of God, to acknowledge our own weakness, to depend wholly and alone upon God, to look for all things profitable and commodious from him, and to ascribe all things that happen and come to pass to the same: and further are most clearly taught by this treatise of providence, how all these things ought to be done and accomplished by us: it is a plain race, that without the knowledge and confession of providence, we can by no means attain unto salvation. To conclude (that I tarry not long) he cannot truly profess his faith in God, he cannot pray aright, he cannot behold and acknowledge the good will and pleasure of God in all his works: he cannot ascribe unto God the glory of his excellent power, wisdom, goodness, etc. as he deserveth: he cannot humble himself (as is meet) before God, to crave his mercy or aid, that imbraseth not the doctrine of God's providence, or doth not purely understand the same. And thus much touching the excellency and necessity of this doctrine. Now concerning the comforts, whereunto we would have especially to be referred all that hath been spoken touching providence, we must entreat more fully and at large. Before all things, it is no hard matter to declare, that as well the definition of God's providence as also those proofs, whereby we have proved, the providence is necessarily established against the swinish brood of Epicures & others (whose minds being deeply drenched in the quagmire of carnal opinions, can by no means be lifted up to the contemplation of spiritual and heavenly things) do minister most large and ample matter of comforts and consolations. Certainly sith the whole life of man is continually subject to innumerable and the same very pernicious 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 unless he be preserved by the special providence of God. Whither soever a man turneth himself, doubtless he is of all creatures the most woeful and miserable, except be perceive himself to be environed & upholden with the aid and assistance of God's providence. Consider I pray thee (whosoever thou art) a little more diligently, the things which we shall briefly rehearse touching this matter. If thou hast to do with any persons, as thou ranst not shift but thou needs must: yet behold how doubtful and fearful all things will be unto thee, where the mind resteth not in the providence of God. Some man embraceth thee very friendly to outward appearance, and also entertaineth thee with a kiss: but on der the colour of this flattering gesture Amasa is thrust through of joab, & our Lord and master Christ is of judas his disciple betrayed into the hands of his enemies: 2. Sam. 20. Luk. 22. Some body calleth thee forth to walk into the fields: so was godly Abel circumvented by his brother Cain, and killed: Genes. 4. Thou art bidden to some great feast or banquet: but by this means Absalon entertained his brother Ammon, & slew him: 2. Sam. 13. That I say nothing of other horrible mischiefs, as of brawlings and contentions, of poisoned pickles or sauces, of the hurt of health by excess, and such like, which (alas for sorrow) we see too too often to arise by feastings. Thou visitest thy firk friend to help him or comfort him as thou ●ast: but thou knowest whilst Thamar did so 〈◊〉 very dutifully, she was defiled by her brother Ammon: 2 Sàm. 〈◊〉 thou knowest further that the contagion of the decease doth by this occasion oftentimes pass unto others also, whilst one is sick of the plague or pestilence, an other of the Leprosy, an other of some other decease, whereby the place wherein the sick party lieth, and even the Air itself incorrupted and made hurtful. Thou hast occasion to bargain with some body: but there is no kind of contract or bargain, whereunto are not adjoined a thousand feats of derit: & to the hindrance whereof (lest it should fall out according to thy desire) are not devised infinite crinks and cavillations. Here of may Laban be a witness, that so off▪ times contrived new shifts & delays against his son in law jacob: Gen. 20. 30.33. ●ik 〈◊〉 Saul, who cast into most gre●●ous daunge●●e, that noble preserver of his country David, before he would give him his daughter to wife as he had promised: 1 Sam. 18. What should I stand long what 〈◊〉 thou dost 〈◊〉 in what state or condition soever thou livest, thou can●● never be free from perils and danngers 〈◊〉 thou hast many kinsfolks and friends: yet is there cause why thou shouldst fear especially some danger to proceed even from them, which thing to be true the examples even now rehearsed do teeth, and that memorable saying (yet too too true) of the prophet Micha: A man's enemies be they of his own house. Micha. 7. Contrary wife, if thou hast no friends: then shalt thou be despised of all men, and abused by every knave without controlment. If thou be'st single, there lieth in the wine some shameless drab to entrap thee, such as was Poriphars' wife the Egiptran, and for her cause (though thou be innocent) thou art drawn into danger 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 upon such a one, as will do nothing else but continually forment thee, adding one vexation unto an other: as we read the wife of job did, and know that many other procured inevitable destruction to their most honourable husbands. If there come no children by manage, no man is able to tell, what a huge heap of evils doth follow this barrenness: hatred unquenche able, & domestical discord, pensiveness for goods to be left unto strangers & unthankful persons, do even kill a man before his time. But if there be Children, certes the notable patriarchs Noah & jacob, Heli the high priest and the famous King and prophet David, being oftentimes grievously bestead by reason of the wicked pranks of their Children, do put thee in mind also of thy lot. If thou be rich, as being advanced to great honour and dignity, having gotten the favour of the King or Prince: yet how soon all this glory may be defaced, and a man cast down from the highest to the lowest, only Haman may be a witness: Hest: 7. If thou be poor: thy very poverty alone is a most heavy cross, as for the which sometimes some have wished to make exchange of life with death. To be short, in what condition soever thou dealest, and for what matter soever it be, so long as thou hast to do with men, thou findest no doubt this common saying to be verified, Homo homini Lupus, one man becomes a Wolf to another: neither canst thou judge any thing to be thoroughly sure, or to be well and rightly done of thee, except thy mind be refreshed with the remembrance of God's providence, and so thou determine for a certainty, that thou art by the same defended and preserved from all perils and dangers whatsoever. But go to let us see further, whither in those things which a man enterpriseth by himself alone and far off from all fellowship and company of men, any thing may be found void of displeasure or inconvenience: or whither any man's life may be so framed and fashioned in this world, as that he may live free from all troubles and perturbations. Certes no such matter shalt thou find, whither thou lookest upon things with life, or without life, or any other creatures whatsoever, from the which at lest may not come some occasion of hurt or damage, if so be God's providence doth not help and provide for us & for our affairs. If thou hiddest thyself in a house or Cottage, one pin or nail broken or out of square may cause the whole building to fall and so overwhelm thee. A silly Spider slipping from her web into thy bosom whilst thou sleepest, engendereth there some hidden sore that grieveth thee. The Cat, being otherwise a domestical and tame beast, usually kept to kill mice, in the night flieth in thy face and all to bescratcheth it. Thy Dog becoming mad, will no more forbear thee then a stranger. If thou wilt seethe or roast any thing for thee to eat (as doubtless thou canst not live without doing of these and such like actions) a little fire perhaps may consume the whole house: some piece of a weed being put unawares into thy pottage pot, will procure unto thee either sickness or death: the knife wherewith thou choppest thine herbs or any thing else, by a little trice, will wound thee and perhaps without recovery. If thou drinkest, although it be very clear water: yet it may be, that the well whence thou drewest it, some venemos worm hath infected with her poison. But if it please thee to go out of the house, one tile falling down may break thine head and peradventure thy brains: a little stone lying in the way eauseth thee to stumble and fall, and so grievously to hurt thee. Sometimes the air being gross of itself, or otherwise for the time corrupted, will hurt and impair thy health. How many beasts thou meetest, so many evemies mayst thou think thou meetest withal, which some way that thou weenest not may overcome thee, or at the least hurt thee. If thou goest in to thy garden, which thou carefully keepest, either to delight thy mind, or to gather some things needful to be eaten: there lieth in a wait some scorpion, or other woorm as had to bite thee. If thou so west or plantest any thing there, beside that thou art uncertain of the increase, even then when greatest hope doth appear, suddenly either beasts breaking in, or the hail falling, or the frost, or some other tempest destroyeth all that ever is, and so thou art ready to starve for any thing there is left. The birds which fly to and fro in the after, are as it were so many traitors, sharping their beaks and talons, to put out thine eyes. Certainly the wasp, the Hornet, the Bee, nay the Ant, or if there be any creature less than this, it will put thee to trouble, at one time or other. If thou goest to the waters take heed that whilst thou labourest to take up any, thou thyself be not taken: whilst thou walkest or standest upon the bank thy foot slip not and so thou fall into the water. If thou betakest thyself to a ship on the Sea, know thou there is no moment, wherein (though there appear never so great a calm) thou mayst be bold to make unto thyself any certain warrantise of life. If thou searchest for any thing on the earth, coveting to fetch somewhat from the depth beneath: whilst thou sweatest much a long time in digging, the ground above suddenly falling, or part of the pit chinking or eliving, will peradventure smother thee. If thou goest down into a den or dungeon; even here likewise whatsoever is above thee, leaneth upon thy neck and threateneth to fall-upon thee. If thou climb up a steep hill, the tripping of thy fa●te will cast thee down headlong. If thou wanderest in the valley, look warily about thee, lest some hidden guife or whirlpool do swallow thee, or at leastwise put thee to thy plunge. If thou art to journey through the wood, every tree standeth as a club lifted up aloft to kill thee. And that I may once draw unto an end, there is nothing extant in the nature of things, though otherwise necessary, and for many causes profitable to mankind, from the which ought not again some damage, yea & sometimes great displeasure, continually to be feared. The most beautiful Sun, and lightsome stars, without the which man's life, is to be accounted no life at all, do yet for the time bring some discommodity with them: as when the Sun with his vehement heat doth debilitate and enféeble men's brains, or when together with him other celestial bodies also by their obscurations and defects, and by their standing motions, do procure unto things below (over which they bear no small sway) the causes of many alterations, yea & do now and then diversly affect and move the very bodies and minds of men also. But omitting all these things, let us look la●t of all upon the only mass of man's body, and peruse the same by parts: and there is no doubt but we shall perceive, that it is nothing else then a public receptacle, nest and hostry of miseries: and that how many small members there be in the body, so many kinds there are of dangers and diseases. What said I, how many members? I might more truly say, that to every member are procreated innumerable sorts of diseases. The eye doubtless is a very small part in the head: but with how many maladies thinkest thou this is encumbered? There are engendered in it the pin and web, the blearenes of the eyen, the dry itch in the eye, the wart in the eye lid, the gravel in the eye, the dazzling of the eyen, the film of the eye, the staring of the eyen, the falling of the eye lid, the dimness 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 lids, the unnatural standing of the eye lids, the pimple in the eye, the pearl in the eye, the scurumes of the eyen, the swelling and grossness of the eye lids, and who is able to reckon up all the impediments of this sort? Now by the greevantes of the eye alone, which yet we have not all set down in account, consider thou with thyself, how many and how great may be the diseases of the other members, which are far greater and larger then the eye. It pitieth me doubtless, yea it pitieth me for man's estate & condition, as oft as I enter into the consideration of these miseries, which man carrieth about with him in his little body, neither can he ever shake them off. Will we or nill we, we must grant, that there is nothing created amongst all living creatures more wretched or vile then man, if (I mean) the weak disposition of the body be considered in itself. Which thing that we might the more easily acknowledge, and oft call to mind, it is ordained by God the author of nature, that we should fetch the first beginnings of our life immediately from crying and weeping, and again that we should lay down the same with great sorrow and grief. Seeing all these things are thus, from whence I pray thee, or from what matters shall wretched man have comfort in so great distresses, if not from this knowledge, that God taketh care of us & of our affairs, and delivereth us continually out of infinite dangers? Which of us can so much as breath when we list, nay which of us shallbe able to do that, if we be not certainly persuaded of the Lords help that governeth all things, and he give us power so to do? For seeing there is just nothing any where, in the which are not most certain annoyances and perils prepared at an inch, and our whole life hangeth by a twine thread, nay by a silly hair, so as a thousand (I say not diseases but) deaths do continually hang over our heads and wander before our eyes: doubtless we must not think, that we can abide in safety so much as one minute of an hour, except the Lord by his wise providence and gracious good will and pleasure doth deliver us from all hurtful and noisome things. In that being borne thou wast not strangled between the Midwives hands: that in the time of thine infancy thou perishedst not by fire or water, or by some other mean through the negligence of thy parents: that in thy childhood and young years thou becamest not blind or lame of thy limbs through thine own folly and rashness: that being afterward grown in age thou wast not slain by some body that met thee & saluted thee, or that feigned friendship 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 thee: in that thou art not molested by thy neighbours, nor injuried by strangers: in that thou art not troubled with discommodities in marriage, which are wont to spring partly from the wife, partly from the children, and partly from the cares of household affairs: in that thou art not stripped of thy goods: in that the might ye rage not against thee, and thrust thee from thy seat and dignity: in that thou art not killed with the fall of thine house: in that thy meat and drink do not hurt thee: in that thou art not wounded with the edg-toole, which thou handlest: in that no beast doth violence unto thee: in that thou art not drowned in the waters: in that the earth doth not open her mouth and devour thee: finally in that thou art wonderfully delivered from innumerable inconveniences, which do daily and continually hang over thine head, and proceed as well from men, as from the devil, and from other creatures, which the devil also endeavoureth oftentimes to turn to our destruction: in all these things I say, which we know are wont ever and anon to come to pass, and therefore aught to judge that they may also take effect and be accomplished in us, thou oughtest to admire and blaze abroad with praise the only providence of God, yea & to ascribe thy whole safety and preservation only and alone hereunto. And this is that which the Psalms do teach, and all the sayings of the holy fathers in the sacred Scriptures every where extant, wherein the Lord is celebrated as the helper of the afflicted, and the deliverer of his out of all dangers: further also wherein those that are delivered, do give God thanks for his benefits received: as Psal. 18. declareth, how even in the midst of tempests and other dangers the Lord yet saveth the godly. The channels of waters, saith he, were seen, and the foundations of the world were discovered at thy rebuking O Lord, at the blasting of the breath of thy displeasure. He hath sent down from above and taken me: he hath drawn me out of many waters. He hath delivered me from my strong enemy, and from them that hate me. Psal. 23. doth wholly tend to this effect, but especially these words are to be considered. Albeit I should walk through the valley of the shadow of death, yet will I fear no evil, for thou art with me. Psal. 27. Though an host pitched against me, mine heart should not be afraid: though war be raised against me, mine heart should not be afraid: yet will I trust in thee. Psal. 30. O Lord thou hast brought up my soul out of the grave, thou hast revived me from them that go down into the pit. In the same place: Thou hast turned my mourning into joy, thou hast put off my sackcloth, and girded me with gladness. Psal. 31. My times are in thy hand, deliver me from the hand of mine enemies, etc. Psal. 33. Behold the eye of the Lord is upon them that fear him, & upon them that trust in his mercy: to deliver their souls from death, and to preserve them in the time of dearth. Psal. 34. The Angel of the Lord pitcheth round about them that fear him, and delivereth them. There also: Many are the miseries of the righteous, but the Lord delivereth them out of all. Psal. 37. the Lord knoweth the days of upright men, & their inheritance shallbe perpetual. They shall not be confounded in the perilous time, and in the days of famine they shall have enough. Psal. 40. Innumerable troubles have compassed me: my sins have taken such hold upon me, that I am not able to look up: yea they are more in number then the hears of my head, therefore my heart hath failed me. Let it please thee, O Lord, to deliver me, make haste, O Lord, to help me. Psal. 41. By this I know that thou favourest me, because mine enemy doth not triumph against me. And as for me thou upholdest me in mine integrity, and shalt set me before thy face for ever. Psal. 57.59. David doth ascribe his deliverance unto the providence of God, in that he flying Saul withdrew himself into a den, and when his house was beset by the commandment of Saul, that he might have been taken. Psal. 66. The Lord holdeth our souls in life, and suffereth not our feet to slip. There also: Thou hast caused men to ride over our heads: we went into the fire and water, but thou broughtest us into a wealthy place. Psal. 71. Thou hast given commandment to save me: for thou art my rock and my fortress. In the same place. By thee have I been sustained ever since I was borne, thou art he that tookest me out of my mother's bowels, etc. Psal 73. As for me, I was always with thee, for thou hast holden me by my right-hand. Thou wilt guide me with thy counsel, and afterward receive me to glory. Psal. 91. is wholly spent in this, that it teacheth most cheerelye that the Lord doth every where take care for us, and provideth that we faint not under the troubles which do on every side assail us. He shall deliver thee, saith he, from the snare of the hunter, and from the noisome pestilence. he will cover thee under his wings, and thou shalt be sure under his feathers: his truth shallbe thy shield & buckler. Thou shalt not be afraid of the fear of the night, nor of the arrow that flieth by day: nor of the pestilence that walketh in darkness, nor of the plague that destroyeth at noon day. A thousand shall fall beside thee, and ten thousand at thy right-hand, but it shall not come nigh thee. And a little after: There shall none evil come unto thee, neither shall any plague come near thy tabernacle. For he shall give his Angels charge over thee to keep thee in all thy ways. They shall bear thee in their hands, that thou hurt not thy foot against a stone. Thou shalt walk upon the Lion and Asp: the young Lion and Dragon shalt thou tread under thy feet, etc. The like shalt thou find in many other Psalms, especially the 104.116.124.139. (this is wholly applied to this purpose) 144.147. And in the prophets there are very many confessions and thanks givings of this sort, that do wonderfully commend the perpetual care and providence of God toward us in all perils and dangers. It would be overlong to repeat them at this present, and some places shall afterward in the exposition of the 107. Psalm. be fitly produced: Wherefore as now we omit them. It is manifest therefore, that by this doctrine of God's providence there is much comfort gotten throughout the whole life: and as there is no time in man's life free from dangers, so ought every one without ceasing to lift up and strengthen his mind with the remembrance of God's providence: inasmuch as by it even then when we would least suspect, we are every moment delivered from some dangers: which as they are to be seen in some, so there is no doubt, but that they may also happen unto us. Furthermore comforts do not hereby only, come unto us, in that we are taught, that by the providence of God continual calamities are kept from us: but hereby also ought we to gather matter of consolation, that by the same are ministered unto us whatsoever good things are necessary to this life. For if God disposeth all things, and with singular care favoureth, advanceth and defendeth us and our matters, as we have sufficiently at large and plainly before proved, when we taught that God's providence was not only universal, but also special and peculiar: then doubtless are we to look for all good things from him also. Neither may we think, that any thing shallbe wanting unto us, so long as we have him favourable that careth for us: and much less that we can procure unto ourselves any thing by our own devices, industry, art, strength, unless be of his mercy ministereth it unto us. For he alone is almighty, and endued with a notable philanthropy or love towards mankind: wherefore undoubtedly he both can and will give whatsoever seemeth good unto him, and our necessity requireth. As for us, howsoever we may seem to do any thing by our own industry, or also by the help of others, whither it be of men, I say, or of any other creature: yet are we enforced to confess, that the thing is far less which we do (though it be never so small a matter) then that it can without him be brought to pass as we desire. It appeareth in deed that we do somewhat, when we plough up the land with our handy-labours, sow seeds in the fallow ground, reap down the ripe Corn, grind the same at the mill, bake bread in the oven: when we lay baits for fishes, set snares for birds, tend our cattle and flocks: when to accomplish greater matters, we seek for the aid of others that are better able to perform them: when we procure friends: when we minister help one to an other: when we learn and have the knowledge of sundry arts, as the craft of Tailors, Carpenters, physic and such like, and apply the use of them to necessary purposes: when we call upon God by prayer and supplication etc. but all these things if we weigh them aright, are nothing else then certain instruments and means, ordained and granted of God himself, by the which it pleaseth him to work in us, and to set forward our affairs, insomuch that if any thing be once well done and rightly accomplished, although we have sweat for it, yet it is necessary that the whole praise of the weldooing of the thing do redound to him alone as the principal author and worker of the same. For neither is the séed fruitful of itself: neither do Fishes or Fowls wittingly and willingly come into our nets: neither doth fodder given to our cattle profit them: neither is their strength available, whose help we crave: neither is every man strait ways moved to friendship: neither do they always requite good turns, of whom we have well deserved: neither are arts and sciences by and by learned, nor their force and efficacy forthwith bewray itself: neither is the mind kindled unto prayer: except the Lord himself do secretly in all these things begin to work by his unsearchable power, and prosecute that which he foreseeeth will be profitable and wholesome unto us, and fit to illustrat and set forth his own glory. Vain and frivolous are all those attempts, whereunto 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 vain that build it: & except the Lord keep the City, the keeper watcheth but in vain. It is in vain for you to rise up early, and to lie down late, and eat the bread of sorrow: but he will surely give rest to his beloved. And doubtless if we should not be partakers of our desire before we could bring our wished enterprises to pass by our own strength and power, how might we ever conceive hope or comfort in our minds: especially sith we daily find it true by experience, that our attempts and endeavours, though otherwise right honest and virtuous, are oftentimes easily letted and hindered, and that we cannot stretch forth so much as our little finger, nay nor direct the thought or cogitation of our mind, but so far forth as he shall turn and dispose it. And hitherto belong the things which we have before specified touching the freedom of man's will, and touching secondary causes: so that every man may clearly see and perceive, that nothing hath been taught hitherto touching God's prourdence, which is not very fit matter for comfort and consolation. If thou hast need therefore of anything, ask it by faith of the father of lights, from whom alone cometh down every good gift, as well spiritual as corporal, and though al●obtein it. Thou desirest a garment to cover thee: there is extant through God's benefit the craft of dressing of skins, the art of weaving of linen and : God will move the hearts of the rich to bestow upon thee some part of their store: or else he will provide for thee by some other mean. He hath a thousand ways to give whatsoever he knoweth to be necessary for us, which to rehearse lieth not in our power to do. Let this suffice thee, and take it for a certainty, he that did show eftsoons to our first parents a way how to make garments he that we so many ages covereth all kind of creatures, some with feathers, some with hairs, some with wool, some with seals, some with leather: he that adorneth the lilies and the grass of the field, and that no less gorgiouslye then rich Solomon was arrayed: he that kept the garments of the Israelites wandering in the wilderness by the space of forty years, from wearing: the same will give unto thee also, wherewith to cover thy naked and cold carcase. Thou wouldst have something given thee wherewith to slake thine hunger: he that gave man authority over all his creatures, to use them with thanksgiving: he that ordained a way, and mean of tilling the earth for the gathering in of the fruits: he that provided for Abraham and jacob during the time of famine in Egypt: he that rained down Manna and delicate flesh in the desert for the Israelites: he that gave Ruth favour in the eyes of Booz, so that he licensed her to gather up the scattered ears of corn in his field: he that sent forth Zeba the servant of Mephtboseth with Asses laden with bread, grapes and figs unto David wearied with his train in the wilderness, when he fled from Absalon: he that stirred up the heart of Abdias, to feed an hundredth Prophets with bread and water, that lay hid for the tyranny of jezabel: he that vouchsafed to minister bread and flesh both evening and morning to Elias by Ravens: he that to feed the same Elias again afterward, did wonderfully increase the meal and oil of the poor widow of Sarepta: and the third time ministered to the self-same Elias whilst he fled, fine Cakes and a pot of water by an angel: he that nourished jeremy in the pit: he that at one time with five, at an other time with seven loaves refreshed certain thousands of people, and gave in charge that the scraps should be gathered up, which many baskets were scarce able to hold: he of so many means why may he not secure thee also by some one or other? Thou art tormented with thirst: he that showed Agar flying in the wilderness a pit of water: he that by his goodness in favour of the Israelites made the bitter waters potable unto them: he that out of ahard rock brought the sweet and pleasant water springs: he that opened unto Samson w●●cied with overcoming of his enemies, 〈◊〉 conduit out of the iawhone of an ass: he that matereth continually the whole dry and thir●●y ●arth: he will in no wise suffer thee to die for thir●●. Thou hast no house or mansion place: he that provideth for the snails their shells: 〈◊〉 that hath taught the Swallows to make the●e nests most cunningly of the earth: he that hath given wit and discretion to Foxes and other beasts to provide themselves dens and caves: he that preserved the Israelites in their perigrmation so many years from all hurt of heat and cold: he that stirred up the 〈◊〉 of Abraham and of other holy Fathers ●o the exercise of hospitality: he will undoubtedly provide thee a place where thou mayest safely rest. These are the things which we stand most in need off in our common course of life, and with the which he that courteth nothing beyond the laws of nature touching a sober and moderate life, may content himself: after which sort also the Apostle spoke full well of himself and of all that profess Christ, 1. Timoth. 6. Godliness, 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 carry nothing out. Therefore having food and raiment, let us therewith be content. Now these things will God have us to look for from him, and we find by experience, that howsoever we bestow all our labours and travails about them, yet we attain not unto them but by his liberality. True it is indeed, that these things are bestowed upon some more plentifully, and upon other more sparingly: but it cannot be denied, that there is given unto all so much, as is sufficient for the natural sustentation of life. But if thou see'st more given to one then to another, yet thou oughtest to think, that there is nothing done without certain advice and just causes. Thou marvelest perhaps why he hath not given unto thee great riches. But behold how wisely the providence of God dealeth with thee. Thy poverty keepeth thee in an humble and thrifty estate of life, & so thou art brought to embrace other virtues also, which spring out of these: whereas otherwise, if thou flowedst in riches after thy desire, then becoming dissolute through immoderate superfluity, thou wouldst apply thy mind to all manner of vices, and which is yet more grievous, thou wouldst draw others also together with thyself into shameful ruin and destruction. Thy poverty is the cause, why thou imployest thy study in learning and supernatural philosophy, which otherwise thou shouldest never, I believe, have tasted so much as a far off. Thy poverty causeth thee, to behave thyself modestly towards all men, and diligently to embrace friendship and peace: who if thou couldst challenge to thyself but so much as the name or title of a rich man, thou wouldst become grievous and intolerable to all. Further he that would have thee to be poor, the same provideth in the mean time, that nothing shall be wanting unto thee, I say, for thy necessary preservation. He moveth others, for the virtues which they perceive in thee, to favour thee, and to eudever to do thee good. Yea and thy wife and Children (if thou hast any) by reason of thy poverty, become more strong and lusty, and are stirred up to diligence in doing of their duties and following of their labours, which otherwise thou wert like to have slothful and unthrifty, and rather burdensome unto thee then profitable. Besides what a benefit is this, that poverty exempteth thee from many great & grievous annoyances, the which rich men, will they nill they, are enforced to go under: and how great they are, no man can easily tell, but he that hath had experience of them. But it shallbe good, for thee to weigh more exactly the spiritual benefits also, which do come unto thee by thy poverty. It giveth thee occasion continually to call upon the Lord, whilst thou requirest of him things necessary for thee, and knowest them to be looked for from him alone. It causeth thee from time to time to commend thyself and all thine to him only, and willingly to depend upon him alone. It maketh thee to become resolute, so as the word of God which thou hast heard is not choked, through the thorny cares of richesses and voluptuousness in the field of thine heart. It taketh away also the nourishment of such temptations as the devil is wont to stir up in the rich men of this world. It ministereth a manifold exercise of patience. It increaseth and strengtheneth thy faith. It provoketh thee to the contempt of pride, ambition, vainglory, and of all earthly things, and persuadeth thee to meditate and aspire only after beavenlye things. Finally for many causes it is better for thee, when thou art in this sort poor and needy, then if thou hadst plenty and abundance of all things. It would be over long torehearse all the causes that might be reckoned. Thou understandest therefore that it was ordained by the singular wisdom of God, and for thy incomparable benefit, that thou shouldest live contented with this thy poor estate and condition. Contrariwise thou marvelest again, why God would have this thy neighbour or any other man to be rich. But to omit this, that no man can search out the causes of Gods will in these things: yet will I demand of thee, how thou canst tell, whither the great riches wherewith thou seest him to be adorned, will he beneficial unto him, or rather pernicious. Either of them doubtless may come to pass indifferently, but yet this last far more commonly than the other. For where one peradventure among many that are endued with riches of God may be seen, that understandeth them to be as a certain instrument of well doing, that namely he might be stirred up by them to thanksgiving, that he might perceive himself to be rather a steward over them then a Lord, and impart them to his needy brethren, feed the hungry, cloth the naked, comfort the sick, secure the captive, aid ministers of the word, and to be short lay them out to God's glory and the help of his neighbour: yet mayest thou see again very many on the other side, unto whom it appeareth plenty of riches to be given, that being unthankful for their benefits received, are despised of God, and being despised are by little and little blinded, and being blinded do abuse the benefits granted them for a time, and abusing them purchase to themselves eternal damnation. Of these things we have most manifest experiments and examples in the holy Scriptures. Poor Lazarus is commended, the poor Apostles are praised, and they also that contemptuously rejected their riches not to be contemned: which all seemed so much the more ready to take their passage into heaven, by how much the less they were hindered with the farthels of earthly things. We read also of certain rich patriarchs, judges, Kings and other holy fathers: but these in the midst of so great riches continued notwithstanding poor in spirit, and so used things present, as they would not greatly have cared if they had been absent. Whereto it belongeth that jacob going into Mesopotamia, prayed unto God, that he would give him especially bread to eat, and raiment to put on: Genes. 28. Godly jacob was not careful for any more benefits: and the Lord (we see) gave unto him even more than he desired. Likewise Abraham is reported to be rich, but yet so as he never bought ground, nor builded house. But we read of other rich men, who through their great riches were brought to extreme destruction: of which sort was that rich glutton clothed in fine linen and purple, and faring deliciously every day: and an other who heareth, that after his coffers and barns were fraughted to the full, his soul should immediately be taken from him: likewise the young man which had rather forsake Christ then his riches, for whose cause also Christ took occasion to treat of the infelicity or poverty of rich men, and amongst other things said. That it is easier for a Camel to go through the eye of a needle, then for a rich man to enter into the kingdom of heaven: and other more also, whose names the Holy-ghoast voucheth not safe to mention in his sacred books. And such are always the greatest number of rich men, and this our age hath (alas) too too many routs of such as these. Therefore by these thou oughtest to judge, that it is neither hurtful to thee, that the divine providence hath appointed thee to be poor: neither again that it would be greatly to thy profit, if it should even now command thee to be rich. True indeed is that saying of the wise man, that as well riches as poverty come from the Lord: but we may say that this also is most true, namely that it cometh likewise from the Lord, that a man use them well and as he ought. And no man ever useth them well and as he ought to do, but he whose mind respecteth the will of God, submitteth himself thereunto, and resteth in the determination of the divine providence. And sith in the common course of our life it is a great safeguard and help to the appeasing of the griefs and vexations of the mind, to be able, as Paul speaketh of himself. Philipp. 4. to be content with the estate wherein we are, to be able for the time to be abased and to excel, to be able for the time to be full and to be hungry, to abound and to suffer want: this also is a most sure and certain consolation, even to wait upon the Lord at all times by faith, for the things that he hath decreed to be requisite and necessary for us. And hitherto belongeth that notable Sermon of Christ. Math. 6. Luke. 12. Be not careful saith he, for your life, what ye shall eat, or what ye shall drink: nor yet for your body, what ye shall put on. He addeth immediately an evident reason touching the providence of God, which is perceived in the creation of man: Is not the life, saith he, more worth than meat, and the body more worth than raiment? as though he should say: He that hath created and yet still preserveth both thy soul and body, the same doubtless will provide also these lesser things, I mean food and raiment. There is added also another reason, where an argument is drawn from the less to the greater. Behode the fowls of the air, for they sow not, neither reap, nor carry into the barns: yet your heavenly Father feedeth them. Are ye not much better than they? Where are couched many comfortable reasons. You are much better than the fowls: there is no doubt therefore but he will much less forsake you then them. Further he provideth for the birds that take no pains at all: how much more will he provide for you that labour lustily in your callings for whom is prepared the use of second causes? Again, he is your Father: wherefore you ought to make this certain account that he is endued with a fatherly affection toward you, and that the same heavenly Father, will omit none of those things, which we see to be performed and accomplished by earthly parents. And lest any man should persuade himself, that he could with his own labours provide things necessary for his life, Christ by an exquisite prevention putteth the matter cut of doubt, saying: Which of you by taking careful thought, can add one cubit to his stature? that is to say, Albeit ye bend all the force of your wit, and exercise all manner of arts and sciences, yet shall ye not be able to bring the least thing to pass, if ye be not helped by the divine aid, and if the Lord give ye not increase. For thus in Luke it is expressly added: If ye then be not able to do the least thing, why take ye thought for the remnant? There followeth a more full exposition: And why care ye for raiment? Consider the Lilies of the field, how they grow: they labour not, neither do they spin. Yet I say unto you, that even Solomon in all his glory was not arrayed like unto these. Our labour or wisdom are able to do nothing, no more than the Lilies are said to do any thing of themselves, while they grow: but the Lord procureth all things as well in us as he doth in the plants or other creatures, which are utterly void of reason and industry. And he amplifieth exceedingly the greatness of the benefits which we are to look for from God, and willeth us to be of a confident mind, whilst he saith that the native beauty of Lilies is greater, then that which art (though otherwise a resembler of nature) can ever be able to express: yea than that was of Solomon himself, whose sumptuous apparel not withstanding did easily surmount the glory of all other princes, as the Scripture doth witness. Wherefore we must also look constantly for things necessary for this life from God, seeing he giveth those things largely to Lilies that are not necessary, but serve in a manner for no other purpose than for beauty only. If so be then he giveth more than needs to the very Lilies, which stand not in need of any such beauty, neither are they greatly benifited by it: why will he not much more give unto men the things which this life cannot want, & with the which it is so necessary that men should be helped, that without them they cannot but perish? And again he confirmeth this matter with another reason from the lesser to the greater: Wherefore if God so clothe the grass of the field which is to day, and to morrow is cast into the furnace: shall he not do it much more unto you, o ye of little faith? In which comparison he extenuateth the nature and condition of grass, that the vileness thereof being considered, our minds may conceive hope, that God will far more willingly & carefully regard our affairs, sith we be far more excellent creatures, then are the senseless grass. But it hath the force of a rebuke, in that he calleth them that are so careful for the 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 them to have that are called into the fellowship of Christ, ye would not doubt of the goodness of God: but would determine with a steadfast faith that God would liberally provide for you. And this is it that he meaneth in the words following Therefore take no thought, saying: what shall we eat, or what shall we drink, or wherewith shall we be clothed? for after all these things do the Gentiles seek. Behold a vehement dehortatory or disswasory reason. It is the property of the Gentiles saith he, which are without God, without hope, without faith, Ephe. 2. to be careful for earthly things: and all because they being not as yet renewed nor as yet adorned with the Holy-ghost, are given only to earthly things, and cannot comprehend things spiritual. Wherefore if thou wilt not be counted such a one, look back unto better things, that is to say, to heavenly, learn to depend altogether upon God alone, and to commit thyself wholly to his providence. Whereupon followeth an other reason drawn from the providence and knowledge of God. Your heavenly Father saith he, knoweth that ye have need of all these things. If he knoweth it, then in vain dost thou consume thyself with so many cares: and as he knoweth what thou wantest, so knoweth he how to provide for thee. Again if he be thy Father, see thou behave thyself toward him as a son, looking for all things at his hand: and thou mayst be sure, he will not suffer thee to pine away for want of help. But rather seek ye first the kingdom of heaven, and the righteousness thereof, and all these things shallbe ministered unto you. Man's reason doth all things after a preposterous manner: in the first place it looketh after earthly things, it willeth men to lay for temporal commodities, and then secondly it thinketh of virtue, as full well expresseth the Satirist: O Citizens o Citizens, first Coin must come in place: And after money once obtained. then virtue next embrace. But Christ clean contrariwise: First, saith he seek the kingdom of God and his righteousness. And in truth so it is: he that in this order doth first regard the matters of his soul, the same obtaineth whatsoever is necessary to the nourshing of his body: according to that saying of the Psalmist, Psal. 33. Behold the eye of the Lord is upon them that fear him, and upon them that trust in his mercy: to deliver their souls from death, and to preserve them in famine. Again Psal. 34. Fear the Lord, ye his Saints, for nothing wanteth to them that fear him. The Lions do lack and suffer hunger: but they which seek the Lord, shall want nothing that is good. Psal, 37. The paths of man are directed by the Lord, and he maketh his way acceptable to himself. Though he fall, he shall not be cast off, for the Lord putteth under his hand. I have been young and now am old: yet saw I never the righteous forsaken, nor his seed begging their bread. Christ therefore concludeth very exactly, saying Care not then for to morrow: for to morrow shall care for itself: as though he should say, God as he provideth for thee to day, so will he provide for thee also to morrow, & the days following. Whither also it belongeth that Christ in the prayer which he prescribeth unto us all, taught us to ask, our daily bread to be given us this day. For indeed we cannot justly require bread to be given us any longer, than we are sure to live. If we be uncertain of life, why would we be certain of living? Therefore let us from him alone look for living, yea & whatsoever else is necessary for our daily use, from whom we look for life. Hitherto the brief and short, if we look upon the words only: but if we regard the doctrine, the long and rich sermon of Christ, which all our life long aught to be prefixed before our eyes and minds, and to admonish us of the goodness and providence of God, ministering all necessary things unto us. Howbeit God by his providence ministereth, not these things only which are required to the daily use of life: but also all other kind of helps and comforts, which according to the unusual & unlooked for success of our affairs (as indeed the change and alteration of men's matters is marvelous) may any way be desired. There cannot so many troubles and adnersities at any time creep upon us unbewares, but that it is in the Lord's hand and will, to afford us many more and more effectual remedies to the recovering of our health & safety. There falleth out some dangerous controversy with one or other wherein thou hast need of present resolution, occasion is sought & wiles are wrought to infer open violence, many sworn enemies do flock together against thee, thou art set in the midst of swords & spears in all these things the Lord himself for his part worketh somewhat, and ceaseth not to have a care of thee. Thou art to commence suit in law, thou art destitute of faithful advocates: thou art vexed in thy mind by reason of the suspected iniquity of the judge, the power of thine adversaries and other causes: judgement is very hardly pronounced against thee, neither is there any place given for delay or appeal: thy goods are immediately seared upon, and thine adversaries are entitled unto them: perhaps thou art cast into prison, torments are devised and used against thee: by thine own confession wrested from thee by violence thou art brought to be infamous, thou art driven into bondage, or else by some other means thy body is afflicted, thy life also standeth in hazard. Lastly thou art so dealt withal as it were much better for thee to die, then to live any longer. Besides this thou art sent into exile, and thou must with sorrow and heaviness wander through unknown countries, where thou knowest no body, of whom thou mayst hope either for comfortable word 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 before. Yet being escaped and bearing a few things about thee, thou goest to such a place, as where there ariseth open war, and so all things again become most woeful and desperate unto thee. After wars thou art entertained by a public famine, no less fearful than the former, by means whereof thou canst hardly get any thing wherewith to buy bread, to ease thy gnawing and hungry stomach withal. Immediately after this rageth the pestilence: and here thou must either provide for thyself by flying away afresh, or else thou must ●●●●se thyself to most certain death and destruction. Being delivered from the infection of the plague, thou fallest into an other disease, 〈◊〉 le●se grievous, wherewith thou art long and ●●●che tormented, and the same wipeth thee quite and clean of all that thou hast. If any thing be yet le●t, at length a fire flaming upon the sudden denoureth in a manner both thee and thy whole house. There are beside very many kinds of dangers daily and continually happening, which are by no means able to ●umber. But certes against all these matters the mind shall singularly well be fenced, that will diligently look into those things, that have of us been taught touching God's providence. And howsoever every of them might afford plentiful matter of consolation, which thing, but for the time, we would easily approve: yet notwithstanding this will especially avail to that purpose, if we show that even all crosses also and calamities are wisely and for some profitable considerations sent of God: secondly that as he hath sent them, so by him they must all again be taken away, when and as oft as he shall see good and expedient. Of this thing therefore we will now speak. It easeth indeed somewhat the greatness of the pains, in that the afflicted persons are persuaded, to hope for deliverance at all times out of their distresses from God: but I wot not how it cometh to pass, their patience is very little helped by this means at that very time, wherein their pains do still disquiet them. For inasmuch as hope respecteth things to come, and of these there remaineth always some doubtfulness, at the least this can never fully be plucked away: the mind cannot by reason of the greatness of the calamities present, so look into the commodities absent, but that the assaults of impatience will ofttimes return a fresh, and by little and little waxing strong, will at the length prevail, in such wise that he which is distressed with anguish, shall suppose himself to be utterly neglected of God, and again he also for his part shall neglect all duty unto God. To the which point when a man is once come, what hope can he have any more? Lest any man therefore should fall into this extreme misery of all miseries, it shallbe very requisite for him to know, that even troubles and afflictions also are sent of God himself, & that as well for just causes and considerations, as also for our health and preservation rather than for our destruction. Which knowledge, is in very deed the fountain and wellspring of all consolation. For why, except the mind of every distressed person be persuaded, and that thoroughly, that it is so: there will scarce appear any way of recovering either patience or comfort. There is no doubt, but the holy Fathers, as oft as they seeing the ungodly well dealt withal, and themselves to have ill success in all things, suspected that they were forsaken of God (for there are in the holy Scriptures such complaints extant) did against these temptations fortify and confirm themselves against distrustfulness with this doctrine of God's providence. Wherefore the same also ought to be common unto us, and in the like troubles we must gather from thence the like comforts and consolations. 1 To declare therefore, that even the crosses and calamities which do encumber us are sent of God, those things especially are very available, that have been discoursed against Fate, Fortune, Chance, Contingence or Haphazard. For seeing it is plain and evident that nothing at all cometh to pass by the means of these. and yet we think that calamities otherwise are derived especially from these: certainly it is expedient, that we refer all things that befall us, both generally and particularly, whither they be good or evil, to the providence of God, and to acknowledge all things to be ordered and disposed by God himself. And this reason doth straightways so teach and inform men's minds, that they can by no means be persuaded, that they shall ever be neglected of God, but that they are governed by his most wise counsel alone, and in no case or affairs to depend upon the b●cke and assignment of unappeasable Fate or Destiny, or foolish and blind Fortune, or unadvised Contingence or Haphazard. 2. But if in case the providence of God be so busily occupied in all things, and that even in the least and most boil, as we have in a clear discourse proved before, when we entreated of peculiar providence: doubtless we cannot without great injury withdraw the adversities which we see daily beyond our expectation to arise, from the power and jurisdiction of the divine administration. For inasmuch as he hath a special care of all and singular things, neither is any creature able to do any thing without his will and ordinance: certes whatsoever cometh any where to pass, whither it be by men, or by the egger unto all evil the Devil, yet is it without all controversy, that it falleth out by his appointment and commandment. 3 Moreover, who is he that would wish the praise of wisdom and justice to be taken from God? But undoubtedly as well God's wisdom as justice do especially shine even in these calamities, which we mort all and miserable creatures do suffer here below: wherefore even these also shall not without cause be judged to proceed from God. Yea and it is so necessary to attribute these things to God, as it is necessary to determine him to be verily most wise and indeed most just. And forsomuch as of the evils which we see to come to pass, nothing cometh to pass in vain, or without cause, truly we must refer the very same to the wisdom of God that ordereth all things, persuading ourselves that the ends and causes of calamities are prefixed and appointed by the self-same wisdom. Again, seeing it is fust to punish the guilty, and to inflict pains unto those that deserve them, and that no discommodities do arise, but we by our sins Have justly deserved greater: it is not absurd, if we ascribe our calamities unto God, as justly punishing us for our offences. And like as we never at any time fail to commit sins, so there is no cause why we should challenged to ourselves this prerogatine, that we ought at any time to be free from dangers. God is evermore just, and thou art evermore a sinner: worthily therefore art thou punished by God at all times, through the minislerie of whatsoever creatures it pleaseth him to proréede against thee. 4 But sith moreover from the evils wherewith we are distressed, God taketh occasion to illustrate and set forth his glory and power, (which is then verily done, when both he won derfully and besides their expectation delivereth the godly out of trouble, and on the other side overthroweth their adversaries, which seenied before unconquerable) why should we not grant, that our nuseries, of what sort soever they be, are tempered and qualified by him, whereof this is the appointed end, that his goodness, power and glory may be made the more famous thereby, and be spread far and nigh? 5 The things out of which many benefits do come unto us, and chiefly spiritual, there is no man but judgeth it meet, that we reduce them unto God the bottomless fountain of all goodness. But adversities, and those that in the opinion of carnal men are counted evils, do oftentimes bring great advantages to the godly, and God is wont so to dispense them, that they always serve to some commodity: wherefore it is to be holden for a certainty, that they are sent of God himself to a good end. And in all these things the force of the divine providence doth wonderfully advance itself, and in the mean time all things far above all that can be said, are full of comfort and consolation. For they serve to the intent we may understand, that whatsoever calamities are sent, and how or by what means soever, and whither of the devil or of men, or of any other creature, yet that they proceed from the just and good pleasure of God: and that also we should bear them so much the more patiently, whilst they are present, by how much we know a more certain utility to be reaped by them, and further also help and secure by the self-same God to be provided for we. And albeit all these things be plain and manifest enough, especially for because many particulars from whence these do flow, have of us been declared already: yet to the intent a more plentiful furniture of consolatiens may he had in a readiness, and may the more deeply he imprinted in the minds of all, we will approve and confirm the same by certain places of Scripture, which that it will be good for us to call to remembrance, as oft as adverfities shall lie heavy upon us, the very use and expertence of things, I am sure, will declare. ¶ As touching the two former reasons, whereby it was said, that nothing is done by Fate, Fortune, Chance, or Contingence: likewise, that the providence of God is particular, and occupied in every thing: it is not needful that we repeat the arguments already producod and alleged. It shall suffice us to show in general, that the evils (which in our judgement I mean are thought to be such) are in the scriptores attributed to God, and that it cometh to pass● by his wise & good ordinance, that we are oftimes afflicted with calamities. For thus we find it in Esay chap. 45. I am the Lord, and there is none other: I form the light and criatedarknes: I make peace and create evil: I the Lord do all these things. And Icremy. 21. I have set my face against this Cittle, for will and not for good, saith the Lord: it shall be given into the hand of the King of Babel, and he shall burn it with fire. The like we have jorom. 39 And the same prophet in his Lamentations chap. 3. Who is he the that saith, and it cometh to pass, and the Lord commandeth it not? Therefore out of the mouth of the most high proceedeth there not evil and good? Amos. 3. Shall there be evil in a City, and the Lord hath not done it? job. 2. Shali we receive good at the hand of God, and not receive evil? And a little before● The Lord ●ath given, and the Lord hath taken away: blessed be the name of the Lord. Further that the Lord doth use one while the devil, an other while man, another while other creatures, in bringing calamitiés upon mankind, as his instruments, he shall easily perceive, that hath but meanly tasted the holy scriptures. Concerning the devil it is manifest out of the notorious hestorie of Ioh: as chap. ●. where the Lord saith unto the Devil: Lo, all that he hath is in thy power, only upon himself shalt thou not stretch out thine hand. And chap. 2. Satan departed from the presence of the Lord, and smote job with sore boils, from the foal of his foot to the crown of his head. judg. 2. God sent an evil spirit (undoubtedly the devil the disturber of peace) between Abimeloch and between the men of Sichem, and the men of Sichem despised Abimelech. 1. Samuel. 16. an evil spirit sent of the Lord vexed Saul. 1. King. 22. The Lord said, Who shall entice Achab, that he may go up and fall at Ramoth Gilead? Then when a certain spirit had offered himself, saying, that he would be a lying spirit in the mount of his prophets, he heareth of the Lord: Thou shalt entice him, and shalt also prevail: go forth, and do so. And it is added: Now therefore behold, the Lord hath put a lying spirit in the mouth of all these thy prophets, and the Lord hath appointed evil against thee. Neither doth God use only evil Angels to inflict punishments upon men, but also good and elect: s●ing●al indifferently are ministering spirits orde●●ed to execute his divine commandments. So Exod. 12. that night wherein the 〈◊〉 tes 〈◊〉 eat the passover, by the good Ang●● of the Lord were slain the first begotten of the Egyptians. 2. Sam. 14. by the Angel of the Lord having a naked sword were destroyed certain thousands of men, after that David had sinned in cemmaunding the peoble to be numbered. 2. King. 19 one Angel in that boast of Sennachar●● slew a hundred four score and five thousand men Act. 12. of the Angel of the Lord wicked Horod was suddenly stricken. Now that the Lord useth in like manner the service and ministry of men, it is not obscure. In the prophets the babylonians, Assyrians, and others are oftentimes described and expressly called the instruments, by the which the Lord will punish his disobedient people. Esa. 10. Assur in called the rod of God's wrath, and staff of his displeasure. And it is added: I will send him to a dissembling nation, and I will give him a charge against the people of my wrath, to take the spoil, and to catch the pray, and to tread them under feet like the mire in the street. But he thinketh not so, neither doth his heart esteem i● for but he imagineth to destroy and cut of not ●●●ewe nations. In which place that is worth our marking by the way, namely where it is expressly signified, that the Lord sendeth evils to one end, and men infer them to an other end: and that he forsooth in the same work exerciseth the office of justice, and these of wrath, pride, inordinate lust, and thereby it cometh to pass, that unto these sin is imputed, and unto him redoüdeth no small praise and commendation. Again Esay. 13. They come from a far country, from the end of the heaven: even the Lord cometh 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: Behold I will stir up the Medes against them, which shall not regard silver, nor be desirous of gold, etc. jerem. 22. God saith that he prepareth destroyers: And I will prepare destroyers against thee, every one with his weapons, and they shall cut down thy chief Cedar trees, and cast them in the fire. And many nations shall pass by this City, and they shall say every one to his neighbour: Wherefore hath the Lord done thus to this great city? We have the like almost jerem. 25. But in jerem. 27, the Lord calleth the tyrant Nabuchadnezer his servant: Wherefore now I have given all these lands into the hand of Nabuchadnezar King of Babel, my servant, etc. and all nations shall serve him, and his son, and his sons son, until the very time of his land come also, etc. ezechiel. 17. He calleth the Babilomans his net and drag. I will spread saith he, my net upon him, and he shall be taken in my drag or great net, and I will bring him to Babel, and will enter into judgement with him there for his trespass, etc. To the like effect there is more chap. 26. And oftentunes shall we meet with such things in the prophets, so that it is not needful to repeat any more. But as we have said of Angels, so is it requisite also that we understand it of men, namely that not only evil men, but good also are the instruments of the Lord working whatsoever it pleaseth him. For so hath the Lord very often by good and holy Judges, Kings, and other subdued wicked people and kingdoms, yea and sometimes utterly overthrow them. Of Angels and men we have spoken: it remaineth that we add some things touching other creatures. By she, and that falling down from heaven from the Lord, as the Scripture speaketh, five Cities were consumed, Genes. 19 Afire by the will of the Lord running alongst the face of the earch desiroyed sourtéene thousand and seven hundred seditious persons: Numb. 16. and not much before that time the sons of Aaron, Nadab and Abihu: Levit 10. Two Captains either of them with fifty Soldiers being sent by King Ahaziah to Elias the prophet were devoured with fire: 2, King. 1. The waters of Egypt were turned into blood, and so became unfit to be drunk, and pernicious to fishes: Exod. 7. A little after the waves of the red Sea swallowed up an innumerable multitude, and even King Pharaoh himself with all his host: Exod. 14. The garth opening devoured Korah, Dathan and Abiram with their confederates, and their whole families: Numb. 16. The same now and then denieth the fruits gróodilye gaped for, the Lord procuring the causes of barrenness either open or secret: as in the days of Achab he restrained the firmament and clouds, that they should not rain upon the earth: King. 7. The air oftentimes by the Lord's commandment is infected, and becometh hurtful not only to the fowls and brute beasts drawing it in, but also to men provoking pestilent and deadly diseases in them: as 1. Chron, 21▪ We read that the Lord sent a plague among the Israelites, and that there died of them seventy thousand men. And in the prophets we hear often of the wicked and ungodly, how some were smitten with the pestilence, and othersome threatened to be smitten. The hail, the rain, engendered in the air, do procure dearth and scarcity of vittayl, when and as oft as the Lord will have it so. Exod. 9 Next by brute beasts what great hurts and dangers are we subject unto? By Frogs, Flies, Lice, and Locusts all Egypt was miserably vexed: Exod. 8 9.10. Many of the murmuring Israelites were ●lung of Sarpents and died: Numb. 21. Two Bears stirred up by the Lord tore in pieces two and forty Children for mocking and railing upon Elisha. 2. King. 2. Certain people of the babylonians being sent by King Salmanazar to inhabit in Samaria were destroyed by Lions sent of God: 2. King. 17. And the man of God sent to jeroboam, is said to be delivered of the Lord to the Lion that slew him: 1. King. 13. And what should I stand to rehearse any more? By divers and sundry means dangers do ensue: but we must confess them all to be sent by the Lord himself, who doth use the creatures that he hath made freely and to what purposes it pleaseth him as instruments prepared to every work and business whatsoever. Neither in very deed are all the creatures to be accounted any other than the tools and weapons of the chief woorkmaister God, and second causes. And God doubtless, as he is almighty and the worker of all in all, can out of those things, which are reputed of themselves to be good, and so are indeed, when be seeth cause raise up discommodities unto us: and again on the other side, cause the things that are evil, and which we fly and abhor, to turn to our no small profit and commodity. It appeareth therefore by these things, that even all distresses and adversities are sent of God himself. Wherefore seeing it is in no wise lawful to resist his will, and that we are to take in good part, whatsoever he ordaineth by his providence: we ought from hence to draw some portion of comfort, in that we know assuredly that all perils and dangers come from God▪ And so much to the two former reasons, whereby we have proved that crosses and calamittes are sent of God. As touching the third reason, consider the sayings of the holy fathers, weigh the examples which propound unto us any that have been afflicted, whither of the godly or ungodly, and undoubtedly thou shalt find, that there by doth redound unto God the praise either of wisdom or justice, or rather of both of them together. Touching the wisdom of God appearing in our adversities, it is notably said of Esay. chap. 31. Woe unto them that go down unto Egypt for help, and stay upon 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 Israel, nor seek unto the Lord. But he yet is wisest: therefore he will bring evil, and not turn back his word: but he will rise against the house of the wicked, and against the help of them that work vanity. Where the prophet reproveth those that were overmuch given and addicted to human or carnal wisoome, and admonisheth them to look rather into God's wisdom, who doth nothing without certain advise, and with like wisdom both sendeth and remoneth adversities. For before the Lord doth afflict any man with calamities, he resolveth with himself, what great good will grow of it either to him that suffereth, or unto others, and likewise how and when it is expedient to deliver the afflicted, to the great admiration of all men. job. 11. Oh that God would speak, and open his lips against thee▪ that he might show thee the secrets of wisdom, how thou hast deserved double according to right: know therefore that God hath forgotten thee for thine iniquity. Canst thou by searching find out the secrets of God? or canst thou find out the Almighty according to his perfection? They are the words of Zophar the Namathite, signifying that when God most wisely ordereth all things, yea even in sending of crosses also, yet we cannot attain the causes of his counsel. Psal. 147, Great is our Lord, and great is his power, and his wisdom is infinite. The Lord relieveth the meek, and abaseth the wicked to the ground. Behold the wisdom of God in debasing and punishing the ungodly. Ecclesiast. chap. 8. the wise man doth greatly wonder at the wisdom of God in beholding the things that are done upon earth, as touching the sundry events and success of men. But we shall better and more clearly behold in some one example the order of the divine wisdom. Doubtless the history of the destruction of Egypt doth many ways declare the force and power of God's wisdom. God would not at the first destroy them immediately after the contempt of his word, which yet he justly might have done: but it pleased him first to try them divers and sundry ways, whither by scourges they might be softened and brought to the acknowledgement of his will: insomuch that as oft as new signs were sent against the Egyptians, so oft the Lord declared, that he earnestly sought their repentance and salvation. But in the mean while where in the midst of the universal ruins of all Egypt, the land of Goshen, which the Israelites did possess, remained safe and sound, that verily availed not a little to move aswell the Egyptians as the Israelites: those I say, that they might acknowledge the will of God, and submit themselves unto it: and these, that they might wait with an unremovable faith and patience for a wonderful deliverance at God's hand. And therefore also would the Lord have Pharaoh to persist and continue so long in stubbornness and unbelief, that he might so much the more justly afterward destroy both him and all his. And in all these things the wisdom of God doth wonderfully bewray itself. To say nothing that these things were thus ordained of the Lord, to the end posteritic might have profitable examples both of the punishment of incredulity and rebellion, and of the commendation of faith and obedience. It would be overlong to make mention of all other things, that do extol the divine wisdom of God in that history. And who is he that knoweth for a surety the Lords purposes and determinations? Who is able to say, why or wherefore, when he could many other ways have delivered his people, yet he would this way especially bring it to pass? Certain it is in the mean season, that nothing was done in all this basines without great and just causes, but the nature of God's wisdom will more fully open and display itself, whilst other causes of afflictions also are seen into, and especially the commodities, whereof we will speak anon. And as we (by the way) in this one example do propound these works of God's wisdom to be observed, so will it be an easy matter for everyman to find out the like in other examples Wherefore it is manifest hereby, that the wisdom of God shineth most clearly in our afflictions and dangers, and therefore that the calamities also which are laid upon us, are rightly to be ascribed only and alone to God And from hence great comfort est sons ariseth. for we ought to be persuaded, that nothing can ever come ill to pass, or at least wise be void of fruit; that God by his incomparable wisdom hath ordained to be done in and about our matters and affairs. And thus verily ought every one, as of●● as sickness, trouble, captivity, or any other calamity, either public or private, doth come upon us, to say with himself: The Lord hath sont this misery: But because he is wise, and even wisdom itself, he doth it not without great and weighty causes: doubtless his rod and staff will fall out to be a comfort unto us, and there will follow some f●●ite of hurts, if not strait ways or in this life, yet after a while and in the life to come. Now that the justice of God is declared in our miseries, it is better known then that it needeth to be proved any whit at large. God's justice is every where commended in the holy Scriptures, and it is set before us to be considered all our life long. Hitherto belong all the places that make mention of the fear of God. For therefore is God to be teared, because that according to his justice he severely punisheth transgressors. Likewise all the places wherein the Lord is described to exercise judgement and justice on the earth. Add also all the threatenings which are most plentifully extant in the law and the prophets against the transgressors of the Divine precepts. Yea and so far forth is this knowledge of God's justice necessary, that unless the same be diligently taught, men cannot, such is their proneness and headstrong boldness to sin, be kept and retained within the compass of their duties. Nay without this knowledge God should not be known to be God, neither would any man stand in awe of his divine majestic. For this is the first honour and dignity of the highest and eternal God, and his choose and principal office, which also all men do in the first place consider and call to mind, namely that he recompenseth good things to the good, and evil things to the bad: which is in very deed the true property of justice. And that this is so, not only the promises and curses set forth in the holy Scriptures by the commandment of God do abundantly teach, but also that common knowledge engraved in the minds 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 indeed, that God's justice doth notably appear in this, that the wicked are punished for their sins: but yet that it seemeth in no wise that God dealeth justly then, when he suffereth the godly also to be oppressed with common calamities, whom he ought with good right (to man's judgement) to keep in safety under his protection by reason of the prerogative of their election and excellent holiness: this carnal and trifling objection shall easily and with small ado be answered. First, this word justice cometh to be considered, not altogether alike in God, as it is in men, that namely God should then only be acknowledged to be just, when after the rule of man's judgement, and according to the rigour of the law (as they call it) he requireth like for like (for otherwise the praise of justice should never properly belong unto God, sith he never in such wise either giveth rewards or inflicteth punishments, but that in these he recompenseth beneath measure and desert, and in those above measure and desert) but God doth justly, as oft as he performeth that, wherein his wisdom, goodness and power do appear: inasmuch as there is no man but understandeth that it is most just, that these virtues (if at least it be lawful so to call them) should at all times be made known and set forth. But certes in the afflictions of the godly the wisdom, goodness and power of God do wonderfully declare and show forth themselves: wherefore there is no cause why we should think that the godly are unjustly punished. Neither verily can wisdom or goodness as they are discearned in God, be separated from justice, for they stick fast together and help one an other, and can never be severed in time or duties. For why? God doth at all times work wisely, mightily, well and justly: and whatsoever is done wisely, mightily or well, the same also must be done 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 singular sanctimony, but that, if we believe the Scripture (as doubt less we must believe it) he doth not only fall once but also seven nay infinite times in a day, yea and now & then also he committeth most grievous enormities at least wise in mind and will (which only and alone maketh men guilty before God, and is reputed and taken for the deed done) further there is no sin so light & worthy of pardon to man's thinking, which yet were not to be recompensed with most horrible and eternal pains, if so be God would straightly examine every thing, and sister it after the rule of his most severe judgement: For we are all by nature the children of wrath: Ephes. 2. All have sinned and are destitute of the glory of God: Rom. 3. And Psal. 130. If thou Lord wilt mark our iniquities, who shallbe able to stand? Howsoever therefore it falleth out unto those that are accounted in the number of the godly, it behoveth them certes to be persuaded, yea even whilst they are distressed with strange and innumerable perplexities, that they are yet lovingly and favourably dealt withal. The Lord even then when he striketh is pitiful and forgetteth not his mercy. Thirdly: If in case thou hast experience daily of the lords liberality, why shouldest thou not sometimes also feel his rod? This thing no man will judge to be unequal, which at least would not incur the reproach of ingratitude, or take upon him to control God's justice. So job willingly confessed, that he was justly afflicted with mi●●●es and stricken of the Lord, who before had had the use of most large and ample benefits. Shall we receiu● good at the hand of God, saith he, and not receive evil? Fourthly: What shall we say to this? that it is meet and convenient that parents should sometimes correct their Sons, whom they would have to become good men. And except they do this, they shallbe thought to have small care or regard of their children's welfare. After the same manner God also, the common Father of us all, doth most justly, in that he ever and anon somewhat severely chastiseth the godly, whom he accounteth undoubtedly as his own Children, lest they should by overmuch cockering become careless and secure, and being corrupted through long prosperity fall to sinning, with the wicked, who have all things for the most part according to their desire. Hitherto belong that saying of the wise man Pro. 3. Whom the Lord loveth, him he chasteneth. Apoca. 3. Whomsoever I love, I rebuke and chasten. Fiftly: Why shouldst thou think much to be afflicted here for a while, if after thou be gone from hence, thou knowest assuredly that eternal life is prepared for thee, and that thou shalt be blessed with joys everlasting? Nay it is just and to be wished, that thou shouldest suffer here and be molested, that thou mightest hereafter enjoy perpetual rest and felicity. For why it cannot be, that all things should fall out alike, after thy desire both here and there. For God hath so ordained. 2. Thes. 1. It is a righteous thing with God to render unto you that are troubled rest with us, when the Lord jesus shall show him self from heaven. And Luk. 16. Abraham saith to the rich man: Son, remember that thou in thy life time receivedst thy pleasures, and likewise Lazarus pains: but now is he comforted, and thou art tormented, etc. 1. Corinth. 11. When we are judged, we are chastened of the Lord, because we should not the condemned with the world. Seeing therefore the afflictions that are sent, do commend God's justice unto us, we are to be persuaded that they come not from God without cause. And hereby shall all adversities become the more easy to be borne, in that we understand them to be justly laid upon us, and that none so grievous can befall us, but that we have deserved far more grievous, if so be God should weigh the greatness of our sins according to his justice. ¶ Touching the fourth reason to speak in few words, namely that God by the calamities which he sendeth unto men, taketh occasion to illustrate and set forth his own power and glory, that becometh manifest by the words of the lord Exod. 9 where a reason is rendered, why Pharaoh was so exceedingly hardened, and so oftentimes most grievously scourged with his people the Egyptians, for so saith the Lord by Moses unto Pharaoh: Let my people go, that they may serve me. Otherwise I will at this time send all my plagues upon thine heart, and upon thy servants, and upon thy people, that thou mayst know that there is none like me in all the earth. And a little after: And in deed for this cause have I appointed thee, to show my power in thee, and to declare my name in all the world. Which words we see to be repeated. Rom. 9 But wilt thou have me tell thee more plainly, how the glory of the Lord was advanced by the afflictions of the Egyptians? Then consider with thyself, whither this thing doth not make greatly to the celebrating of the name & power of the Lord, that he shook so mighty a people, so quickly, and by strange means that were never heard the like, and at the length together with their King and his whole armies utterly destroyed them almost in a moment: Who would not here honour and reverence the wonderful power of God, and acknowledge him to be the only God almighty reigning in heaven and in earth? But much more on the other side doth the power of God show forth itself in that so sudden and unlooked for deliverance of the people of Israel, which were so greatly dejected and cast down: by reason whereof the Lord also would afterward always challenge to himself most sovereign praise, repeating this oftentimes to Moses and other of the Fathers: I am the Lord, which have brought you out of the land of Egypt. In like manner, if now also the Lord doth one while erect, and an other while deject Kings and Kingdoms: 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 honours, into sickness, or spoileth thee of thy goods and dignity thou oughtest to judge, that all this is done to this end and purpose, that the Lord hath appointed in thee to set forth to the world his power to be seen, which again he will make to appear more glorious, when all things being now past hope of recovery, and all do utterly despair of any help, he shall restore thee again to thy former health, riches and dignity, to the incredible admiration of all men. So in job, so in many others would the Lord have his power to be seen, and daily still doth he procure the like examples to be set before our eyes, that it might always be found true which the blessed Virgin sang: The Lord hath showed strength with his arm, he hath scattered the proud in the imagination of their hearts. He hath put down the mighty from their seat, and hath exalted the humble and meek. He hath filled the hungry with good things, and the rich he hath sent empty away. Hitherto must it be referred, that holy men being plunged in perils and dangers have been wont to pray unto God, that he would deliver them for his holy names sake: that is to say, that his glory and power might by their marvelous deliverance be advanced, and celebrated of all people. Now the fifth reason stretcheth most largely of all other. The Holy ghost doth every where in the sacred Scriptures signify and declare the great and manifold utilities which come by adversity, which also the godly do with deep and advised consideration mark and observe, and chiefly they hold a true & right opinion of God's providence. It is not (I grant) every man's case to perceive and see by and by, how and after what sort crosses and calamities are sent for our good: but it behoveth us to be enlightened in the spirit of our mind, and the clouds of carnal cogitations to be scattered and driven away, before we can understand and know the spiritual commodities that are settled in our miseries. For why: flesh and blood or our reason cannot otherwise judge, than that afflictions are signs of God's wrath, and that God when he striketh seeketh our destruction and confusion. Whereupon the wicked can very hardly in this behalf receive any comfort, as the which, when they perceive nothing but the anger and displeasure of God, do rather curse and detest God as a cruel and inflexible judge, then humble themselves under his mighty hand in acknowledging their sins. Whereby it cometh to pass that at length falling into despair, whilst they continually toss to and fro in their mind the signs of their inevitable condemnation, they do nothing else being drowned in the depth of all evils, then perpetually heap one mischief upon an other. We therefore will gather the commodities of afflictions out of the Scriptures, not all verily, but so many as we commonly meet withal, and are most apparent, and which even the ungodly for the most part, if they were touched with any care of their own salvation, and not utterly blinded, might be able to perceive. 1 First: It is profitable that men should sometimes be scourged of the Lord, to the end they might be humbled, and contained in the duties of modesty and temperance, and in no wise lifted up by the reason of their other commodities, if they have any. Psal. 119. It is good for me, that I am brought low, 2. Cor. 1●. And lest I should be exalted out of measure through the excellency of revelations, there was given unto me a prick in the flesh, the messenger of Satan to buffet me, that I should not be exalted above measure. For this thing I besought the Lord thrice, that it might departed from me: and he said unto me, My grace is sufficient for thee. So also oughtest thou to judge of thyself. Although thou be'st rich, although thou be descended of noble parentage, although thou be'st learned, although to be short thou art adorned with many other notable gifts: yet he to very good purpose applieth unto thee some stain of dishonesty, or layeth some loss or damage upon thee, and all because thou shouldest not be extolled above measure, and despise the rest of thy brethren. 2 By afflictions the Lord proveth them that be his, and look whom he findeth valiant and constant, he crowneth And to be proved of the Lord is so far off from being hurtful unto us, that we ought rather to take it as an argument of his love and good will toward us. Hither to belong these places. Proverb. 17. As is the fining pot for silver, and the furnace for gold, so the Lord trieth the hearts. 1. Pet. 1▪ Now for a short time ye are in heaviness through manifold temptations (if need require) that the trial of your faith, being much more precious than gold that perisheth (though it be tried with fire) might be found unto your praise, and honour and glory, at the appearing of jesus Christ. jam. 1. My brethren, count it exceeding joy, when ye fall into divers temptations: knowing this, that the trying of your faith bringeth forth patience. And again: Blessed is the man, that endureth tentation: for when he is tried, he shall receive the crown of life, which the Lord hath promised to them that love him. Let no man say when he is tempted, that he is tempted of God: for God cannot be tempted with evil, neither tempteth he any man. To wit unto evil. For the devil and our concupiscence do tempt unto evil, and to the destruction of the soul: but God tempteth or trieth to salvation. After which sort he tried Abraham, Gen. 22 and other of the Fathers, Exod. 16. Deut. 8. Howbeit look whom he trieth, to them he giveth strength, whereby they may be able to stand fast and overcome in the midst of their conflicts, according to that saying. 1. Cor. 10. God is faithful, which will not suffer you to be tempted above your strength, but will together with the tentation make a way, whereby ye may be able to bear it. 3 Troubles and adversities do cause thee to set thy mind upon things profitable, they make thee more wary and wise, they provoke thee to ensearch and learn those things that are good and wholesome. Esay. 26. Also we, O Lord, have waited for thee in the way of thy judgements: the desire of our soul is to thy name, and to the remembrance of thee. With my soul have I desired thee in the night: and with my spirit within me, will I seek thee in the morning. For seeing thy judgements are in the earth, the inhabitants of the world shall learn righteousness. Psal. 119. Before I was troubled, I went astray, but now I have kept thy word. And in the same place: It is good for me, that I have been in trouble, that I might learn thy statutes. 4. Afflictions bring those that are exercised with them, especially overlong, to the contempt of earthly things, and kindle the desire of heavenly. Philip. 1. As always, so now also Christ shallbe magnified in my body, whither it be by life or by death. For Christ is to me life, and death is to me advantage. And immediately after: I desired to be loosed, and to be with Christ. 2. Cor. 4. For our light affliction which is but for a moment, causeth unto us a far most excellent & an eternal weight of glory: while we look not on the things that are seen, but on the things which are not seen. For the things which are seen are temporal: but the things which are not seen, are eternal. And straightways: For therefore we sigh, desiring to be clothed with our house, which is from heaven. More things are there dispersedly 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 shallbe showed unto us. For the fervent desire of the creature waiteth, when the sons of God shallbe revealed. It followeth immediately: For we know that every creature groaneth with us also, and travaileth in pain together unto this present: and not only the creature, but we also which have the first fruits of the Spirit, even we do sigh in ourselves, weighting for the adoption, even the redemption of our body. 5 By thine afflictions thou hast a certain proof, that thou art entirely beloved of God, and art numbered amongst his dear Children, being graffed into his house and family. Pro. 3. My Son, refuse not the chastening of the Lord, neither be grieved with his correction. For whom the Lord loveth, him he correcteth, even as the Father doth the child in whom he delighteth. Whereunto as a faithful interpreter the Apostle addeth Heb. 12. If ye endure chastening, God offereth himself unto you as unto sons: for what son is it whom the father chasteneth not? If therefore ye be without correction, whereof all are partakers, then are ye bastards and not sons. Seeing then we have had the fathers of our bodies to correct us, and we gave them reverence: should we not much rather be in subjection to the Father of spirits, that we might live? Deut. 32. The Lord will judge his people. Ezech. 9 The Lord commandeth the smiters to begin at his Sanctuary. 1. Pet 4. The time is come, that judgement most begin at the house of God. And for this cause is the Lord said oftentimes in the scriptures to visit his people, whilst he striketh them: namely for that a fatherly chastisement though it be somewhat sharp and severe, is a token of good will and care for the safety and welfare of the children. 6 Thou hast also this profit and commodity. If thou be afflicted in this present world, it is a sign, that God will bless thee, and free thee from all pain in the world to come. Of which matter we have also spoken somewhat before. To the which may be added that saying of Christ john. 16. Verily, verily I say unto you, ye shall weep and lament, but the world shall rejoice. And ye shall sorrow, but your sorrow shallbe turned into joy. A little after: And your joy shall no man take from you, etc. 7 It is good even for this cause sometimes to suffer the cross, that afterward prosperity may become the more sweet and pleasant, and also that the mind might be instructed how to behave itself as well in prosperity as adversity: in the one, that it be not lifted up above measure: and in the other, that it be not cast down more than is meet. Hitherto belongeth that moderation of the Apostle, whereof he speaketh. Philip. 4. I have learned in what estate soever I am, therewith to be content. I know how to be abased, and I know how to abound, every where and in all things I am instructed, both to be full, and to be hungry, and to abound, and to have want. I am able to do all things through Christ that strengtheneth me. Also 2. Corinth. 4. We are afflicted on every side, yet are we not in distress: we are in poverty, but not left destitute: we suffer persecution, but are not forsaken therein: we are cast down, but we perish not. 8 By afflictions God would have thee to feel in thyself, what the state and condition of others is that are afflicted, and how and after what sort they may be affected in their minds: to the intent thou mayst take occasion thereby to do good unto them, as time and opportunity shall serve. Whereupon the Apostle commendeth the philippians, telling them chap. 4. th●t they had done well, in that they had communicated to his affliction, and were careful for him: of whom he had said before: chap. 1. that they suffered for Christ, having the same sight, which they saw in the Apostle, and even 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 judge what it is to suffer adversity, who hath himself never suffered 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 as much as Christ hath suffered for us in the flesh, arm yourselves likewise with the same mind, which is that he which hath suffered in the flesh, hath ceased from sin, that he hence forward should live (as much time as remaineth in the flesh) not after the lusts of men, but after the will of God. And in the end of the same chapter: Wherefore let them that suffer according to the will of God commit their souls to him in well doing, as unto a faithful creator. In the Prophets we read oftentimes, that the Lord striketh to the end he might heal. Esay. 19 The Lord shall smite Egypt he shall smite and heal it: and they shall return unto the Lord, and he shallbe entreated of them, and shall heal them. Hos. 6. The Lord spoileth us, and he will heal us: he woundeth us, and he will bind us up. After two days he will quicken us, and in the third day he will raise us up, and we shall live in his sight. And we shall have knowledge, and indenter ourselves to know the Lord. 10 It is expedient for thee now and then to be scourged, that thou mightest be moved to entreat the Lord for his help, to sing praises unto God, and that thou mightest be occupied in other such like spiritual exercises, who other wise, if all things should fall out always according to thy desire, wouldst scarcely so much as think of calling upon God's name In the Psalms there are extant innumerable testimonies: and in the histories we may see every where how the Israelites, whilst they enjoyed peace and prosperity, became careless & negligent: but afterward when they were beset with their enemies round about, or otherwise grievously scourged of the Lord, they were stirred up to call upon God for help, to to praise God, etc. 11 God hath appointed thee to be vexed with miseries and calamities, to the end that in thee might shine and appear patience, long sufferance, experience, hope, and many other such notable virtues, which for the most part are knit together, and do mutually follow one another. Rom. 5. We rejoice in tribulations, knowing that tribulation bringeth forth patience, and patience experience, and experience hope, and hope maketh not ashamed. 12 Add hereunto, that there redoundeth some commodity by thine afflictions even unto others also, at the least there is derived unto them thereby an occasion of well doing. In which behalf doubtless the providence of God deserveth no small commendation. God would therefore have thee, to be grieved with poverty, sickness, captivity, or any other adversity, to the end that all thy neighbours and kinsfolks might have matter to exercise the duties of charity, and to help thee and such as thou art by all the means they can. Which work is full of spiritual profit and commodity. And for this cause the Lord foretold, that we should never want the poor. Hither to tend all the places touching liberality towards the poor, the sick, the naked, fatherless children, Widows, Wanderers, and others by what means soever afflicted and distressed. Which if they were not, there should be taken from them to whom the Lord hath given great wealth and substance, all matter and occasion of well doing. Therefore even for this cause perhaps would God have thee to be pinched with adversity, and to stand in need of other folks help. 13 This spiritual fruit also do others reap by thine afflictions, namely that so long as they percevie thee to be humbled by the Lord's rod, they conceive no slender fear of the Lord in their minds: and this fear bringeth forth sptrituall wisdom, whereby they beware by all means possible that they fall not into sin, and so be cast down into the like dangers. For even immediately, whosoever seethe an other to be any thing sharply afflicted, he is enforced to conclude with himself, that the like troubles abide for him also: and that whatsoever befalleth unto any one to day, the same is to be feared of him to morrow. And this doubtless is a singular spiritual benefit. For so doth Christ propound unto others the end of those that were killed with the fall of the tower in Siloe, Luk. 13. and he threateneth that all unless they repent, shallbe be destroyed in like manner. So the Apostle 1. Corinth. 10. propoundeth the example of those that were plagued of God, as namely the worshippers of images, committers of fornication with strange women, murmurers against God, which all he saith were severely punished of God for a warning and admonition unto us. And he addeth to very good purpose: Let him that thinketh he standeth, take heed lest he fall. 14 What if so be God (to conclude) when he sendeth adversity, when likewise he giveth unto thee being set in the midst of many calamities, strength, patience, long sufferance, hope, etc. will have thèe to be set forth as an ensample, for others to follow and imitate in their afflictions? For why, by this means, thy miseries shall not only become very profitable to thee alone, but also unto others. To this effect we read jam. 5. Take, my brethren the Prophets for an ensample of suffering adversity, and of long patience, which have spoken in the name of the Lord. Behold we count them blessed which endure. Ye have heard of the patience of job, and have known what end the Lord made. For the Lord is very pitiful and merciful. 1. Thess. 1. And ye became followers of us and of the Lord, receiving the word with much affliction, and joy of the Holy-ghost. So that ye were as ensamples to all that believe in Macedonia and Achaia. Again in the same Epistle chap. 2. Ye, brethren, age become followers of the Churches of God, which in judea are in Christ jesus, because ye have also suffered the same things of your own countrymen, even as we did of the jews, etc. Lo the fortitude, patience, long suffering, and other virtues of the Saints are set before the eyes of the afflicted to be followed. Thou therefore whosoever thou art, that canst judge rightly of God's providence, consider with thyself in most earnest wise, what becometh thèe to do in adversity, remembering that God hath appointed thee at this time to be an example of patience and suffering unto others. Neither truly is it sufficient, that the notable virtues of those that have been famous this way certain ages past should be laid before the afflicted: but it is very behoveful also that some lively examples of the time present should be set before their eyes, whose actions being thoroughly marked by our eyesight have much more force in them, than the shadowing out of other men's deeds by what speech or eloquence soever. But who is able to comprehend in words all the commodities, which do grow out of afflictions? As we can by no means search into the counsel of the Lord, why namely he doth every thing after this or that manner: so neither can the weakness of man's mind attain unto all the commodity, especially spiritual, that come by crosses and calamities. Every man may to his power at times convenient by the continual reading of the Scriptures, and by the sayings and doings of the godly, especially when they are afflicted, gather and note other things, which are agreeable to this purpose. It sufficeth us to have declared these things, to confirm that which we purposed, namely that out of calamities great commodities do come unto us, and therefore that we are not without cause to be resolved, that afflictions are sent of God himself: which we suppose to avail greatly to the commendation of the divine providence, and likewise to the matter of comfort and consolation. But now the matter required, that we should reckon up on a row the sundry sorts of calamities and afflictions, and gather out of those things that have hither to been said, comforts and consolations from the consideration of God's providence, by the which we have proved crosses and calamities to be sent to declare the wisdom and righteousness of God, to illustrate his glory and power, and for our manifold profit and commodity: but partly because that were an infinite lahour, and partly for that the comforts which do● heal any one affliction, may all fitly he applied likewise against the other miseries not greatly unlike, at the least all one in this, that they do exceedingly grieve and torment men: therefore we will draw the discommodities & principal perplexities of man's life as it were into certain heads or fountains, and will also compose certain consolatory reasons, as occasion and opportunity shall serve. And this thing how may we better or more conveniently accomplish, then if we follow the way and order of teaching foreshowed by the Holy-ghost himself? whom whatsoever followeth, cannot go astray, and with whom a man in speaking a few words, is deemed to have uttered many things abundantly. For where the Holy-ghost speaketh, in greatest brevity, is greatest length and prolixity: and under the speciallest want of words, lieth hid most large plenty of spiritual doctrine. And this virtue of the Holy-ghost we may behold as well in many other places, as also in the Psalm 107. wherein there are briefly indeed, but truly if we look more neerlye into the matter, most plentifully described certain adversities, into the which wretched men do fall sometimes by the will of God, and from the which they are again by the will of the same God wonderfully delivered. And certes it is wholly occupied in the commendation of God's providence, so that there could not be found any in all the books of the Bible more fit and agreeable to our purpose. Wherefore we will undertake to expound the same now at this present: which if we shall do, not to so good a purpose as we desire, yet at the least we hope to some fruit and commodity of the godly. And first forsooth we will premise some things touching the argument of the Psalm, that all things may become the more clèere and evident. Who was the author of this Psalm, it appeareth not, sith there is no name prefixed unto it. certainly that it is a work of the Holy-ghost, and put forth by some notable man of God, it is out of controversy. It might be reckoned amongst the Psalms of David, as many will have all those that have no title prefixed unto them to be counted for such, except peradventure it may be thought to be of the number of them, that were used to be sung after the return from Babylon: of which sort that some are extant, it is easy to judge. But neither hath this present Psalm any title among the Hebrews, whereby may be gathered any certainty either touching the occasion or use of it. Though indeed the Greek books carry prefixed Alleluia, which word offereth itself oft times in the Hebrew in manner of a title set before, and it showeth that such Psalms were amongst other chosen out to praise God's goodness, mercy, power, & to give him thanks. For the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Hebrew signifieth as much, as when we say, Praise the Lord. It is compounded of the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifieth, to praise, to rejoice, to shine, to illuminate, and of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is one of the ten notable names of God, and it signifieth the Lord, derived, as many will have it, of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which is to be, applied unto God because he giveth unto all things their being. 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 Hebrew, thou perceivest that his labour is in vain, and that Augustine was deceived by some impudent persons, which durst of their own heads now and then foist in or pluck out some things, clean contrary to the truth of the Hebrew, when yet there was no need, neither was it expedient. Now what is contained in this Psalm, or how many parts there he of it. It teacheth especially, that in all things that come to pass here below, the providence and mercy of God do mightily prevail, and therefore that it ought of all men diligently to be considered, that they might take occasion thereby to praise God and give him thanks. And to the end he might declare and show, how and after what sort we ought to observe God's providence and goodness in all things, he propoundeth certain evident examples, to wit how some men are seen oftentimes by the will of God to be pressed down with most grievous calamities, and the same again, when they have called upon God for help, to be mercifully delivered out of their miseries. By means whereof doubtless men may throughly he persuaded touching God's providence and mercy, and aught all to be moved to praise and magnify God. Full well saith Rabbi David Kimhi the Hebrew that in this Psalm it is taught, that nothing is done among men by Chance or Fortune, but that the wicked by God's providence are afflicted for their sins, and again that the same by God's mercy are set at liberty, that so they might necessarily sing praises unto God. But much more clearly will this whole matter be perceived, if we shall briefly unfold the number and order of the parts of the whole Psalm. In the first place is put the proposition, and even a brief sum of the whole Psalm, wherein he inviteth all people to praise God for his singular goodness & mercy. This proposition is contained in the two first verses. Then followeth the confirmation, wherein he proveth, by certain memorable examples, and drawn for the most part out of the common course of life (for why these are most apt and fit to teach) how the providence and mercy of God are apparently to be seen in all things. The first example is touching those that are pressed with poverty, and being driven out of their native country are enforced to wander, and to suffer banishment: whom yet the Lord by his mercy succoureth in providing them a place where they may rest. This example is accomplished in five verses, whereunto is added a conclusion hortatory, consisting of two verses, wherein all men are invited to sing praises unto God for such a work. The second example is touching them that for some great offences or other causes are cast into prison, and yet nevertheless are by the Lord in his good time set at liberty: handled likewise in five verses, with a conclusion hortatory also, as before, annexed in two verses. The third example is of such as for their wicked and ungodly life are punished of God with sundry diseases laid upon them, but are again through God's mercy restored to health. It is comprised in four verses, with a distichon added in steed of a conclusion hortatory. The fourth example propoundeth the dreadful dangers of Sailors and Seafaring men, and how God yet in the mean time doth mercifully save and preserve them. There are of this eight verses, with a distichon added in steed of a conclusion hortatory. The fifth proof is va●iable and mixed: for it propoundeth examples of great alterations in countries, commonweals, noble men & commons, and hereby (for because some region or country is made now barren, now fruitful, and again clean contrary of fruitful barren: likewise some people becometh one while strong and mighty, and again in the turning of a ha●d weakened and cast down: further Princes are even now placed in the highest dignity, and within a while after are thrown down headlong to the ground: also the commons being before oppressed are set free) declareth that the providence and goodness of God are highly to be magnified and extolled. These things are discoursed in ten verses, without any hortatory conclusion following: and so endeth the confirmation. Lastly there is one verse added to be taken for a Conclusion of the whole Psalm, and that so much the more rightly, because that in one word it repeateth the sum of all that hath been said, yea and answereth most finely and sitly to this proposition. By these things every man may easily judge of the matter and parts of this Psalm. If thou wouldst know the kind of the action or cause, then seeing that both in the beginning and end, and oftentimes also in the mids we perceive open and manifest exhortations, and that all things tend to this purpose, namely that men might be stirred up to praise God for his excellent goodness, shining most clearly in all things, it is a plain caco that this present Psalm appertaineth to the kind deliberative. The state or proposition is general: that God is highly to be praised, because he is exceedingly good, and maketh his goodness to surmount in all things. The use of the Psalm is manifold, accordingly as may be observed in it sundry places fraughted with excellent doctrine: as: 1. That calamities are sent of God himself: 2. That in sending of plagues to the wicked God showeth his justice: 3, That by afflictions we are stirred up to prayer and invocation, to faith, hope, etc. 4, That such as call upon God for aid, are not forsaken of him, but at that length are helped: 5, That God as he doth without difference correct all sorts of men, whither they be good or bad, so also he helpeth them: 6, That the providence of God may apréere on every side wonderful, as well when we are afflicted, as also when we are delivered from afflictions. Many other places will we discover in the discourse itself. But to this end chiefly do all these things tend, that they minister great store of comforts & consolations: which thing was the cause that moved us to take in hand the interpretation of this Psalm. We will there fore now give the enterprise to expound it. 1 Confess unto the Lord because he is good, for his mercy endureth for ever. 2. Let them speak whom the Lord hath redeemed, and delivered 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 every where excellent: therefore confess ye unto him, praise him, give him thanks. And they are the words of the Holy-ghost speaking by the prophet to every company and assembly of the godly, wheresoever and by what occasion soever they shallbe gathered together. Wither it be in the School or in the Temple that any of the godly meet together in the name of the Lord, there is the Holy-ghost in the midst of them, and enkindleth the hearts of every one to praise God. Let us therefore so take these things, as though the Holy-ghost sounded them in our hearts: and as though we felt his power secretly working in us, let us the more cheerfully sing praises unto God. Thus then he saith: Confess unto the Lord. Amongst the hebrews to confess unto the Lord, is to praise, celebrate, and with all carefulness to commend the Lord, and to give him thanks for his incomparable benefits. Because he is good.) The reason why and wherefore God ought to be praised of us, and it containeth the sum of this whole Psalm. Neither in very deed is any other thing handled throughout this Psalm, then that it is showed that the mercy and providence of God may be sensibly seen & perceived in all things. Further 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is all one with good, fair, comely: whence also cometh the name 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, signifying many excellent virtues worthy of God. Wherefore 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 mind therefore hearing that the Lord is good, ought in●n●taflye to conceive many things of God, which may commend and set forth his dignity, and especially his notable love towards mankide. And this is it which the Prophet meaneth, when as not contented to have called God good, he addeth also: For his mercy endureth for ever. By this addition, it beseemeth all men to be the more inflamed to the praising and landing of God. For if to be we have oftetismes heretofore had experience of his mercy and goodness, and beside do court still to feel and taste of them hereafter, then have we great occasion of praising and maginfying him, especially ●●th we can no other way deserve his favour, and goodwill, nor do any thing more pleasing and exceptable unto him. And if incace his mercy showeth itself to be seen at all times and in all ages, than also ought our confession of praise and thanks giving to be heard at all times and without ceasing. After which manner also Christ taught us to pray without intermission, and to crave this especially, that the name of his heavenly might be sanctified. Let them speak which are redeemed of the Lord, whom he hath redeemed from the hand of the oppressor.) Let them speak, to wit, praise or a song of thanks giving And whereas it is the part of all men and at all tunes to sing praises unto God and to give him thanks: yet is this duty chiefly required of them, that have tasted of his liberality and goodness, and have of him been delivered from most grievous perils and dangers. All sorts of men do indeed feel daily & continually God's goodness & bountifulness even in this that they live, inasmuch as it is of God that we have our being, live and move, as he saith Act. 17. likewise that they do daily and continually behold his Sun shining: that they recetue from him the rain in due season, and the fruits of the earth wherewith they are sustained. But these things inasmuch as they are usual and ordinary, are in such wise accounted off, as though the hand of God were not greatly occupied in them, at the least as though there were not herein so plain a proof and demonstration of God's goodness. But we déem them most chiefly to seel in themselves God's bounty and liberality, which are sore vexed with divers temptations and dangers, and afterward notwithstanding wonderfully delivered. For why when we are in dangers we call upon the Lord for help: and we can then at the length judge what it is, to be either helped of God or forsaken of God, when our hearts have sometimes been smitten with the smart of trials and afflictions. And as no man knoweth how profitable a thing physic is, but he that hath sometimes been sick, and hath been eased by it: nor of what value faithful friends are, but he that hath been brought to extreme need, and tasted of their help: so none can sufficiently comprehend, how great the goodness of God is, but such as have been tried, and delivered by God out of the dangers of temptations. Wherefore to those especially doth this Psalm belong, that have been in jeopardy through sundry trials, and they can indeed judge rightly touching the use thereof. We are wont to call upon God: and after that we have obtained his help, it behoneth us to praise God, and to give him thanks For this cause therefore he saith: Let them speak which are redeemed of the Lord. The word Redeemed, noteth, that they were wholly come into the Lord's hand and power by reason of the greatness of benefits received, no otherwise then bought servants: and so all such are admonished, that they are debtor unto God, neither can they pretend any excuse, why they should not sing praises to God: nay unless they do it, they shall incur the blame of most shameful ingratitude. They that before were in the hand and power of the oppressor or of affliction, are now by the Lord delivered, and they ought to be humbled under his mighty hand, and to give him thanks, yea and to dedicate themselves wholly to God their deliverer. All things therefore 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 wandered in the wilderness out of the way, and found no city to dwell in. 5 hungry [they were] and thirslye, their soul fainted in them. 6 So they cried unto the Lord in their trouble, and he delivered them from their distress. 7 And led them forth by the right way, that they might go to a city of habitation. Now after the proposition followeth a plentiful confirmation, as in the which it is proved by many plain and pithy reasons, that God doth liberally show his goodness in mortal men's matters, and most wisely govern all things by his wonderful providence, and therefore most worthy to be exceedingly praised and magnified of all men. This is the first reason proving God's goodness to shine clearly in all things, taken from an example, as also all the rest are in a manner that follow. And certes it is drawn from that example of a thing boon not only once and about one person only, but oft times and in many persons usually seen: so that thou mayst rightly say, that all these proofs are drawn out of the common course of life and from the use and experience of things daily happening. Which kind of proofs doubtless are most fit to move affections withal, and beside they make that to appear most plain which is intended. And it is to be thought, that no man, whatsoever he be, can possibly read this Psalm, but that he shall find some thing touching himself, and whereby he may gather, that he also hath been partaker of the bottomless goodness of God in some one necessity or other. Neither truly is it an easy matter to find such a one, as hath not felt in himself, some part of the miseries which are here mentioned: and that, whilst he is delivered from them, ought not to ascribe his preservation only and alone to God. Yea and there can no discommodity or danger almost arise, which is not comprehended under some one or other of the things that are here described, at the leastwise it will be like it or not much unlike: wherefore also whosoever is distressed with any adversities, shall here have some remedy of comfort, and shall find matter of hope for the recovering of his safety. This is also further to be marked, that every of the proofs are so disposed, that they may fitly be divided into two parts: whereof in the former are described the perils which happen unto men, in the latter is declared how they are by the mercy of God delivered from the same: again in the former part the perils are very exquisitely and almost after a poetical manner expressed by increasments, amplifications, and representing of things: and in the latter part the deliverance being suddenly and without any ado obtained is laid soot the more briefly, yet having now and then those things interlaced which do not a little beautify and illustrate the matter. And so are all things ordered, that a man advisedly marking them may out of every member in a manner gather variable and most wholesome doctrine. This first proof therefore is drawn from the example of those that for any cause whatsoever being driven from their dwelling places are constrained to wander up and down, and to seek a place else where wherein they may rest. And very properly is the jeopardy of these men described by their journey in the desert, than the which doubtless a greater could not be devised. For why? a man would hardly believe (except he be one that hath had trial of it) how greatly they are grieved that wander in the wilderness, where there appeareth no human help or succour, and nothing to be looked for but death and destruction. And therefore it is to be thought that certain of the Greeks were moved to make a law touching a penalty of death to be laid upon him that would not she we the way to one that went astray, because they saw undoubtedly how sore they were tormented that wandered out of the way. And oftentimes into these dangers do men fall in Palestina and the countries next adjoining, in as much as all Asia for the most part hath many deserts and obscure places, as the holy Scripture and books of the Geographers do testify. Their soul fainted (or failed) in them.) Here thou seest the manner of an enlargement gallantly observed. First even to stray out of the way, is full of wearisomeness, though it be in a Country well known. Then to go still forth on, and not to find a place where to rest, is much more gréetious. After ward also to be pinched with hunger and thirst, who seeth it not to be the extremity of all miseries, and that now nothing remaineth but cruel and woeful death: And this is it which he addeth: Their soul fainted in them. We have a certain resemblance of these calamities pictured in Abraham's bondmaid Agar, Genes. 16. in the people brought out of Egypt through the wilderness, where they murmured for meat and drink, Exod. 16. and 17. in David flying from Saul, Sam. 23. and 25. again 2. Sam. 15.16, when he fled by reason of the tumult raised by Absalon: likewise in Elias flying for the threats of jezabel, 1. King. chap. 19 which all in their flight through desert places were almost dead for hringer and thirst. But it is not without cause that the Holy-ghost doth so lively paint out these perils. For we ought thereby to gather some instruction. First therefore it is done to this end and purpose, that we might learn how to behaus ourselves towards those that are in misery, and to pity them whom we see to suffer banishment to wander through unknown countries, and to have no friends to secure them. Secondly, that we might so much the more exactly weigh and consider the power and goodness of God in the preservation of them that are delivered by him out of so great distresses. How much greater the dangers are, so much more fully doth Good mercy thew itself in deliverance from them. And they cried unto the Lord) The second part of the prose touching their deliverance. And this verse is put between in manner of a parenthesis, as that which is oftentimes repeated, almostin every of the proofs following. So is this in Virgal: Begin my pipe with me to sound Menalian verses. And this: Lead Daphnis from the city home, my verses, lead him home. And we learn out of this verse: 1, That afflictions sent of God do stir us up to invocation & prayer unto God. Concerning which profit of adversities we have spoken before. 2. That God willingly heareth those that pray in their afflictions, & granteth their tequests. Hitherto belong all the promises of God every where extant: like wise the exhortations unto prayer: also the ex●imples of such as, whilst they have prayed, have been made partakers of their desires. And he led them forth.) Then is it the Lord himself that leadeth them. The thing than is not done by chance or fortune, neither is it by haphazard that a man strayeth or returneth into the right way: but all things come to pass by the only will and dispensation of the Lord. That thou goest out of the way, that thou art in hazard and danger, it is the will of the Lord. He would be entreated of thee, and seeketh occasion to deserve well at thine hand, yea and to show his goodness and mercy towards thee. Therefore all these things fall out for the best unto thee, and for thy comfort, neither aught any distrustfulness at all to come into thy mind. 8 Let them therefore confess before the Lord his loving kindness, and his wonderful works before the sons of men. 9 For he satisfied the thirsty soul, and filled the hungry with goodness. This is the conclusion of the first proof, wherein he exhorteth all people, to sing praises unto God for such and so great goodness of his, showed and exhibited unto men endangered after that manner. And here also the former verse is interlaced or put between. And the other verse expressly setteth down the cause flowing from the premises, whilst namely it opposeth the benefits received, as satiety and refreshing, to the miseries endured before in the desert. And we learn from this place: 1, That our safety and preservation ought to be ascribed only and alone to God, not to our own wisdom or to any man's help. 2, That being delivered from dangers, or any other way whatsoever helped of God, we ought to give him thanks. 3, That we must so much that rather do it, least if we remain unthankful, we should by the just vengeance of God be plunged again into the like perils. 4, That when and howsoever our estate be bettered, yet must we still bear in mind the distresses that before were upon us, & they ought always after to be feared of us. Which consideration is very profitable to the moderation of our minds, that we use to carry ourselves in an even course aswell in prosperity as adversity. For this is in deed perfect wisdom: for a man so to be have himself in adversity, as he may hope for better things: and again so in prosperity, as he may fear the contrary. Further sith the Holy ghost hath not expressed any certain cause of their flight and wanderings through desert places, neither hath treated specially and by name either of the godly or ungodly: it is a token and argument, that this proof belongeth indifferently to all, men aswell good as bad, which for any kind of cause are compelled to provide for themselves b● flying, and to taste of the perils of perignination. Some are forced to fly away and to wander abroad for the trueltie of their adversaries which seek to hurt them: as jacob did for Esau, David for Saul. Othersome for the defence of righteousness. & the study of restoring true religion: as Elias, and at this day many godly persons are constrained to fly out of divers tuntries. Some for common famishment and scarsitis of victual: as Abraham jacob, Elisha. Some for their sins God being angry, are forced to feel the miseries of rovinges and wanderings: as Cain. Some for refusing to obe●● God's will, and to execute their function and calling: as jonas. Some for this cause, that some man hath threatened to spoil or kill them: for which cause Paul escaped from Damascus through a wall, & Christ taught his Disciples, that when they were in danger for the confession of the truth, they should seek to save themselves by flight. Some for the tumults and uproars of wars: as the jews did oftentimes, but especially in the tune of the captivity of Babylon, and in the averthrowe of jerusalem under Titus the Roman. Some for the inundations and eruptions of the Sea. Some for fire and burning. Some for the spoiling of their goods, or for the loss of them by what means soever either honest or dishonest: as they that being over head and ears in debt do betake themselves to their legs and run away. Some for great offences committed are banished by the magistrate. And who is able to reckon us all such causes as these: Notwithstanding all these and such like dangers may well be reduced to this present place, and whosoever are afflicted any of these ways, may fetch from hence some solace and comfort. Only let them call upon the Lord's name by faith, and patiently wait for his help, and they shall undoubtedly at the length feel some succour from God: yea and he that is described here to have brought the wanderers into the right way, and to have given them a city where they might rest, even he also will provide a place for these wherein they may safely live. 10 They that sit in darkness and in the shadow of death, being fast bound in misery and iron. 11 Because they rebelled against the words of the Lord, and abhorred the counsel of the most High. 12 He also handled their heart through heaviness, they stumbled and fell and there was none to help them up. 13 So when they cried unto the Lord in their trouble, he delivered them out of their distress. 14 For he brought them out of darkness, and out of the shadow of death, and broke their bonds in sunder. They that expound this Psalm as a prophesy touching the mercy that is offted through Christ, and touching the redemption of the afflicted made by Christ in the time of the Gospel manifested to the world, do so expound this part, as that they say that God is therefore to be extolled and praised, because he hath delivered men out of the prison and captivity of sin, death and the devil. For why, under these tiranes d●o●e all men held captive, as appeareth Rom. 7. ●●ce an other law in my members rebelling against the law of my mind, and leading me captive unto the Law of sin, which is in my members, etc. And Rom. 6. they are called the servants of sin. And Zacharias Luk. 1. Through the tender mercy of our God, whereby the day spring from an high hath visited us: to give light to them that sat in darkness, and in the shadow of death, and to guide our feet into the way of peace. And therefore came this captivity upon them, because they were all rebels against the word of the Lord. As for the Gentiles they did universally reject from the word and law of the Lord. And the Jews amongst whom seemed yet to remain some signs of God's people, slew the servants of God and the prophets that were sent unto them, as Christ also himself casteth in their feeths. But this is not all: for even after the gospel was revealed, wherein it was propounded that they should repent, and believe in jesus Christ, and through him obtain remission of sins, they despised this counsel of the Lord. And therefore also the Lord humbled their heart through heaviness, whilst namely he permitted them to fall into greater sins and abomination, and to be vexed and abased by their hypocritical works, and that truly without any fruit at all. For why by their most painful and laborious observations of the law and traditions they were so far of from receiving any reward, that they also the more offended: & so they stumbled that they fell down, and there was none able to help them up. Not Moses, not Elias, no nor any mortal man living. And yet if any of them were pricked in their hearts at the preaching of Peter or Paul, so as they asked what they should do, as we read Act. 2. that some did: and if they craved mercy through Christ, God then no doubt had pity on them, he delivered them from the captivity of sin, death, the devil, and restored them into the liberty of faith, life and the Holyghoste. Howbeit we may not understand these things of the jews alone, as though they only had sustained spiritual captivity, and were delivered from the same. Augustine interpreteth it of every one that feeleth himself bound, so as he is letted from well doing. He crieth out, saith he, in this necessity to the Lord The Lord delivereth him out of his necessities, he breaketh the bands of difficulty, & setteth him a work with equity: it beginneth now to be easy unto him which before was hard & difficult, as to abstain from evils, not to commit adultery, etc. The Lord could give us this without difficulty: but if we had this without difficulty, we should not acknowledge the giver of this benefit. For why if he could do a thing so soon as he would, and felt not his affections striving against him, neither his soul overburdened with bands to be wounded and hurt, he would attribute to his own strength, that he felt himself able: and so the Lord should be abridged of the praise of his mercies. So much saith Augustine. But we doubtless will expound it grossly, after the same way that we have begun, of the outward perils and dangers which are wont oftentimes to fall out in this life, and from the which all men through the Lord's goodness are delivered. This is therefore the second proof to declare that the Lords goodness and mercy shutteth in all things, borrowed from the example of those that for any cause whatsoever are drawn into prison, where infinite miseries are to be endured▪ sith they live there in very do ●e as persons now quite cast out from all fellowship of men, and banished the whole world: and yet in the mean time cannot tell whither they shall ever be delivered or no. Which adversity doubtless is not without cause accounted one of the greatest miseries that can happen unto man. And therefore would the Holy-ghost express and declare this woeful state and condition with most choice and picked words. First he saith, That they sit in darkness And this no doubt is a case 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 doth not much differ from death, yea and that even death sometimes is to be wishes in comparison of such miseries. Who addeth yet further, Being fast bound in misery and iron: he giveth to understand that many other miseries are annexed to imprisonment: as iron pinching and wring hard divers parts and members of the body, as the neck; the hands, the feet: likewise hunger, thirst, cold, lack of lodging, want of s●eepe; the loathsomeness of vermin and filthy savours, diseases, the company and counsel of men removed, their help and secure denied, finally all things taken away that might serve for any manner of solace or comfort. And so are all things here set down in these few words; as that they might move us the more willingly to take pity of them that are kept in prison, and that we might the more nearly be acquainted with their miseries. Because they rebelled) The cause of the calamity s●it of God is by the way put in. There are indeed divers and sundry causes, for the which men are brought into captivity: but here is one: named as chief, to wit the contempt of God's word; or disobedience against God, which sin is in truth the original and wellspring of all evils. They that contemn the word of God, it cannot be, but that they fall into many other horrible sins also, for the which they are at the length drawn into prison. And so howsoever a man deal, it behoveth him to refer all other sins to the contempt of the word as to the first principal cause, yea and the penalty also which is incurred thereby, must in like manner be referred to the contempt of the word We learn out of this cause after this sort declared: 1, That calamities are sent from about, and that by the just and good will of God. 2, That they are sent for our sins, that in our punishment God's justice may appear. 3, That God doth grievously punish the contempt of his word: touching which matter there are many testimonies extant in the Scriptures. 4. That God doth most severely punish those that do not only contemn the counsel of the Lord and his known truth, but also abhor it, handle it dispitefullye, and beside seek to suppress and extinguish it But if so be we would look, when we are afflicted, aswell into our sins, as into God's justice, which doth too too lightly punish us in respect of our deserts certes there might be raised from hence no small matter of comfort. And he humbled their heart.) An amplification of the miseries wherewith captives are overwhelmed, from the greater effect of God's wrath. As though it were not enough for wretched men to be tormented throughout their whole body, the Lord will have them also to be vexed in their heart & mind, that now there may be no part of man left free for to feel any ease or comfort. So then all hope of help and succour is described to be taken from these men, and nothing to remain but utter desperation. And although the heart be grievously tormented with sorrows and heaunes for outward and temporal things, as for the loss of house, goods, wife, children, &c: yet is it most of all perplexed, when the mind and conscience is shaken with the greatness and horror of sins, and with the contemplation of the most severe judgement of God. For why? an unquiet mind and a troubled conscience, is a most cruel hangman & tyrant. But thou seest that it is most clearly said here, that the Lord himself humbleth their hearts: wherefore we learn again here in this place: 1, That miseries of all sorts are sent of the Lord. 2, That miseries are sent for sins, and not only external, but also internal, wherewith the conscience is troubled. 3. That no help or succour can do us any good, but so farforth as the Lord hath ordained. 4. That in seeking first and before all things for help, we must seek it rather from the Lord, then from any creatures. First seek the Kingdom of God, saith he, and all these things shall be ministered unto you. And: Except the Lord build the house, they labour but in vain that build it, etc. Psal. 127. And when they cried.) The second part of the proof touching their deliverance. And the verse is interlaced. It is to no purpose to repeat the things that have been before declared. For he brought them out.) Behold again the Lord doth all in all. He woundeth, and he healeth: he maketh the heart sorry, and he maketh it merry. Albeit it may seem that second causes do somewhat to the deliverance of the afflicted: yet the matter cometh to this point, that all things ought to be ascribed only unto the Lord, to whom it seemeth good to work effectually by second causes as by fit tools or instruments. So Peter Act. 12. was indeed by an Angel brought out of prison, and yet afterward being returned to the brethren he telleth them how the Lord had delivered him. 15 Let them therefore confess before the Lord his loving kindness, and declare his wonderful works before the Sons of men. 16. For he hath broken the gates of brass, and braced the bars of iron asunder. A conclusion hortatory, as in the proof before going, with a repetition of the cause drawn from the premises, for the which all men ought to ●ing praises unto the Lord. But inasmuch as h●●●●eth here inespecially with those men, that are endangered for the contempt of the word: this place is diligently to be noted for the time that now is. For undoubtedly we ought to judge, that as imprisonments, so also all other public calamities whatsoever, happening thick and threefold to men in these days, have been sent for the contempt of God's word Wherefore it behoveth us to be awakened (as out of a dead sleep) to esteem more reverently of the word of God, that we may willingly hear it, and endeavour to live after it. Nevertheless, though it be said here that the wicked suffered imprisonment for the contempt of the word, yet is it not meet to judge by and by, that all those are wicked or contemners of the word, whom we see to be cast into prison. For even the Godly also do fall oftentimes into the like danger, which also cometh to pass for those causes which we have noted before, when we proved that calamities are sent of God justly and for our great good & benefit. But for this cause especially speaketh he of the wicked, that thereby we might be given to understand, that the comfort touching deliverance from such a danger to be looked for, belongeth indifferently both to the godly and ungodly. For if so be God delivereth the wicked out of ad●●●●●ti●●, how much more will he deliver the godly and elect? And there is no doubt, but that the Holyghost would therefore paint out the wicked punished for their sins, and afterward delivered, rather than the godly, that namely by this occasion God's mercy might be enlarged, and appear to be the more famous and notable. For seeing he vouchsafeth to hear graciously even the enemies of his glory, and such as have deserved nothing but wrath and eternal damnation, when they have called earnestly upon him for his mercy, and delivereth them from the miseries wherewith they are oppressed: this doubtless is a token of rare and singular clemency (if we shall speak after the manner of men) and Gods bountiful goodness is by this means more ennobled & renowned then can possibly be uttered or expressed. For why this is the proper and peculiar work of God. Wherefore all sorts of men indifferently aswell the godly as the wicked, & for what cause soever coming into the peril of imprisonment, aught to be partakers of this present comfort, and to draw unto themselves the things that are here spoken as touching God's providence and goodness. If a man therefore being falsely accused and void of all blame be cast into prison; as joseph was: if any man be so ill dealt withal only to satisfy the lust and pleasure of a tyrant, as Herod held Peter in prison to corry favour with the sickle multitude: if any man suffer as much for reproving over sharply of sin and for his constancy in defending the truth, as Micha, jeremy, john Baptist, and many of the Apostles were dealt withal: finally if any man for offences committed (as Pharaohs baker, & daily marry malefactors are) be subject to the like danger: let him call upon the Lord with his whole heart, and there is no doubt but by faith he shall obtain mercy, as this proof plainly testifieth that the contemners of the word were delinered. Further when he speaketh of imprisonmen●●, it seemeth convenient that we understand such other miseries also to be meant, as are annexed to imprisonment, or as are wont for the most part to follow it: as great and grievous accusations, torments, the iniquity and cruelty of the judge, reproaches and revilements, pains or penalties set, and to be short the most bitter sentence of shaw full death: which things undoubtedly dover and torment the mind more than can in words be expressed. But because to stand particularly upon every of these, would be an infinite work: we think it sufficient for us, if by the way we admonish, that against all those crosses in like manner as against the discommodities of imprisonment, manifold consolations may be drawn out of those things which have hither to been declared. 17 Fools by reason of their transgression, and because of their iniquities are afflicted. 18 Their soul abhorred all manner of meat, and they were brought even to death's door. 19 Then they cried unto the Lord in their trouble, and he delivered them out of their distress. 20 He sent his word and healed them, and they were delivered from their diseases. They that expound this Psalm touching spiritual dangers, only appertaining to the soul, say that it treateth here of such, as after they have been once glutted with the word of God, where before they wandered in the wilderness and were long pined with h●u●er, and where the impediments which letted them from well doing, are taken away and removed, do yet begin again to loath and contemn the word of God their spiritual food: neither do they pass any more for the word, but are st●●k and remiss in well doing, yea altogether cold and frozen. An example of which matter was to be seen in the jews, which had the law and divine oracles, & yet they lived not there after, but as dogs returning to their old vomit, as though there had no law at all been given unto them, they led a most soul and filthy life. In like manner may it be judged of those that received the gospel in the beginning of the preaching of the Apostles, & that in our time have taken upon them to reform Churches. Certes the Apostle 1. Corinth. 4, seemeth to upbraid them with such a like thing, when he saith: Now ye are full, now ye are become rich, without us ye have gotten a kingdom etc. For even now began they to despise the Apostle, as though they had no more stood in need of his do●trane. But more clearly of such a loathing of the word we may read 2 Pet. 2. And by this means in very deed are men brought to deaths door or to the gates of death. Wherefore such menace again healed, when the Lord vouchsafeth to send again his word, Christ I mean to the jews, or sound doctrine, which is at all times by chosen Prophets and ministers revived. to the and that all that beleene, might be saved But that we may return to our simple manner of interpreting the Scripture, and expound this place of outward perils and dangers: this is the third proof, proving that the mercy and goodness of God is to be feene in all things, drawn from the example of them that fall into divers and dangerous diseases, and also are in hazard of life, and yet notwithstanding when they call upon the Lord for help, they are again restored to health. Such examples we may see daily. Who is he that hath not felt great griefs and heavinesses in his body, and been at one time or other at death's door especially in the time of some common plague, or of other noisome and contagious diseases: And yet we see them to be delivered and to live still, though not greatly thankful to God therefore. Therefore it behoveth all men so much the more dilgently to have an eye unto this present Psalm, because there is none almost, that hath not felt some of the miseries at lest which are here mentioned, & some wonderful deliverance out of the same. And he dealeth again with the ungodly punished for their sins & delivered, for the self-same causes which we noted in the proof next before: namely that both by this occasion God's mercy might be amplified and made more famous, whereby he doth good even to his enemies: and also that the godly might thereby be assured, that they likewise, when they are in like manner afflicted, shallbe delivered by God's bounty and goodness. Fools by reason of their transgression.) first he setteth down the cause, why calamities are sent of God, saying, that for sins men are afflicted: that is that God's justice might be commended, whereby the ungodly are worthily punished: secondly, that men being plagued for their transgressions, might have cause to repent, and to abstain from sin. So there is a double utility here to be considered, and either of them wonderfully availing to comfort. Neither doth he simply say, that men are afflicted for their sins: but first also he premiseth something, saying: Fools because of their transgression. Where it is to be noted, that there is some difference between the Hebrew and the translation of the Septuaginta. For these have it thus: He took them out of the way of their iniquity, for by reason of their transgressions they were humbled. And the sense is, that men are humbled and afflicted for their sins, and that because the Lord will by this means withdraw them from sin, and call them home from their wicked and ungodly life. Which sense is sound and godly, and it teacheth, that men are punished, to the intent they might bethink themselves of repentance, and be brought by afflictions to amendment of life. And in the Hebrew it in reed thus: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: and thus: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the sense whereof is this: That men are made fools, and blinded through sin, and therefore are worthily punished of God for sin. Whereby we may note here, that the contempt of the word which was described in the example aforegoing, hath blindness and foolishness following it, altogether after the same manner that the Apostle Rom. 1. describeth them that despised the truth offered, to be made frustrate in their imaginations, and their foolish heart to be darkened. When they professed themselves to be wise, they became fools, etc. From whence we learn here out of the sense which is in the Hebrew, that this is the effect of sin, namely that by it men are blinded, made fools, and at length become brute beasts. Which effect of sin ought worthily to fray all men from evil doing. And they are said to be fools, because they refuse the most excellent counsel of God, which he hath propounded unto us in his word. And this foolishness followeth, very orderly the contempt of the word, whereof hath been spoken in the proof before going. For the word is indeed first offered, that no man should be able to allege any excuse: But when they reject and abhor that, it is of necessity that they fall most fond and so be plunged in perpetual folly. Their soul abhorred all manner of meat.) Now he describeth another kind of danger laid upon men by reason of sin. And he nameth no one certain contagious and perilous disease, by the which it might be proved that sins are punished: but he generally describeth the extreme danger, that groweth out of every disease: insomuch that in truth this present place may serus to minister comforts against all forts of sicknesses, yea even when men are brought to the uttermost hazard. And there is no disease so little, which in time will not grow to this point. For this cause undoubtedly it is that the Holy ghost hath so framed and fitted together this present place. Wherefore he cunningly painteth out one that is in extreme danger through the rage and cruelty of his disease. Their soul, saith he, abhorred all manner of meat. Then do we despair of the health and recovery of the sick party, when he not only desireth no meat, but also loatheth and abhorreth it. When he is once come to this pass, there is no likelihood at all of any longer life. And therefore he saith: All manner of meat, that is not only that which nourisheth, quickeneth and confirmeth the members to the prolonging of life, but also that which pleaseth and delighteth the taste. For otherwise some things are wont to to be prepared for sick folks, which though they do not greatly nourish, yet are they profitable for this cause, that by their strangeness and sweetness they might provoke a queysie stomach. And he addeth. They were brought to death's door,) In one word and by a rhetorical similitude he describeth the most certain peril and hazard of life. And it is a phrase of speech proper and peculiar to the Scripture, such almost as are the descriptions of death in the Poets, whilst they feign that death hath his mates and companions, etc. And the Latinistes, when they would signify any thing to be very near at hand, they say that it is in or praeforibus. at or before the door. Therefore such are described beer, as differ little or nothing from death itself: and by the greatness of the dangers, is propounded the greatness of God's goodness and mercy to be considered. And when they cried.) The second part touching their deliverance in a verse interlaced. He sent his word.) The formal cause of their curing or healing, which also argueth the power of God to be most mighty and marvelous. For it noteth, that when men have applied divers and sundry remedies to their diseases, and do nothing prevail, God by his only word and beck restoreth them to health. To which effect also the Centurion Luk. 7. said unto Chest: Only speak the word, and my servant shallbe whole. And Christ elsewhere with his only word cured many sick persons. To the Leper he said: Be thou clean, Mat. 8. To the Deaf and Dumb Mark 7. Ephata: which is to say, Be opened: albeit he did there put his fingers into the deafs ears, and with spittle touched his tongue. And Marks. he raised a damsel from death, taking her by the hand saying: Talitha cumi; that is to say: Damsel, I say unto thee arise, But what need we any more examples? Touching the creation of the whole world of nought it is said Psal. 32. He spoke the word, and they were made. Therefore the word of god signifieth simply his beck, will and commandment. They that expound this Psalm touching spiritual and internal dangers appertaining to the mind or soul, by the word sent will have to be understood the Son of God Jesus Christ. And rightly. For he is the word of the eternal father, his very substance & power, and by him are healed our spiritual diseases: of which matter we may read every where in the prophets and in the sacred Epistles. And they were delivered from their diseases.) He rightly useth the plural number to amplify the goodness of God, which delivereth the diseased, not from one distress only, but from many, whereof every one were able to bring death and destruction. And truly so it is. As oft as any man is sick unto death, he might not only by the force of his disease, but by other the least discommodities also annexed unto it, be extinguished. For why? the stomach cloyed but a little with meat or drink, the inconvenient lying upon the side or chest, yea some unsavoury smell or air breaking forth, might kill and dispatch the wretched wight. O woeful calamity of mankind, subject to so many miseries, and yet never departing from pride and most pernicious affections. 21. Let them therefore confess before the Lord his loving kindness, and his wonderful works before the sons of men. 22. And let them offer sacrifices of praise, and declare his works with rejoicing. The conclusion hortatory by a verse interlaced, having a more full exhortation added to thanksgiving for the benefit of health received: wherein he hath respect unto that which was usually for the most part among the people of old time, who namely besides their private giving of thanks did also publicly offer sacrifice, as oft as they had received from God any not able and singular benefit. Touching which kind of sacrifices and rites who so list may look levit. 7. And how king Hezechia the third day after his sickness went up into the house of Lord, and sung praises unto the Lord, we may see, 3. King. 20. and Esay 28. And he addeth very elegantly a partickle touching the true use of sacrifices, and as touching that kind of sacrifice, which it becometh us also at this day to use. And that is to declare the works of the Lord with rejoicing. For by this means especially do we offer a most acceptable sacrifice to God, if so be we praise his goodness (which we have found by experience in ourselves) to others, and stir them up in like manner to praise God with us. For why? this is in very deed to provide, that by true and spiritual sacrifices the name of God may be truly sanctifled and hallowed. And albeit it be said afore that God healeth them that are near unto death, by his only word: yet must we not gather hereby, that they are not healed of God, which are cured by taking of simple medicines after the prescription of the art of Physic. For sith we prove ●aylye by experience that the vie and ver●ue here of is very great, it behoveth us to hold, that the power of God worketh in these things, and that they can in no wise do any thing of themselves, but so far forth as it pleaseth God to work in and by the same: accordingly also as we see oftentimes that although many and good simple medicines be given to some sick folks, yet is it without any fruit or effect at all following: and 2. Chron. 16, King Asa is grievously reproved, who regarded more the skill of the Physicians, than he did the goodness of God. But touching this point more was said of us, when we entreated of second causes. Therefore by whatsoever mean and from whatsoever sickness any be restored to their former health, it is meet and convenient that we understand them to be healed by God, and his word: that is to say, by the good will and pleasure of God. For why? all simples are created of God, and do receive from him their secret virtue: Physic is given by God unto men, as witnesseth the wise Hebrew Eccle. 38. and the Church received from God the gift of healing, 2. Corinth. 12. Wherefore which way soever a man recovereth his health, whither it be by miracle or by ordinary means, he ought to give all thanks only to God, and to offer the sacrifice of praise unto him alone. Therefore also all they that are now sick, and with what diseases soever they be afflicted, whither with the plague or pestilence or with any other contagious or less dangerous sickness, let them know, that the things which are here spoken do belong unto them, and let them not only thereby take comfort, but also learn how and after what sort they ought to behave themselves toward God, after they be delivered. 23 They that go down to the Sea in ships and do their work or business in great waters. 24 They see the works of the Lord, and his wonders in the deep. 25 For he commandeth, and raiseth the stormy wind, which lifteth up the waves thereof. 26 They mount up to the heaven, and deseend to the deep, so that their soul melteth for trouble. 27 They are tossed too and fro, and stagger like a drunken man, and all their cunning is gone, or they are even at their wits end. 28 Then they cry unto the Lord in their trouble, and he delivereth them out of their distresses. 29 For he causeth the tempest to cease, so that the waves thereof are still. 30 So when they (the waves) are quieted, they rejoice, and he bringeth them to the haven, where they would be. Some do expound this part of all the godlly in general. For whosoever endeavouring after true holiness go down to the sea, that is, into this world, intending to work in great waters, that is, to teach the people (for water signiffieth the people) by word and example: such men see the works of the Lord, which the world léeeth not. In the mean time they are shaken with great temptations, so as now they are even as it were hoist up to the heaven, whilst overcoming their adversary they fix their hope on high in heavenly things, & are strong in faith: and again they descend into the deep, whilst through the rage of their adversary the tempter, and the greatness of troubles, they sink down 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 unto them▪ But at length they call upon the Lord, who allayeth the tempests of temptations, séndeth them help and comfort, raiseth them up again and strengtheneth them in faith, until at length they be brought to the haven of eternal salvation. It liketh others to expound it only of the governors of Churches, to whom is committed the ship of the Church to be governed: such ship men were the Apostles, being made the fishers of men. And such do a work in deed great & difficult, whilst they labour in many waters, that is to say in a great and mighty people to procure the things that belong to all their welfares and safety. These do most deeply search the works of the Lord, and observe his wonders. But immediately the adversary the devil stirreth up the hearts of the wicked, which move mighty tragedies and tempests, raise up heresies, offences, dissensions and hurly-burlies, so as the ship of the Church may seem to be as good as drowned, and the godly ministers themselves driven almost to despair. Thus the whole ship is shaken, but especially the governors of the Church are so troubled, that there remaineth no way or mean, whereby they may preserve the doctrine, which with great labour and travel they before had planted. But even then the Lord being called upon heareth both the Ministers and the Church, he commandeth the tempests to be still, he extinguisheth the waves of persecutions, the winds of heresies and vain doctrine, he scattereth the threatening storms of stumbling-blockes and offences, finally he giveth to the Churches and their ministers desired peace and tranquillity, and bringeth them all to the happy haven of salvation where they would be. And as these things are spoken of the Ministers of the word which rule and govern the ship of the church, so may they not be unfitly taken of the godly Magistrates, which labour with their great perils and dangers to maintain sound and sincere religion. Yea and it is the common calamity of many: for why the shipmen and Ship being in danger, it followeth of necessity that all they are in danger likewise that are carried in in the same Ship. But we for our parts will take all things simply, & content ourselves with a base sense. This is therefore the fourth proof declaring the goodness and mercy of God to be pre-eminent in all things, borrowed from the example of those that sailing by sea, have the perils of shipwreck and drowning every hour, what say I hour? nay more truly every 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 deed and more commonly seen then can either be expressed or believed, but of such as have had trial of it: and therefore it is not without cause reckoned here amongst the greatest and most grievous dangers. And the former part touching the dangers is here more plentifully discoursed then in the other proofs before going: which appeareth especially for this cause to be done, that such as have had no experience of them, could otherwise hardly be brought to understand what they mean. For such men it was meet that the matter should the more largely & plainly be described. I dare be hold to say this, that in the Poets are extant notable descriptions of tempests & shipwracks, but yet in so few words there is none more plain and pithy, than this same of the Prophets is. And he profixeth a proposition, wherein he generally prepoundeth, that such as sail by sea, do oftentimes try by experience how great the good●e● and power of God is. They that go down to the sea, saith he, etc. In Rivers doubtless, especially such as are navigable, the boats sometimes rushing against a rock or block sticking fast in the bottom, are burst in pieces: sometimes also cunning swimmers through the deep gaping of the earth whereby the water turneth ill self round about continually are swallowed up: but these things are nothing to the perils of the sea. Therefore he saith: They that go down to the sea in ships. Neither talketh he of those, that have sailed perhaps once or twice in their life time and no more, and that in a choice time and season of the year, when the pleasant western winds have blown: but of such as work and follow their business in many waters, that is to say, who exercise themselves there continually, & who by travailing on the sea, carrying and recarrying of merchandise, fishing &c. provide for their necessary living and maintenance. Such therefore see the works of the Lord & his wonders in the deep: they see, I say, what the Lord will and can do both in afflicting & delivering, also how wonderful a workman God is, what and what manner of thing his providence is in the condition and conservation of all things, specially such as are seen in the sea. Hitherto belong the things that are mentioned of writers touching the marvels of the Sea, as of beasts, stones, monsters, and such as are daily found a fresh, which we cannot now conueniently● stand upon. For he speaketh the word, and the stormy wind ariseth.) The proof of the proposition, draween from this that God himself raiseth up incredible tempests on the Sea He speaketh (saith he) to wit God, biddeth, commandeth, willeth. He speaketh spoke the word, and they were created. And he raiseth up the wind, the blustering blasts: such as the Philosophers and Poets report Boieas and his companions the Northern winds to be. And-héer we learn again: First, That storms and tempests and such like things come not to pass by Contingence or Haphazard, but be procured for certain causes by God himself. he will have men to be dismayed with fear and to be humbled, he will have them to be mindful of repentance and of death, he will be invocated and called upon of them. Secondly, it is most clearly said here, That calamities are sent of God. Which lifteth up the waves thereof. They mount up to the heaven, & diseend to the deep) A trim description and lively representation of a tempest raised by the winds, wherein both by the violence of the waves the ships are lifted up above measure, and again by the sinking down of the waves, they are as it were most deeply drowned. For why the Ships are continually 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 doubtless and wonderful, to behold such huge and massy ships to be so forcibly driven as they are, and further in the falling down to be so overwhelmed on every side with waves, that thou wouldst verily think thyself to be enwrapped in the midst of the waters. And all these things the Lord doth, who hath both sea and winds at commandment: and therefore in the song of the children even the stormy winds also and waves of the sea are provoked to praise the Lord. So that their soul melteth, or is dissolved, for trouble.) He addeth touching the affections of them that are endangered through the tempest, that so the greatness of the danger might the more clearly appear: and by increasement he heapeth up all things, that by the greatness of the danger might be valued the greatness of God's goodness and mercy, whereby they are delivered from distress. Their soul melteth, saith he. He first set●eth before our eyes the mosts grievous ●●●tions o● affections of their min●es. For it behoveth them to be vehemently troubl● 〈◊〉 and the dangers to be very great, where the minds are so immediately affrighted and shaken. secondly he describeth also the motions or affections of their bodies, by a certain rhetorical resemblance or similitude. They are tossed to and fro, saith he, and stagger like a drunken man. And this is a most apt similitude. For by reason of the centinuall tossings of the whole Ship, they always reel to and fro and cannot stand upright on their feet, but are swayed with their whole bodies, one while this way, another while that way. Thirdly he addeth by encreasment or amplification that which noteth their extreme fear or desperation, saying by a fine metaphor, that all their cunning is gone: that is to say, that there remaineth no direction in them▪ and that they ●●eme also to be deprived of common sense and feeling. This is therefore a most apt description of dreadful and desperate dangers. And this so great a perturbation of their minds cometh by the consideration of things so right strange and wonderful: to wit because they see the wondrous works of the Lord in the deep. Whereby we learn here: 1, That the power and providence of God is wonderful, working every where and in all creatures. 2, How great the misery of man is, and how utterly unable he is to h●lde out in any dangers. 3, The vanity of carnal wisdom is offered especially to be considered, which in great dangers corporal and external (I say nothing of spiritual and internal) is able to do nothing at all. Then they cry unto the Lord.) The second part touching their deliverance, again set down by a verse interlaced. For he causeth the tempest to cease.) Trimly again is the power & goodness of God here illustrated and set forth, whilst by a new or representation of things he describeth the tempest to be allayed, their minds that were in danger, to be cheered, and they brought to their long wished for haven. The waves are still or silent, is a metaphorical speech: for because that in a tempest the Sea through the justling together of the waves maketh a kind of bellowing, and horrible noise. And he proceedeth in the self same order here speaking of their deliverance, which he had proceeded in the former part touching the dangers. For first he describeth the stilling of the tempest, next the joyful hearts of the sailors, and thirdly he noteth their happiness in arriving at their ●●●ged fo● haven. And as he said before, that the tempest was raised by the word 〈◊〉 beck of the Lord: so here against he saith, that the tempest is stilled by his commandment. Whence we learn again, that nothing cometh to pass by happer ●●●paiz● in these matters, and much less by Chance or Fortune, but that all things fall out by the singular providence of God: and that perils are procured of God, and again men by God delivered out of them: further that it dependeth not upon our will, to go to any place, wh●rsoeuer we would be, but upon the will of God: as jarnes also in his Epistle chap. 4. teacheth us to add always, as oft as we purpose to do any thing: If the Lord will, and if we live, we will do● this or that. 31 Let their the 〈◊〉 ●●nfesse before the Lord his loving kindness, and declare his wonderful works before the sons of men. 32 And let them exalt him in the congregation of the people, and praise him in the assembly of the elders. The conclusion hortatory by a derse interlaced, having a more full exhortation added to praise and celebrate the goodness of God, much like as in the proof before going. And truly so it is wont to come to pass, that they which have escaped a tempest or ship wrack, do delight afterwards to tell it unto others, and that with a certain pleasure, and taking as it were thereby a kind of a comfort in their calamities: as he also (to wit Aeneas) said unto his company. Perhaps these things another day, Will pleasure be for to display. But they seldom so report them, as to refer them deliverance to the work of the Lord, and so to procure glory unto him, which was indeed their special duty to do. Wherefore the Lord would have our evasion out of dangers to be so declared, as that not only we ourselves might seem to praise the Lord, but that others also together with us might be stirred up to the self-same duty. With which thing God is so delighted, as with no sacrifice the like: yea and we cannot show a more notable token of our thankfulness then by so doing. And it containeth a pretty partition, wherein of the multitude of believers, he calleth some the people, and othersome the elders, or superiors: and of the people he maketh a congregation, and to the elders he attributeth an assembly: noting thereby 〈◊〉 certain difference of degrees, and understanding the whole multitude of believers, of whom it is requisite that the Lord should be praised for the daily benefits which he bestoweth upon them. And as we have here a form of consolation for those that are delivered from fearful tempests on the Sea: so may they fetch comfort from hence, which having made shipwreck, and lost peradventure their goods and merchandise, have yet themselves escaped safe and sound. In which behalf also the goodness and power of God ought to be considered. In like manner are we to think of them that are delivered out of the hands of thieves and robbers, also out of the public peril of fire 〈◊〉 burning. For these calamities are almost a like, and the self-same reasons of comfort may rightly be applied to all of them indifferently. 33 He turneth the floods into a wilderness, and the water springs into dry land. 34 A fruitful land maketh he barren for the wickedness of them that dwell therm. 35 Again he turneth the wilderness into pools of water, and the dry land into water springs. 36 And there he placeth the hungry, and they build a city to dwell in. 37 And sow the fields, and plant vi●●ards which bring forth fruitful increase. 38 For he blesseth them, and they multiply exceedingly, and he deminisheth not their cattle. 39 Again men are diminished and brought low, through tyrannical oppression, wickedness and affliction. 40 He poureth contempt upon princes, ●●d causeth them to wander in desert places out of the way. 41 And he raiseth up the poor out of misery, and maketh him families like a flock of Sheep. 42 The righteous shall see it, and rejoice, and all iniquity shall stop her mouth. All these things put in the last place, it hath pleased some to expound touching the calling of the Gentiles, succeeding in the place of the jews, that they might be the people of God. Among the jews doubtless were first of all the floods, that is to say the gifts of the Holy-ghost, the doctrine of the Law and the Prophets, which whosoever drew, had life: there was amongst them the Kingdom of God: but afterward it was taken away, and given to an other nation, that brought forth the fruits thereof. The branches were broken of the right Olivetree, and graffed into the wild Olive: Rom. 11. And verily this rejection of the jews came to pass for the wickedness of the inhabitants, for their sins, and chiefly for their unbelief: or as Paul speaketh, for because they would establish their own righteousness, the Lord blinded them and hardened them. Again on the other side God turned the wilderness into pools of water, when the Gentiles were brought and received into the Kingdom, and became the people of God, receiving the gifts of the Holy-ghost, and the Baptism of wholesome water. Moreover God placed there the hungry: that is to say, sinners acknowledging their necessity, hungering and thirsting after righteousness. Which prepared a City to dwell in: that is to say, they grew up into the Church of God. And they sowed, with the seed of God's word the fields of their hearts. And they planted Viniardes, they gathered Churches in divers places, or they became the true branches of the true Vine, which is Christ. And they brought forth fruit of spiritual increase, whilst every man brought forth according to the measure of his gifts, spiritual fruits, some thirty fold, some sixty fold, and some a hundred fold. God in the mean season blesseth them: for as much as true godliness hath the promises both of this life and of the life to come. Their cattle, that is to say, their weak and simple brethren, are not diminished, that is, with adversities or ●●i●ked doctrines cast down, seduced, or destroyed. But afterward the same are again diminished and brought low, when namely they being now full, begin again a fresh to neglect and to loathe the word of God. Few are found to be truly godly, few to have faith and charity. There entered in pride and vain glory, corrupt doctrine, hypocrisy, sects and schisms among themselves, and so their Kingdom being divided could no longer endure. Further the Lord poureth contempt upon princes, that is to say, bishops and doctors: For whilst the world seethe them gaping after riches, pomp, pride and vainglory, it beginneth also to despize both them and their doctrine. Experience teacheth us this. And so they themselves wonder in desert places, out of the way. They are addicted to Philosophy and to their own canons and traditions, but as for the word of God they have utterly neglected it, I will not say oppressed it. Nevertheless in the mean time the Lord lifteth up the poor here & there scattered, out of misery, to wit that they should not be troubled or molested with the calamities of the Church: and maketh them families, little Churches and dispersed, as a flock of sheep, accounting them for lawful assemblies, nay for his true and lawful Church, acknowledging in them his sheep, as they also acknowledge his voice. After this manner certes may the Psalm not unaptly be expounded, and indeed certain excellent doctors of the Church have expounded it, as Augustine and Pomexan. In the mean season Jerome and Arnobius, from that place wherein it is said, And again they are diminished & brought low: have a little otherwise prosecuted the sense, namely as touching Martyrs, by whose afflictions the number of the faithful is diminished, whilst for fear of pains and torments many shrink from the faith and from the church. But afterwards the tiranto and persecutors being again humbled by God and brought into contempt, the poor are again delivered, that they may freely and without fear praise God in the Church. But the former exposition is much better in my judgement. After this sort therefore do many interpret this part of the Psalm touching the calling of the Gentiles and state of the church gathered of the Gentiles, insomuch that they have also prefixed this title to the whole Psalm, namely that it singeth of the mercy of God offered through Christ, and of the calling of the Gentiles: and that not amiss, as we have already said. It hath liked others to affirm, that this Psalm preacheth of Christ and of the people by him redeemed, and of the synagogue to be converted unto Christ. Let every man be wise, but unto sobriety, and so far forth as is profitable to edification. That which the Lord revealeth not to one, it is certain, he revealeth to an other. But we as we have hitherto done, will proceed to draw out the plain sense and meaning of the words. Therefore we have placed here the f●●th proof, wherein it is showed, that the goodness & providence of God doth shine most clear in all things. And it is variable and mixed, comprising divers examples serving to the purpose. Of which the first is derived from great & memorable mutations or changes, which do oft-times happen in countries and provinces, by reason of fertility or barrenness, 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 done, the Scripture mentioneth not: yet have men by observation and experience found them out. We may gather some things out of credible Historiographers. Aristorle showeth, that in the times of the Troyans' helas (a part of Greece) was all overflown, and therefore barren, and Mycenea marvelous good and fruitful: but afterward clean contrariwise it fell out that this last became a standing pool, and that other dried up and manured. And that sometimes lands have issued out, and the same begun to be inhabited, where before were waters: again the waters have ouerslowed & possessed all things, where before were habitable countries, it is no hard matter to prove out of the Philosophers, Historians and Poets. Our Tertullian in his Apologeticus and Book De Pall●o hath many things agreeable to this present place. Rhodos and Delos two Islands in the sea came suddenly forth to light. To the Cyclads were adjoined islands by little and little now some and then some. Homer in his book 4. of Odyssea recordeth, that from the Island Pharos into Egypt was the distance of a night and days sailing, all which space is now annexed to the firm 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 above Memphis to the mountains of Ethiopia went all over. The same testifieth, that it flowed very nigh to the Temple of Diana of Ephesus. On the other side, whatsoever is between the town Rhegium and Cicelie, that was once champion ground, now it is a great and large Sea, many Authors witnessing the same: as namely Tertullian in his Apologeticus, Solinus, justine in his book 4, Virgil in his book 3. of Eneidos, Sylius Italicus book 14. Philo in his book De Mundo writeth, that the three cities Egira, Bura, and Helice, were by the violent rage of the Sea swallowed up. Yea and the Island Atlas (as Plato mentioneth in his Timeo) with a certain portion of Asia and Aphrica, through Earthquakes and strange floods continnuing by the space of four and twenty hours, sank suddenly down and was overwhelmed of the sea: Which sea by that misfortune became very rough and dangerous and in no wise afterward passable or sailable. By these things we may easily understand, that such not able and memorable alterations as are here spoken off, do not seldom times come to pass. And there are five metonymies or denominations, when as to signify barrenness, he putteth the desert, a thirsty place, the dry land and salt liquor. For in such places nothing is wont to grow. Where the fresh water runneth not, nor the rain conveniently mo●●ieneth, there doubtless is neither sowing nor reaping: as in fandy places, on the shore, and on the tops of hills is to be seen. Likewise where the earth is salt and brackish, or Salt is digged, there doth not lightly grow any thing. Phynie in his book 31. chapt. 7. saith, that all and every place wherein salt is found, is barren, and bringeth forth nothing. Wither it seemeth to belong, that judges 9 Abimilech, when he had subverted the city Sichem, did sow salt there, signifying that he would make that place from thenceforth utterly barren and void of habitation. To the like effect there is extant a threatening in jeremy 17. Cursed be the man that trusteth in man, and maketh flesh his arm, and withdraweth his heart from the Lord. For he shallbe like the heath in the wilderness, and shall not see when any good cometh: but shall inhabit the parched places in the wilderness, in a salt land, and not inhabited. Blessed be the man that trusteth in the Lord, and whose hope the Lord is. For he shallbe as a tree that is planted by the water, which spreadeth out her roots by the river, etc. In these words of the Prophet thou seest in like manner fertility to be signified by wateringes, and moistures, as also in this place are put floods, water springs, pools of waters. For the wickedness of them that dwell therein.) The cause why such alterations are b●ought upon lands as also upon the soil and upon the Sea. The Lord, saith he, doth it, purposing to punish by bis justice the sins of the inbabitants. And so commonly cometh it to pass, where a Country is fruitful and plentiful in all things, there the inhabitants for the most part through the plenty of things fall to idleness, from idleness to wantonness and the vices that flow from thence. Which when it cometh to pass, the Lord being provoked to wrath, sendeth barrenness and many other adversities, till as by little and little they either repent, or else are utterly destroyed. Such alterations of countries, cities, & commonweals, we may see daily. Examples we have at this day most chiefly in Italy, which is a most happy and fruitful country: but with how great calameties have we seen it battered and shaken, though it hath not been utterly overwhelmed with waters? And here fall to the ground the causes of alterations, which the philosophers are wont to bring and allege, saying, that through a certain necessity, and force of the superior bodies governing these inferior things hoere below, the lands and ●eas 〈◊〉 keeps this order of nature, that b●acertain interchangeable course and compass they are 〈◊〉 while better, another while worse, even like as we see man also to be dealt withal, who first of all in his infancy and child ho●de is weak and without strength, but afterward growing in years he gathereth strength, and cometh at length by little and little to great perfections but then again when age cometh on he droupeth and decayeth. Thus I say, they suppose the case to stand generrally with waters and lands through a certain force 〈◊〉 power of the superior bodies ruling all interior things, and of this opinion was aswell Aristotle in his Metcorologiks, as also Strabo in his book 17. and other more disputing of these matters. But in this place it is expressly said, that all these things are wrought by the Lord himself, and even then verily, when it pleaseth him to revenge the sins of men the inhabitants, or otherwise to declare & s●t for●h his justice, power, and goodness. Therefore whether such changes and alterations do fall out suddenly, or slowly and more leisurely: & whither by hidden causes, or by open and manifest (as if earthquakes, inundations of waters, or such like means go before) it behou●th not to determine by and by, that they come to pass by a certain intercourse of things or contingently, but by the determinate will and purpose of the Lord, which yet notwithstanding men cannot always perceive and see. Wherefore we learn again here very clearly, that all things which happen in this world, are ordered and disposed by God's providences and that crosses are sent for the sins of men and benefits given freely through the only mercy and goodness of God: again, that God will always illustrate & set forth his justice, power and goodness. And all these things ought we in the like events, whilst namely through tempests, through caterpillars and other vermin destroying the fruits we have a barren years and scarfety of victuals, or are in danger through infection, or distressed by any other means not much unlike, to turn them ●o our comfort and consolation. And there he placeth the hungry.) The second example proving God's goodness, and providence to be pre-eminent and to bear sway in all things drawn from the alterations and sundry successes which are perceived to be in the Land-dwellers themselves and peoples or commonweals. The former example concerned the very lands or countries themselves, this the dwellers or inhabiters of them. And it painteth out the poor and needy, who first of all begin to dress and manure a place that lay before unhusbanded, to build Cities, to sow the fields, to plant Viniardes, in such wise that they are eftosoones increased, made rich, and raised to great power and dignity. But shortly after they are again suppressed, their power and glory is by little and little diminished, until at length they fall to utter ruin and decay. An example hereof we may see after a sort in the people of God, who were before few in number, and had a very small and base Commonweal, what time they came first to the land of promise. But afterward in process of time the dignity of their Commonweal grew up and increased, insomuch that in the days of David and Solomon it was advanced to the highest point of honour and renown. Notwithstanding after a few years their Commonweal again decayed, and was miserably defaced: yea and at length they were all carried away captive, and their whole Country destroyed, so as from that time forward they could never be restored again to their former dignity. But more clearly may such events and successes be seen in the beginnings, proceedings, and subvertions of Monarchies and Kingdoms, which have been famous and notable. Amongst all other, and specially of the Babylonical and Roman empire the first beginnings and originals were very base, namely such as in barren and desolate countries were first enterprised and taken in hand by a Hunter and a Shepherd, who immediately gathering strength by violence and oppression of the next borderers found the means in some sort to increase their own estate: insomuch that afterward their power grew exceeding great, having vanquished and subdued even many and mighty nations: but when they had now no ways or means left to climb any higher, they fell down as fast, and were by their own proper poise & weight overwhelmed and oppressed: so that we may well say, there were indeed such mighty Monarchies, but they are gone and their place no more to be found. In all these things therefore ought the power, goodness, and providence of God deeply to be considered of us, and highly to be praised and commended. And with apt and fit words hath the Prophet expressed his meaning. He calleth the poor and needy, and such as were obscure persons, and destitute of all succour, Hungry: such as we may say the Isralites were, when they entered into the land of promise, likewise Nimreth the Hunter, and the Shepherds that builded Rome. And these prepare a City to dwell in Poverty is the inventor & mistress of arts. Nocessitie compelleth men to devise and attempt many things which otherwise should never be attempted nor taken in hand. Therefore the hungry and needy, are painful and diligent to provide things necessary for this life, to increase riches, and in process of time to accomplish great and mighty matters. Yea and all things are disposed in an apt and very good order: 1, they provide a City and dwelling places: 2, they sow the fields: 3, they plant vi●i a●des: 4, they gather in the fruits: 5, their flocks and cattle are increased and multiplied. And this is the way and manner even in nature itself, and pertaining to good husbandry, whereby wealth and substance way be increased: and this distribution comprehendeth all apt and orderly means, which are required to the increasing and enlarging (after an honest sort) of the Commonweal. Again in the other part touching the decay or decreasing of the same Commonweals the parts and members are with like elegancy, and in an excellent order disposed. Again, saith he, they are diminished and brought low: this he uttereth generally in this sort. And he addeth the causes or mean, For their imperious government, saith he: that is, for their oppression, when namely God stirreth up others to oppress them. As the jews were oppressed by their next neighbours and by nations a far off, and the babylonians, by the Persians, the Persians by the Medes, the Medes by the Grecians, the Grecians by the Romans, the Romans by the Goths, Vandals, and other peoples, which brought destruction to the Roman Empire. So also all other Commonweals though never so flourishing in prosperity, are by wars and violence of other that are stronger and mightier battered and overthrown. By or through evil, that is to say calamities publicly sent: such as are contagious diseases, the plague or pestilence, whereby great and populous Cities become void and empty, and such like evils as diminish the number of the people. By affliction, that is to say, sorrow and heaviness of mind, which even killeth and destroyeth men by reason of the calamities which they see and feel. And so there is here a certain form of enlargement to be considered, and these things touching decreasement ought to be opposed and conferred with those that are put before in the former part touching increasement. And we have here in this place no few instructions of piety and godliness. First, in that he saith, And he placeth there: we learn, that we are directed by the Lord wheresoever we become, and that people are by the Lord conveyed and translated whithersoever it pleaseth him. 2 In that he saith, He placeth the hungry: we learn, that the Lord hath regard of the poor and needy, and therefore that we must not despair though we be distressed even with extreme necessity. 3 That poverty is rather a provocation unto virtue, than a let or hindrance, and that all men become more diligent and cheerful by it then otherwise. 4 We learn that it is no sin, to build houses, to plough the fields, to plant Viniards, to provide cattle: but that we may freely by honest and lawful means increase our substance, so long as we do it without the hurt or prejudice of our neighbour. And we know, that thus the holy Fathers did institute their household matters, and increase their possessions. 5 We learn, that the Lord hath a special and peculiar care of all things, yea even of our beasts and cattle and of most vile and abject things. 6 We learn, that in all these things our endeavours take no place, except the Lord vouchsafe to help us with his blessing, and to give an increase. And therefore if any thing come well to pass, it is to be ascribed only to the Lord, and we are to thank him for it. 7 We learn, that it falleth out again by the good will and pleasure of God, that our goods and substance do decrease: and therefore that we are patiently to take in good part, whatsoever the Lord shall determine of us. 8 We learn, that God hath divers and sundry ways and means to punish and humble us for our sins. And if at any time we perceive our goods to waste, and yet cannot find out the manner of causes of it: again when we apply all our drifts and devices to the better restoring of our decayed estate, and do nothing prevail: let us conclude that we are letted and hindered by the good will and pleasure of God, and that he would so humble and abase us, and perhaps work some spiritual good things in us and by us, or at least will again in his good time restore all things double and triple unto us. And from hence it behoveth us also, whilst we are tossed and turmoiled in this world with divers and sundry perils, whilst after happy issues and successes we are grieved with many and great, and as well with public as private distresses, to fetch manifold comfort and consolation, and to apply all and every the things here discoursed to our pesent estate and condition. And he poureth contempt upon Princes.) The third example, drawn from the alterations and sundry successes in divers degrees of men, namely of Noble men and poor men, which two orders or degrees he expressly mentioneth in stead of all other. We may oft-times, saith he, behold princes, which are set in sovereign dignity, either suddenly or by little and little beyond all men's expectation to be cast down in great extremity, to be contemned of all, and to be driven to fly even the company of men with whom they were before conversant and acquainted. Again on the other side some poor obscure person, and one that is vexed with many distresses, God wonderfully delivereth, increaseth with riches and honours, and finally advanceth to a great and notable family. In which things doubtless there is no man that perceiveth not the po●●●er, justice, goodness and providence of God to be exceedingly apparent, and therefore 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 grief of body or mind, nor penury or scarscitie nor power or might of the enemies, doth so much daunt and call down great estates, as contempt. He that is dearly and well-beloved of his own, whither it be his subjects or kinsfolks and accquaintance, that man doth as yet safely ride in harborough, and these will stick to him in sickness, in the times of necessity, and against his enemies: but he that is now despised and contemned of his own, hath no refuge left in a manner whereto he may trust any more, neither will a man's enemies lightly set upon him, but when they suppose him to be forsaken of his brands. We might allege some examples even of our time, but that if would be thought an odious matter to touch by name the misery & infelicity of any. And Saul and such like did then first of all begin to quail, when as becoming irksome to every one, they grew into contempt, and were forsaken of all their subjects, as Saul also himself, i. Sam. 22. complained, that all men had conspired against him, and clinged rather to David then to him. But finely to the amplifying of the contempt, it is said to be powered upon them, that is, largely and manifoldely to be sprinkled or cast. Likewise to express the greatness of the miseries, which such princes contemned and despised do taste off, he addeth that which is the uttermost of all calamities, and even the winding up of all the rest: namely that they wander in the wilderness out of the way, and withdraw themselves from the company and society of men known unto them. And he doth no less gallantly in the other part lay forth every thing touching the deliverance and exaltation of the poor. And it is a very fine resemblance or similitude, wherein he saith that he maketh them families, like a flock of Sheep. He signifieth by this similitude, that they which were lately abjects and outcasts, are now promoted and enlarged, and not only they themselves advanced to honour, but also that their whole families do grow up and spread abroad, no otherwise then flocks of sheep are wont to increase, which continually through one supply of young ones following an other are multiplied & increased: which increasement and multiplication ought to be numbered amongst the excellent blessings of God. And what thing more notable or glorious can be spoken of any, than that a man by his own proper virtue mounteth to high estate, and beside maketh his whole house and family more noble and famous: as David ennobled and commended to his whole posterity the family of jesse and tribe of juda, etc. And there is also manifold doctrine propounded unto us in this example. 1 We learn that riches, power, dignity, principality, and whatsoever else is of this sort, is given only and alone of God. 2 That none are placed in so high a degree, but that they be in danger of falling, and are at all times to fear and suspect the same. 3 That we are never at any time to stay upon the unstable things of this world, but only upon God, in whose hand are all things and who wisely ruleth and ordereth all things. 4 That the first step to ruin and overthrow in great men is, if they begin once to be contemned of their subjects or allies. 5 And certain it is, that this very contempt cometh to pass by the will or procurement of God for sin, God so moving the hearts of men, as he moved the hearts of the Israelites to forsake Saul. 6 That there follow this contempt many other dangers and discommodities, as flight. banishment, etc. after which sort also we have seen princes to be cast out by their subjects, compelled to wander and stray to and fro, to live of other men's devotion, etc. Finally also to despair. 7 Wherefore that princes and great estates ought to labour and endeavour, that they may rather of their commons be beloved, then feared. 8 In the mean time subjects ought to know that they are not for small causes to contemn or forsake the Magistrate, until by the singular dispensation of God they feel themselves to be moved, by that which lightly always some great & weighty causes are first made known and manifest. The righteous shall see it, and rejoice.) There is not here a conclusion hortatory by a verse interlaced or put between as in the proofs before going, but only a grave concluding sentence, which doth admonish all men touching the true use & right observation of the works and determinations of the Lord in such examples. For the Prophet's meaning in this verse is, that all sorts of men as well good as bad should be stirred up by the consideration of such alterations in men's matters, to take thereby some wholesome doctrine to the profitable instruction of their consciences. And he will have the godly to rejoice, but the wicked to be terrified and induced to humility. He saith all iniquity, for all the workers of iniquity, by the figure a●tonomasia. Whereupon we learn here. 1 That all things which are done and accomplished here in this world, are ordained by the singular providence of God to some profitable and necessary uses. 2 That the same aught of all men diligently to be considered, and so to be taken as that they may understand and acknowledge them to be done for their instruction and admonition. 3 That the godly aught to take occasion of spiritual joy and comfort by the things which they see wrought and accomplished by the will of God. 4 And specially, when they see the proud and cruel tyrants cast down from their seats by the beck and assignment of God. 5 Not that it is the part of a godly man to rejoice at the calamities of other, which doubtless might seem to proceed from an envious and malicious mind: but for because the subnertion of the wicked serveth to the setting forth of God's power and justice, secondly to the deliverance of the godly, by whom also God shall then more frankly and freely be praised and magnified then before. 6 That God doth oftentimes work divers signs and wonders, and thrust the mighty from their seats, that the rest of the ungodly might have an example whereby to be terrified, and provoked to amendment of life: at the least that their wicked enterprises might be dashed, and come to nought. All which things do aswell admonish us touching the observation of God's providence and wonderful dispensation of and in all the things that are brought to pass here below, as also make not a little to the matter of comforts and consolations. And like as the Prophet addeth these things to the present example, so ought they by us to be applied to all and every the events, which are daily seen to come to pass, and in which the power, justice and goodness of God are plainly discerned and made manifest. And thus much touching the confirmation of this Psalm, stuffed and replenished with sundry and most beautiful arguments and examples. Who that is wise, will observe these things, and they shall understand the loving kindness of the Lord. The conclusion of the whole Psalm, as touching the true use of those words which have hitherto been declared, inviting all men to the diligent consideration of all the wondrous works, which through the providence of God are daily seen ordinarily to come to pass, and chiefly of those (and such like) which have hitherto throughout the whole confirmation been discoursed, in the which the goodness, power and righteousness of God do most clearly shine. And trimly doth this conclusion answer to the very beginning. For in the deginning all men were provoked to praise and celebrate the Lord for his notable and great mercy, and for his infinite goodness apparent and conspicuous in all things: and now in the conclusion he briefly prompteth unto the minds of all men, that by the things which have hitherto been declared, it may abundantly be perceived, how great the mercy and loving kindness of the Lord is, and therefore that it is the parts of godly wise men diligently to observe and mark these things, that thereby they may learn, that they ought at all times to praise God for so notable and excellent works. 1. And there is here in the Hebrew a changing of the number, when as in the former part of the verse it is said in the singular number He will observe, and then immediately in the plural They shall understand. An usual phrase of speaking in the Scriptures. And we learn in this conclusion: 1 That there are none truly wise, but the godly: and on the other side that all the wicked and ungodly, are fools: touching which thing 1 Corinth 1 & 2, and Psal. 14. 2 That the true and spiritual wisdom consisteth chiefly in the observation of the wonderful works of the Lord, and in the understanding of his goodness. 3 We learn by the beholding of outward and visible things, which are daily seen in the world, that we ought to climb up to the comtemplation of spiritual and heavenly things, especially of the power, goodness and righteousness of God: touching which thing Rom, 1. 4 That by all the things which come to pass, we ought to take occasion of well doing and of praising God. And seeing these last words have respect to all the things which are declared in the confirmation, it followeth that even in the evils that are sent aswell as in the deliverance from evils, the mercy of God ought to be considered. They shall understand, saith he, The mercies or loving kindness of the Lord. For whether it be so, that God sendeth afflictions, or whither it be so that he delivereth from them, yet that he dealeth mercifully, justly and wisely, we have before sufficiently and at large declared. But to know, that even crosses and calamities also do come to pass by the mercy of God, and that the mercy of God shall not be wanting to those that are afflicted with them: this is in very deed the fountain & wellspring of all consolation. For which cause seeing it was our purpose to entreat of God's providence and of the comforts to be drawn from the same, we think we have not done amiss, in that we have taken upon us at this present to expound this Psalm before the rest. It was meet indeed, that we should better and more fully have performed our duty in this behalf: but when we both saw the book to increase beyond our expectation, and also that having set down the chief and principal heads we supposed that we had given forth plenty of things sufficient, wherein the godly also by continual meditation might exercise and solace themselves, we conceived good hope in our mind, that thus labour of ours (whatsoever it be) would be allowed and accepted of all modest and well meaning men. Wherefore this shallbe the end of our exposition upon the Psalm. The epilogue or conclusion. THese things had I in a readiness against the infinite ranks of evils and calamities that now range openly in the world, to minister by way of comfort, to all the afflicted, but especially to the godly and such as fear God. And forsomuch as we saw the place touching God's providence to be most profitable for the raising of fit matter and furniture of comforts, we have taken in hand to unfold this, utterly omitting all other of the same sort whatsoever. And first of all we have declared by way of teaching, what is properly to be understood by the name of God's providence: and that there is a providence, we have proved by many clear and forcible reasons, confuting those things that might seem to be brought to the contrary. Next we have showed wherein God's divine providence differeth from the foreknowledge, predestination and wisdom of God: and likewise we have proved that providence is not only universal, as many suppose, but also special and particular, again dispatching all those things, which we suspected might be objected by the defenders of the contrary part. Then from hence we proceeded to teach and declare, that neither fate or destiny ought to be avouched, nor chance or fortune nor contingens or haphazard to be granted, where the due knowledge of God's providence is, and the same worthily weighed and esteemed. Lastly also we have discussed this question, namely whither God's providence doth bring necessity to things proved or no. Which points thus handled and discoursed, we came to the second part of our work, and showed at large, and as far forth as the method of our matter seemed to require, that all the things which were taught by us of and concerning God's providence, availed very much aswell to many other spiritual matters, as also especially to the fetching of comforts from thence against all kind of perils and dangers whatsoever. Last of all we have added also a Psalm, preaching most plainly and plentifully aswell of God's providence, as also of the comforts to be looked for from the same. It remaineth that you my good brethren unto whom these petty matters of ours shall come, do rightly use them, and apply them, as much as is possible, to your benefit and commodity. I doubt not, but many might have put forth better things: and I dare be bold to say this, that we also could without any great difficulty have brought many other things fit for our purpose: but these same things I hope, I had almost said I am sure and certain, will minister great and exceeding profit to godly minds, and I trust will satisfy all those that being carried with no curiosity, have learned at least to be contented with mean and measurable matters. And to the intent that all men might embrace these things with the more cheerfulness of mind, it were convenient to add too some things touching the profitableness and necessity of the knowledge of God's providence: but for the godly I am persuaded this thing is not greatly needful: and as for the rest it is better the experience should persuade this matter unto them (whilst they shall perceive in the time of their troubles that by the consideration of God's providence, working all in all, they are somewhat eased of their griefs) then that they should be brought to confess it by a certain eagerness of speech. This can I say briefly with our Psalmist. He that is wise, and rightly instructed in the knowledge of God's providence, will observe and mark all those things that he seethe to come to pass in this world, by the will of the Lord: & undoubtedly he shall understand, that even in all the adversities which are sent the singular mercy and goodness of God do shine and appear▪ which doubtless is such a thing, as the mind may safely rest upon it. In sum, I dare be bold to say, that the true blessedness, so far foorth as may be obtained in this life, is settled in the knowledge of God's providence: on the other side that he that is ignorant of this, can never have any thing wherewith assuredly to comfort himself, and therefore is plunged in extreme misery. Nay he scarcely perceiveth himself to be a man that is not carried with the care of a more near knowledge of it. But it behoveth, before I make an end of speaking, to add in two or three words (as they say) somewhat touching the true use of such divine comforts, as we have heaped together in this place. So ought they to be taken, as that they may procreate and beget in us other spiritual fruits also: that is to say, we must in no wise be made secure by them, so as we should utterly shake off all fear: and much less must we be hardened in our hearts, and conceive as it were a Stoical indolency in our minds, or through a long custom in evils be brought into a forgetfulness of God: but we must be stirred up to patience, whereby we may take in good part God's good will and pleasure towards us: we must be stirred up unto faith, whereby we may praise him, and call upon him for his help for our deliverance, and at length being helped give him also thanks. This aught to be the tive and lawful end of all divine consolations, to the which end we also have put forth these things. And héewithall shallbe closed up our present discourse, only this will we repeat with the Apostle, and let us imprint it most deeply & continually in our minds, 2. Cor. 1. Blessed be God, even the Father of our Lord jesus Christ, the father of mercies, and the God of all comfort, which comforteth us in all our tribulation, that we may be able to comfort them which are in any affliction by the comfort wherewith we ourselves are comforted of God. God will provide, Genes. 22. The end. Four Sermons and two Questions. As they were uttered and disputed ad Clerum in S. Mary's Church and Schools in Cambridge. By that learned Frencheman P. B. D. of divinity. And Englished by I. L. Imprinted at London by john Wolf. REuerendo in Christo Parri D. Joanni Mullinsaeo SS. Theologiae D. & professori nec non Archidiacono Londonensi dignissimo: Johannes Ludham in perpetuam grati obseruantissimique animi memoriam hanc suam qualemcunque opellam dicat consecratque. Ad Lectorem Decasticon. I In wisdoms School who so doth take delight, O Of sacred lore to taste and feed his fill: H Him I account the only happy wight, N None like to him, let men say what they will. L lo than the way who so that list to walk, unto the haven of happiness I say, D drive no delay, spend not thy time in talk▪ H Hast forward fast, here wisdom sage doth stay. A Attend unto her sacred lore divine, M Mark that, and then, thou shalt be blest in fine. I. L. Sermon. I. ALbeit in respect of mine office and function in this University, I am now and then to preach here in this place (Right dear and well-beloved Brethren) yet notwithstanding is this charge fallen to my lot sooner than I was aware off, by reason of the absence of a certain singular learned man, whose turn and course I am now to supply. And this that I may do, I have chosen from among the Psalms the hundredth and thirty three, to be expounded unto you: which first, to the end the things, that shall afterward be spoken of us, may the better be understood, I will read throughout. The tenor of it is this. 1. A Song of degrees of David. Behold how good, and how ioufull a thing it is brethren to dwell together in unity. 2 It is like the precious ointment upon the head, that runneth down upon the beard, even upon Aaron's beard, and went down to the Skirts or border of his garments. 3 And as the dew of Hermon, which falleth upon the mountains of Zion, for there the Lord promised his blessing and life for evermore. Before we come to the explication of this Psalm, we must speak a few words touching the title of it: Wherein is contained both the title of the Psalm, and the name of the Author. For by these two reasons, to wit of the Adiunctes and Causes, it is also commended unto us. The title is common to it with fourteen other: namely twelve going before, and two following after. For these fifteen are termed Psalms of Degrees. Of which title notwithstanding the reason seemeth to be ●●●●●●en● 〈◊〉 therefore divers allege divers coviectures. But this seemeth to me to be the more likely, that they were so called, for that they were wont to be sung in a more higher tune or note. For there are in Music certain degrees of notes or tunes: there are the base, mean, and higher. This Psalm therefore with those other soureteene, was wont to be sung in the Temple of Solomon, with a most high and loud voice, to the intent the people might so much the more be stirred up to the worship and service of God. Now the Author of this Psalm is David, who was the second King of the Israelites, and the Prophet of God, endued with singular piety and godliness, and therefore most acceptable unto God, as of whom God had said, That he had found a man after his own heart. If so be then things carry commendation from their first Authors, and that effects are illustrated by their causes: this Psalm being so notable a man's as David was, is worthy of all commendation, and therefore diligently of us to be considered, what he saith in this Psalm, and what his meaning is, that we may by him understand and know, what it behoveth us especially to do. Albeit we must climb also higher, namely to God who is the very true Author of this Psalm. For the Spirit of God itself taught this unto David. Therefore God was the Author of this Canticle, and David the writer. In regard whereof it is yet more commended unto us, and we ought to be the more prompt and ready to hear and obey, when God himself speaketh, and admonisheth us of our duty. And thus much touching the title of the Psalm. Concerning the Psalm itself, first we will lay before your eyes the drift or scope of David, to the which, all that is contained in this Psalm, is to be referred: and to the which, lest we should wander and go astray, woe ought to aim throughout our whole discourse. For so it will come to pass, that all shall with much more ease perceive and see the things that shallbe spoken. There is none so meanly exercised in the holy Scriptures, that knoweth not that David, after he was called from the Sh●●p-foldes, and appointed King of ●●●ell, was plunged in most great perils and dangers. And the first contagion of this evil, grow upon that victory, which he got of Goliath. For Saul not brooking the praises, that then were openly ascribed unto him, as appeareth ●. Sam. 18. 〈◊〉 from thenceforth oft seek opportunity to thrust David through, whilst he was in the Court; and committed that business effesoones to certain other to be dispatched by them. Notwithstanding he was sa●ed and delivered from all those dangers by God, whom 〈◊〉 sincerely worshipped. But when Saul h●● killed himself, and David was ordained King, then sprang up christ and very grievous wars. For Abner Captain of the Host of Saul, labouring to ●d●●a●●●● Is●baseth saul's Son to the Kingdom, had many of the Tribes agreeing together with him in that matter. And therefore he sought to assail David with force of a●●ges: neither had it been so hard a matter for him to prevail, if God taking pit of that people, and performing his pro●●●es to David, had not quenched the Wars and restored peace. Now than David, being mindful of so great a benefit of God both towards himself and all Israel, composed this Psalm, wherein extolling Peace and brotherly love amongst the Godly, he exhorteth all men to the careful embracing and keeping of it, and to the abandoning of Wars and discords. For this (if I he not deceived) is the drift or scope of the Prophet David. This place than is very profitable, to moon us to praise and celebrate God's goodness for the benefit of so long a peace, granted to us in this Realm, and to cause us carefully to tender and make much of the same. For this seemeth no less to belong unto us, that have enjoyed so happy and continual a peace, in this Kingdom, then unto David and the people of Israel. The reasons therefore wherewith David goeth about to prove this, are to be weighed of us, and in every ●●●nt● diligently to be observed. Now there is one only heers the chief and principal (for the Psalm is very brief) but yet such as is enlarged with certain other proofs. And that is contained in this Enthymime. An Enthymime is anv●perfit reason or argumentation consisting but of two propositions. Upon such as embrace and retain peace, granted them of God, God poureth his blessings, that is, enricheth them with his benefits. Therefore, how good and joyful, nay how wholesome a thing is it, for us, as Brethren to live and dwell together in unity. The Conclusion goeth before; the Assun●ption followeth: whereunto if this proposition be added, the Syllogism willbe perfect, in this wise, That company of people is blessed, which God enritcheth with his benefits. But God enricheth that company of people with his blessings, that embraceth and retaineth Peace. Therefore, it is good to embrace and retain Peace. And this conclusion David illustrateth or enlargeth by Comparisons, and that in double wise, first by taking a similitude from precious ointment, and secondly from the dew, as we shall see afterward: the King by this means inviting and alluring his subjects, and (in them) all and every of us to tender and embrace Peace. Sithence than it is chiefly entreated here of Peace, as may appear by that, which we have already said: First lest we should stray from the purpose, we are to know that the name of Peace is diversely taken in the holy Scriptures. But most commonly it is taken for that peace of mind or conscience, whereby was being reconciled with God through Christ, do rest in him, persuading ourselves that God is a friend and father unto us for Christ's sake, with whom we are joined through a true and lively faith. Of this Paul speaketh Rom. 5.1. We being justified. saith he, by faith, are at peace with God. But of this peace it is not properly meant in this place: but rather of a certain effect thereof, that is to say, of that concord and agreement of minds, wherewith the faithful being tied and linked among themselves do live, not hurting, but desiring always to profit one an other: and declining all occasions of Wars, brawls, and strifes, which do spring from the lusts of the Flesh, and studying continually for peace and concord. The persons that are thus disposed and affected, Christ Math. 5. saith, they are blessed, and the Sons of God. Blessed are the peacemakers: saith he, for they shall be called the Children of God: and David saith that upon this kind of men God is wont abundantly to pour down his blessing. Whereupon that is inferred, which is in the beginning of this Psalm, Behold how good and joyful a thing it is, brethren to dwell together in unity. But this first word, Behold, is emphatical or forcible, and seemeth to contain a certain opposition of things disagreeable. For the Prophet would show openly to the people both the states: namely, that troublesome estate, wherein the Israelites had long lived: and the peaceable condition, which they then enjoyed. For the things that are thus compared together do become more clear and evident. Therefore when he saith, Behold how good and how joyful a thing it is, brethren to dwell together in unity, the King calleth his subjects to remembrance of the former wars and the inconveniences thereof, wherewith they had now a long time been tossed and turmoiled, and exhorteth them to compare the same with the peaceable state and condition, wherein they then lived. For why? none do know better the commodities and discommodities of Peace and War, than those that have lived in both estates. Preferring therefore peace before war, and showing the commodities thereof as it were with his finger, he saith, Behold, how good and pleasant a thing it is, to enjoy peace and tranquillity. Such a like thing is it, if a man would compare the troublesome time passed of this kingdom, with this so quiet and pearible a state: or, if so be we would compare this Realm with the countries next adjoining, wherein so grievous broils are abroach: of which thing France especially, and Flaunders also may witnesses. If any man therefore would compare those countries with this, he might worthily break forth into this voice, Behold, how good and how joyful ●●t●ing●●●s, brethren to dwell together in unite. Thus than David being mindestill of the benefit received from God, inviteth and exhorteth his people to embrace Peace. Which thing it behoveth us also to do, lest i● we despise so great a benefit of God, we be oftesoones enwrappes in the miseries and calamities of wa●re. But this Place to the end he might the more commend and set it forth, first in this verse he adorneth if with two Epithets or titles, to wit that it is good, and that it is pleasant. Good we all desire, and that by the direction of nature: but oftentimes being deteived with the outward show of good, in the stead of good we choose evil. The Prophet, whose judgement is incorrupt, testifieth, that Peace is a good thing, and that doth also the experience of things teach, especially at this day, wherein we may see most flourishing Kingdoms and countries and towns and cities so wasted and consumed with wars, that we may truly say that Peace is a hundred times better, yea and more pleasant, than war. For why? the prophet joineth both together. For oftentimes that which is good, is not so pleasant, but bitter and sharp. But in Peace and brotherly concord, this hath no place: for this is both good and pleasant. And what is there I pray you, which is either good or pleasant in war, or in strifes and brawlings? Verily nothing: but Peace and brotherly love, that is to say, Charity comprehendeth both good I say, and pleasant. And yet notwithstanding here is not commended every Peace and concord, but that which is established & confirmed among brethren. Therefore the prophet saith expressly, that it is good and pleasant, for brethren, which acknowledge and reverence one God their father, to embrace and keep peace among themselves. nevertheless there is a kind of peace also among the infidels: but because the unbelievers do measure all things by their profit: and do keep peace only to serve their own turns: it cometh to pass, that, if the hope either of profit or pleasure, which they gape after, do fail, they fall by & by to flat blows. And therefore, because they serve not God in truth, that peace, which is among them, is not the right peace, neither the true conjunction of minds, sith every man seeketh only himself, and his own commodity. Therefore the peace, which is here spoken off, is the peace, which hath place among the brothers of one and the self same Father, that is to sape, the very true children of God. For God, though he be the author of all mankind, yet he counteth them only for his Children, that worship and fear him as their Father, and love all other, as themselves, for his sake: because they know that this is a thing acceptable unto him. Now this peace among these kind of men, that is to say, the true and sincere w●rshippers of God, is a thing most excellent, most profitable, and most pleasant upon earth, which David so commendeth first of the Adjuncts: and then following it more at large, he illustrateth it with a double similitude: whereof the former is contained in the second verse, and the latter in the third. This agreement, saith he, among such men, is like precious ointment, poured so plentifully on the high Priests head, that it ran down to his beard, yea even to the border of his sacred garment, wherfrom there issued a most sweet smelling savour and perfume. We are to note that howsoever David here nameth Aaron, who was dead long before: yet it is taken for the high Priest, because Aaron was the first high priest among the Israelites: even as the Latins of Caesar, do call all their Emperors Caesar's, that is to say, Emperors. But it is well known out of the holy Scriptures, that the high priests in times passed among the Israelites were anointed with Oil, when they were consecrated, as saith Moses Exod. 29. And that external oil, was a sign or token of the heavenly gifts, wherewith God adorned them to the executing of their function. Which oil, being most precious, was in such plenty poured on the head of the high Priest, that it ran down to his beard, yea even to the skirts of his clothing, insomuch that he was all over besineared and perfumed with it. And so great was the smell, and so pleasant the odour of so precious an ointment, that all that were present, were after a sort also perfumed therewith. Nay further this belonged to the whole people of Israel, whose Priest was anointed in the behalf of all the people, to the end that he being accepted with God, might reconcile the people unto him, and consecrate them by his ministry. And all these things were a certain shadow and figure of Christ, and of all Christians. For Christ was anointed, not (pardie) with that external and visible oil, but with an other, to wit, a Heavenly, & the same by infinite degrees more precious than the former. Therefore David, Psal. 45. saith, that he was anointed with the oil of gladness above his fellows. For why? he was endued with the Holy-ghost above measure: Yea the fullness of the Godhead dwelt in him verily and indeed, and, in him are all the treasures of knowledge and wisdom, as Paul saith to the Coloss. of which gifts he maketh all those partakers, that draw nigh unto him by faith. For to this end received he those things of the Father that he might communicate the same unto us, which also he most willingly doth, as being most desirous of our salvation. This Oil therefore runneth down from Christ the head, first to the beard, that is to say, to the Prophets, Apostles, Pastors, teachers, than also to the whole body, so as there is no part or member thereof, which is not watered and moistened with it. For it goeth down even to the very border of his garment▪ For why? he endueth us with his holy spirit, to the end that being made one with him, we might be partakers of all his benefits, and especially of his righteousness, which he bestoweth on us, in pardoning and forgiving all our sins, that being freed and delivered from Satan, the world, and the lusts of the flesh, we might serve him purely and sincerely all the days of our life. And from hence doth spring that Peace and concord, which is entreated of in this place. For why? if we be so engrafted into the body of Christ, that we are his members, how should we disagree among ourselves? how should there be broils, hatreds, and contentions amongst us? And if there be any, that are delighted with wars, brawlings, and disagreements (as doubtless there are over many such in these our days) then sith it manifestly appeareth that they do contemn this most precious ointment, nay they tread Christ himself, and his blood, wherewith they were washed, under their fate, we ought in no wise to follow their example: but among us there ought to be one mind, one will, and one consent, because we are all sprinkled with one ointment, and members of one Christ. Which if we do, there will flow so sweet a smell, out of this concord and agreement of ours, and so gracious a savour both to God and men, and so pleasant to all good people, and to ourselves especially so wholesome and good, that we shall find it to be true by experience, that concord embraced and retained among brethren, is like unto that most precious ointment, wherewith the high Priest was perfumed: so as we may justly cry out with David, How pleasant a thing is it for Christians to hold and entertain Peace among themselves. The other similitude is taken from the Dew, wherewith the mountains, and barren fields are moistened, which by this means are made batsome and fruitful. As therefore the heavenly dew, which falleth upon the mounts of Hermon and Zion, maketh them fruitful: so this same Peace and concord among the godly, maketh them fit to every good work. The chief fertility of mountains cometh from the heavenly dew, wherewith they are watered: which hath place chiefly in judęa, especially if it be compared with Egypt. ●o● Moses speaking of judęa, saith, that it is not like unto Egypt, which is watered and made fruitful by the river Nilus: but judea saith he, waits daily for rain from heaven. The former similitude taught us, that concord among the godly is a thing pleasant, & exceptable, both to God and to all good men, as a precious ointment. But this other telleth us further, that concord is fruitful, profitable, and good, because that it maketh men, otherwise barren, to become fruitful: even as the dew by watering the hills, causeth them to bring forth fruit. Therefore by these two similitudes is declared and set forth, that which was said in the first verse, that peace and concord is a good and a pleasant thing, to the end we might be the more stirred up to embrace it, and evermore to hold it fast amongst us. As therefore the hills destitute of moisture, except they be watered with the dew of heaven, must of necessity whither and wax day: even so, unless men do worship God according to his will, and do nourish peace also among themselves, it cannot be but that they shallbe like a field that is withered, and destitute of all moistness. For why? except this thing be propounded as a principle in the first place, the whole life of man must of necessity, become wretched and miserable. For by discords all things are masted and consumed. Nay this Similitude declareth, that unless we do with all care and diligence, labour and endeavour after peace, we cannot do any thing, that is pleasing to God, neither discharge our duty to men. And therefore, if so be we would please God aright, if so be we desire to profit our country, from whence we are, and the Church, and to live a godly and pleasant life, we must labour to come to this point, that being watered with this heavenly dew, we may seek and ensue Peace, which will bring all these commodities with it. Except therefore we willbe content to be as fruitless and barren grounds, and to leave off the execution of our charge and function, let us love and make much of peace. There remaineth now the reason, which is the foundation of the whole Psalm. For God saith he, poureth plentifully his blessing upon those, that tender and regard Peace, and rewardeth them with eternal life. For why? if the ●ace stand thus, that is, if God heap all manner of good things upon the peace makers, and giveth life also unto them: then, how good and how joyful a thing is it, for Christian men to keep and conserve peace among themselves? For this is even like to the most precious ointment, where with the high Priest was in times past perfumed: and to the heavenly dew, wherewith the mountains and fields, being other wife barren, are made fat and fruitful. Where or who is the man, I pray you, that would not be glad to have his part in plenty of blessings, so as the same were not frail, & transitory, but sound and perpetual? but by this means every man may obtain his desire. Who is he, that would not long for life, and the same permanent, yea everlasting, so as the self-same were also blessed and happy? but this is the way, whereby all the godly do attain unto that life, worthily wished for of all men, as the high and sovereign good of man: If so be they fearing God, will cherish & maintain peace, and hold fast the same, as it were with tooth and natle: and if it offer to slip from them, will the rather follow hard after it, that they might keep it still: and as for discords, brawls, strifes, tumults, & wars, will endeavour to avoid them, as David himself did, and admonisheth them to do especially in this Psalm. For on such kind of men, as upon David, God is wont to pour his plentiful benefits, and to bless them. Notwithstanding the good things, whereof mention is made here, as also long life, seem in this place to be understood of those things, which a man may enjoy in this life. For David saith that such persons, as will make much of peace as becometh them, shallbe blessed in this life, which he promiseth to be prolonged unto them. True it is indeed: but yet these good things wherewith the goodly, whilst they live here, are blessed of God, are as a certain pawn or pledge of the eternal benefits, which they after this life, shallbe partakers off: and this long lasting life, which God promiseth to them that fear him, is as a certain earnest penny of the life eternal. Whereby it appeareth, that God will become gracious to good men that do diligently procure peace, whilst they live here, both in this lift, and in that which is to come: that is to say, he will evermore be a God, and a Father unto them. For Godliness hath the promises, not only of the life to come, but even of this life also. Whereupon David Psal 17. saith, that he was oftentimes upholden with this hope in the midst of his dangers, namely for that he was persuaded, that he should before he died, enjoy the good gifts of God, even in this life. And therefore, if so be, we will, without the loss of the life to come which is eternal, live commodiously here upon earth also, and enjoy the benefits, which are here to be had, than this is the only ways, that we serve God sincerely, and keep peace among ourselves. Many there are, when being deceived with the pleasures of this short & transitory life (if at least they be to be taken for pleasures) do utterly forget the blessed life to came, and so, that they may live at ease here for a small time, lose the best and most singular benefits. We by treading in this path, may both enjoy these here below, and yet not forego those that are eternal. Let us tender and embrace peace, and God will bless and enrich us with his benefits, both in this life, and in the life to come. Wherefore go to, my dear brethren, let every one of us be persuaded, to maintain peace among ourselves, and by all means possible to hold it fast, yea though it were ready to be gone from us. For why? it is meet and convenient for us so to do, if we wilbs the Children of God, seeing God, who is the author of the true peace, doth in so many places of the holy Scriptures commend the same unto us: seeing Christ himself doth urge it: My peace, saith he, I give unto you, my peace I leave with you, and hereby shall all men know that ye are my disciples, if ye be at peace among yourselves: sith David being so notable both 〈◊〉 King and Prophet of God, doth in this place require it of us: and showeth, that it will be a thing most profitable, commodious, and pleasant for us, as we have already seen. Paul to the Ephes. 4. exhorting the Christians to this purpose, setteth down many things whereby we are tied and linked among ourselves. Study, saith he, for peace, and keep it. For ye are one body, there is one spirit, one hope of your calling, even eternal life, which ye all ensue, one Lord, one faith, one baptism, one God and Father of all. All these things, which are rehearsed of the Apostle here in this place, are certain bands of peace among Christians, the which if any man violate peace, he doth utterly break in sunder. And therefore contentious persons, and such as are given to quarreling and brawling, do tear in sunder that sacred body whereof we are all members, and subvert our hope, they separate Baptism and Faith, they break the unity of the spirit, and are injurious, and Paul saith here, against our Lord jesus Christ, yea against God, even the God and Father of us all. Therefore God, the author of all peace, to the intent he might the more commend the same unto us, and draw us by all means possible unto it, would have some resemblance of peace & concord to shine forth in every thing, and nothing in this whole world to stand fast without it. So are things above with things beneath, heavenly things with earthly, by a certain friendly agreement joined and knit together. The heavens do shed forth their wonderful force and power into this low region wherein we dwell. The Sun also and the Moon with the rest of the Stars d●● serve to the uses of men: the Earth tempered with the heavenly dew and heat of the sun, bringeth forth her fruits yéerelye unto us. Where is there greater contrariety or disagreement, then between moist and dry, cold and hot? and yet the Elements, wherein these things be, do friendly communicate one with an other, and are by this means preseruch, that should otherwise shortly perish. The sour humours in our natural bodies, are very repugnant one to an other: but again they agree so well together, that of them, being conjoined and well disposed among themselves, dependeth our good and perfect health. If any of them do at any time vanquish, and consume other, then immediately from thence do diseases issue and come forth. And therefore being at odds between themselves, they yet agree together to our health and welfare. So in countries, Commonweals and Cities, there are divers and sundry degrees, whereof some seem to be opposite, and clean contrary to other, and yet without them could not the Commonweal stand or endure. For all of them together preserving every one their several estates, are the cause of the welfare and continuance of the Commonweal. The like is to be thought of the Church of God, wherein there are divers functions and offices. For there are Apostles, saith Paul, Prophets, Evangelists, Pastors, Teachers, and others. The self-same also is to be said of this University, where there be some that govern & bear rule in every College, yea in every Chamber: other some, over whom there do rule & govern: there are some that do teach, and some that are taught: some that serve, and some that are served. These seem to be contrary one to an other and opposite: but yet in this opposition and contrariety, there is a marvelous consent and agreement, whereof dependeth the state and dignity of this University. And this if I might stand further to prosecute, should be found true every where, that By Concord small things do increase. For God, who is the author of peace and concord, will have it thus, and hath appointed it so to be, to the end we might have a certain representation of his divine nature in every thing, whereby we might the rather be alured unto peace. But if it fall out otherwise, and that this most sacred agreement of things among themselves be interrupted and broken, then will follow forthwith a horrible confusion & desolation of all things. If the Heaven answer not the expectation of the Earth, if the Earth tilled by man's labour, should disappoint the husbandman of his hope, we must of necessity perish for hunger. If any humour prevailing and superabounding in us, should destroy and consume the rest: thereby would diseases first, and then death immediately follow. If in the Commonweal the poorer be oppressed of the richer, the weaker of the stronger: or if such as be in subjection, refuse to bear the yoke of government: if in the Church, if in the University they that rule, rule not well: or, if others suffer not themselves to be ruled by reason, as in a household or family, then will there follow forthwith of necessity ruin and destruction. For no less true also is this, that By discord great things are diminished and brought to nought. Which saying Christ himself cenfirmeth, when he saith: Every kingdom divided against itself, and every house divided, shallbe desolate. For as by Concord small things do grow, so by Discord great things decay, and at length come to nought. Sith then these things are thus, right dear and well-beloved brethren (for there is none of us all that makes any question of the truth of this matter) it is our parts and duties always, and with all care and diligence, as much as in us lieth, to keep and retain peace both among ourselves, and with all men. This thing doth the mighty God require of us, even he that is the prince and governor of this world, whose Children we glory to be called, looking for eternal life and glory from him. This doth Christ require, whose members we are: this doth David, this doth Paul earnestly crave at our hands: unto peace and concord all things both above and beneath do invite us: this thing the good estate and prosperity of the Commonweal: this the safety of the Church: this the honour and dignity of this University, which is as your dear mother, do require: this the Founders of your Colleges, who have erected unto you these so sumptuous and stately buildings, and enriched them with such ample revenues, that there are scarce any in all Europe, to be compared with yours, do crave of you, if ye would hear their voices, being now dead, wherewith they exhort you all together, with one consent to peace and concord For by this practice and exercise of peace and concord amongst us, shall the dignity of this University always exceedingly flourish, to the glorious increase of this kingdom, and Church of almighty God: which end they propounded to themselves, when they provided these so commodious places for you. Go too therefore, my brethren, and like as in musical instruments, we see the strings of a Harp or Lute distincted one from an other by divers sows, according as they are either greater or lesser, and are more or less strained or stretched, to make sundry notes and tunes: but yet so, as all do very well agree among themselves, and yield a most sweet and pleasant harmony to the hearers: Even so let all, as many as have repaired hither for learnings sake, or that have charge over other, either privately or publicly apply all possible diligence, that standing in awe of God our heavenly father, and of Christ his Son our Lord, they may so nourish peace and concord, that from hence may issue forth a most sweet savour and perfume, which to God especially, which to the Prince and Nobles of this Realm, which finally to all good men may be gracious and acceptable, and to us all healthful and wholesome. Sermon. II. Psal: 15. 1 A S●ng of David. O Lord, who shall dwell in thy Tabernacle? and who shall rest in thy holy Hill? 2 Even he that walketh uprightly, and work th● righteousness, and speaketh the truth in his heart. 3 He that standreth not with his tongue, not doth evil to his neighbour, nor receiveth a false report against his neighbour. 4 In whose eyes a vile person is contemned, but he honoureth them that fear the Lord: he that sweareth to his own hindrance, and changeth not. 5 He that giveth not his money unto Usury, not taketh ●eward against the innocent, he that doth these things shall never fall, or, shall never be moved. Having changed courses with the worshipful M. Doctor Chaderton, I have taken upon me the charge of this days Sermon wherein God so assisting, I am to expound the 15. Psalm, which you, my dear brethren, have heard me now to read. The author of this Psalm, as appeareth by the title, is David, a man in Israel, that is to say in the Church, most famous and excellent, as he that was King of Israel, and a notable Prophet of God, and in many other respects also, a type and figure of Christ himself. And therefore this Psalm is worthily commended unto us by the Author of it, to the end we might be the more heedful to understand the things, that shallbe propounded by so rare a man, and to transfer them to the use of our life: especially sith he, being taught by the Holy-ghost, had and wrote these things for all our instruction. There is also an other special cause, where through we ought no less to be moved, to show ourselves attentive and teachable, namely for that David in this place, doth of purpose handle and unfold a question, which of all, that ever could be handled, is the weightiest and most profitable: and that is, by what ways or means mortal men, may after this miserable & transitory life, attain to the happy and blessed life eternal. We do all naturally covet life, and that not of every sort, but blessed: and blessed it cannot be, except it be eternal. For if so be a man should live a life here sequestered from all evils, and flowing with all manner of good things and delights, and yet death continually hang over his head, whereby he might be deprived of all those things, how could he be blessed, being in a perpetual fear of most weighty matters? And this so vehement a destre of eternal life, being graffed into men by God, declareth the immortality of our souls, and that there is another life, after this life, to come: for otherwise it should be settled in men in vain. And therefore in this point almost all have always agreed, as appeareth by the books of the Philosophers and Poets, which have spoken and devised many things, of the other life after this: but as touching the way, that leadeth unto it, there have always been great and grievous contentions among men, some affirming one way to the wood, and some an other, and every one with tooth and nail maintaining their several opinions. And from hence have hatreds, debates, persecutions, wars, and so many horrible slaughters of men, both often been broached in times past, and at this day are broached in many places, whilst each man will enforce other, to embrace his opinion touching this matter. If there be any therefore, of so great credit and authority among all the rest, that candecide this question, touching the way to eternal life, which all do so much covet, so as he may put an end to murders, wars, troubles, persecutions, and lead men to the life, which they long for, without error: doubtless he may seem to be the only odd man of the world well worthy to be heard of all with most diligent attention. But David seemeth to be such a one, sith it is manifest, that he was so notable a prophet of God, and a man so dear and acceptable unto God. If so be therefore he hath at any time, or in any place, uttered his mind & given sentence touching this controversy, it ought to go for payment, and no more doubt to be made of it, then of a heavenly Dracle. But surely he in this Psalm, meddling with an other matter, taketh upon him of purpose to ha●●●ls this only question, and being taken in hand doth so exactly decipher and unfold the same, as that no man, unless he will himself, if he mark him well, need to err or he deceived about it. Therefore let us with clear and resolute minds hear him, expounding this matter unto us. In the first verse of this Psalm, he propoundeth the Question: and being propounded he then after unfoldeth in the verses following, and finally concludeth it in the last Thus then he putteth it forth, O Lord who shall dwell in thy Tabernacle? and thus by and by with a greater vehemency, he repeateth to the greater attention, though in words somewhat altered, saying, Who shall rest in thy holy Hill? And this thus propounded he layeth out afterward by many effects, in this sort: Even he, saith he, that walketh uprightly, and worketh righteousness and speaketh the truth from his heart: he that slandereth not with his tongue, nor doth evil to his neighbour, nor receiveth a false report against his neighbour: he that setteth not by a vile person, but honoureth them that fear the Lord: he that sweareth, and carefully performeth his oath: he that neither giveth his money to Usury, nor perverteth iudgementhy taking reward. Thus the question being decided he concludeth. He that doth these things, saith he, shall never be cast out of the house of God. Now then it is manifest, which we said, that David in this place undertaketh of purpose to handle, and unfold this Question. Therefore it remaineth, that we hearken unto him with all diligence, to the end, we may perceive what he saith, and what his meaning is: for which cause, we will now prosecute every thing somewhat more at large. The Question he propoundeth first of all with a certain exclamation, to the intent, he might bewray the greater affection of his mind and stir us up the more to attention: but he propoundeth it (which might seem very strange) not to men, as he ought to have done, but to God. O Lord, saith he, who shall dwell in thy Tabernacle? because men pervie in this case are blind, and God is only the fit judge. And therefore that this so weighty a question might with the greater authortrie, be determined, David would dispute it in the presence of God himself, and before his judgement seat, that we might be given to understand, that the thing which is here uttered, is the certain, undoubted Oracle of God. For this cause therefore, letting men go, who are too too much blindfolded, especially in this matter he calleth God himself to witness, or rather to be the judge of this controversy, as if he should say: O God, I now appeal unto thee, that thou being my witness and judge, I may teach men, which is the certain and undoubted way to eternal life, touching the which all men upon earth do so greatly strive among themselves, all generally coveting to have it, but the greatest number going astray from it. And we are to mark, that in both the members of this first verse, David setteth before us the heavenly and blessed life in the Tabernacle, and in mount Zion. For he doth not demand, who shall one day enjoy everlasting life in heaven: but who shall dwell in the Tabernacle, that Moses had erected among the Israelits: and abide in that holy Mountain. But all is one in effect. For why? that Tabernacle, and that mount Zion was a figure of the heavenly Tabernacle, and of eternal life, as appeareth by infinite places of the holy Scriptures. And that this is so to be understood, may appear by that, that, if he had meant only of the outward Tabernacle and Mount, he would not have asked, who should dwell in them: For they were appointed to the jews, and it was lawful for all, aswell good as bad, to be conversant in them. But David putting a difference between the good and the evil, and respecting the end of the Tabernacle erected, & considering mount Zion after a spiritual manner, demandeth who shall rest and abide there. For he that by faith frequented that Tabernable and mountain, was sure to be partaker of the life eternal and heavenly, whereof these were types and figures on earth. Therefore it is all one as if he had expressly demanded, who should be partaker of eternal life. Which Question afterward he expoundeth at large, that is to say, by eleven sundry effects drawn from him that earnestly endeavoureth after the same blessed life. Every of which are of us to be weighed, but yet so, as, having regard of the place and time, we may briefly teach them, which otherwise if the time would suffer, were well worthy to be longer stood upon. In the first verse therefore, wherein he beginneth to unfold the question, he saith, that he shallbe partaker of the heavenly life, that so long as he liveth, this short and transitory life here upon earth, doth so behave himself, that he becometh sound and upright, and embraceth continually righteousness & truth. Which words are general, and have a very large signification, insomuch that they may contain even the whole perfection of the Law. That may be called sound or upright, and is so in deed, which cons●steth of all his parts & members, and hath no one jot of them wanting. So that man shallbe of a sound and incorrupt life, which every where and at all times, whatsoever he saith or doth, so behaveth himself, that for God's cause, whom he entirely loveth and feareth, he never departeth from his duty, that is from the duty of a good man, so that he is, Integer vitae, Scelerisque purus. In life unattainted, & with sin unacquainted. And therefore God, who loveth this integrity, making a covenant with his servant Abraham, requireth of him, that he be perfit before him. And that the word righteousness is general, it is well known to all, because righteousness containeth in itself all virtues, and the whole nature of upright dealing and of the law of God. Which also may be said of verity and truth. But yet in this place, these things seem rather to be referred to those duties, that we ought to exercise towards men, as appeareth by the whole sequel of that that followeth. David therefore saith, that he, which aspireth to the heavenly life, aught to frame and lead his life sincerely, and to behave himself without all fraud and guile towards others: and so to exercise just dealing, that he hurt none, but profit all, rendering to every man that which is his: to be no dissembling or crafty person, but to speak the truth in his heart, that is, his tongue to consent with a pure and sincere heart, and to do nothing subtly or deceitfully. For in this wise must they behave themselves, that march toward that heavenly and blessed life. Now in the verses following, he passeth on to some more special points, lest this, which he had said in general, were not sufficient and plain inough-to teach us, and to bring us to the scope of his intended purpose. Therefore he addeth, that he shall dwell in the house of God, that hurteth not the good name or fame of his neighbour, nor that doth, or suffereth to be done any evil or reproach unto him. For here of things divers and disagreeing, things also disagreeable are to be understood. As therefore in the verse next before he declared, with what virtues he should be adorned, that would dwell with God: so now he telleth us, from what vices he must be free, and decked with virtues, contrary to these vices: as that he must not only not hurt any man with his tongue, but must carefully tender & further every man's credit: he must do evil to none, but good to all: slander no man, nor aid him that doth it, but rather resist him. The first thing therefore that is spoken off, is touching Detraction or slander, which is not lightly to be passed over, because we do so easily fail in this point. For the good name of a man, as saith Solomon, is a precious thing to every one, and to be preferred before much treasure, insomuch that it is no less grievous, to hurt a man with the tongue, then with a sword: nay oftentimes the stroke of a tongue, is grievouser than the wound of a spear, as it is in the French proverb. And therefore the tongue must be bridled, that we hurt not in any wise the good name of our neighbour: but preserve it unto him safe and sound, as much as in us shall lie. That which he addeth, touching evil or injury, not to be done to our neighbour, is like unto that which we have seen already, concerning the working or exercising of righteousness. He would have us therefore so to exercise all up right dealing, that we might be far from doing any damage or wrong to our neighbours. And by the name of neighbour, is meant every man and woman, as it is plain and evident. For we are all created of God, and placed in this world, that we might live uprightly and sincerely together. And therefore he breaketh the law of human society (For we are all tied and bound by this law of nature) that doth hurt or injury to an other. The third member of this verse is, nor that reproacheth an other, or, that maintaineth not a false report given one against an other: which latter particle seemeth to be the better, sith he had spoken before expressly, touching the good name of an other, not to be hurt or wronged with our tongue. To the which fault this is next in degree, wherewith we are too too much encumbered, and which we scarce acknowledge to be a fault, when we further and maintain the slanders, devised and given out by an other, against a man, either by hearing them, or by telling them forth to other, as we heard them. For why? it seemeth for the most part to be enough for us, if we can say, that we feign not this or that, nor make it of our own heads, but only tell it forth, as we heard it of others, without adding any thing of our own brain. But as oft as we do this, we fail in our duty doing, in not providing for our neighbour's credit, as were requisite for the things, which being uttered by others ought to be passed over in silence and to lie dead, we gather up, and by telling them forth disperse them abroad, which whither it be a sin, or no● when as we ought by all means possible to wish and do well unto our neighbour, all men do see. And therefore thou that travailest toward eternal life, must not only not devise false reports, and slanders against other men, but also not so much as have them in thy mouth being devised by others, neither by any means assist or maintain them in slandering: but by all honest and lawful means, provide for the credit and estimation of thy neighbour, so much as in thee lieth. The two effects that follow, to contemn the wicked, and to honour the godly, are opposite the one to the other. But the former may seem not to be sufficiently beseeming to a godly man. For why should he contemn or despise others, that is commanded by all means to care for the credit of others, as we heard even now? Nay a godly man, letting others go, aught to search into himself, and to accuse himself, but not to judge of others. But this saying of the Prophet, is to be under stood, rather of the faults then of the person. As every man therefore is to be loved, so are the faults of every man to be hated of the godly. For so is God himself, whom we desire to be like unto, that we might dwell with him, affected & disposed. For why? he hateth no man, nay he hateth nothing at all in this whole universal world, but only sin. For he is the author and preserver of all things, that be: and therefore doth good, and wisheth well to all: only of sin he is not the author, but the free and unconstreigned will of man and Satan. Notwithstanding God doth so greatly hate sin, that by reason thereof he doth sometimes neglect and forsake men, yea and have them in contempt. So then a godly man hateth no man, nor contemneth any: but yet notwithstanding he dislyketh sin in sinful men, and that he slicketh not to let them perceive, either by reproving them, or by shurming their company, or by doing of some other thing, whereby they may know that they are misliked of good men for their enormities, and see themselves to be contemned of others, for their wicked and ungodly life. A good man therefore must not flatter the ungodly in their ungracious attempts, but must freely declare, that he disalloweth their course and conversation. Again on the other side, he must honour them that fear God, of what state or condition soever they be, which is no common virtue. For aftetimes it falleth out, that such as will ●●●e Christianly are despised and laughed to ●●●me of others. If therefore there be any that 〈◊〉 them worthy of their friendship, or fa●●●● 〈◊〉 of any honour, they are very few: 〈…〉 any that account them for good 〈…〉 of commonly show them 〈…〉 they should fall in●●● 〈…〉 that is earnestly affected with the fear of God, saith David, and desireth to dwell with him in his Tabernacle, will love, yea and honour good men, though they be poor & abject, and though they be despised of others, setting before his eyes the will of God rather than the vain glory of men. For so is God himself affected towards the Godly, whom the world despiseth, and which are many times destitute of things necessary, whereof others have plenty: and Christ himself, who is the image of his Father, showing that be hath no less care of them, then of himself, saith of them, That which ye have done to these, ye have done to me: making account of it as of his own, whatsoever is do●n for the godlies' sake, that are here wronged and oppressed. Next he addeth, That he will also keep touch, or perform that which he hath sworn. But this hath some difficulty: for some translate the words of David thus: he that hath sworn to do hurt, and changeth not, and they expound it, He that hath sworn to do any thing, whereby he is like to sustain loss or damage, and yet changeth not his purpose. But this exposition serveth not for those words, for to swear to do hurt, is not to promise any thing, that shallbe hurtful to him that sweareth. Rather, to swear to do hurt, and not to change, were, to promise to do some evil, and to do it: which agreeth not to this place. The translation of the 70, Interpreters, hath a most fit sense, He that sweareth to his neighbour, that is, to an other, and changeth not, but performeth his promise. But the vocal points seem to be against it. For 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by Patach, which the Prophet useth here signifieth, Evil: but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by Tseri, and Patach, a neighbour. But, if it be true, which learned men, and most skilful in the Hebrew tongue, affirm, and confirm by reasons, that those vocal points or vowels, were added to the Bible four hundred years after Christ: at the time, wherein those 70. translated the Bible, in this place were only these four consonants 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And therefore they well translated it, to his Neighbour. Wherefore I see no let, but that we may stand to their judgement. Further, albeit we admit the said points, yet may those two, Tseri, and Patach, be contracted into Patach so at 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 may stand for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 oftentimes happeneth, in stead whereof, we read most commonly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, as in Exod. the last chap. vers. 10. where both are read together: and the like is to be seen in the same Chapter, and else where oftentimes. Yet if any mislike of this, he may do it for all me. The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 may be turned, to hurt or evil, and then the sense will be this, he that sweareth unto evil, that is, to his own hurt or hinderace, and changeth not. Which words will have all one sense in manner with these 70. For whatsoever it be, here is commended unto us faithfulness and constancy in covenants and dealings, from the which we must not start though it be to our own hurt and daminage. The last verse, containeth yet two things, whereof the first is, that he giveth not his money to Usury: touching which point, many things were to be spoken, if the time would suffer: but we must be content with a few. This then is the meaning of the Prophet, that albeit in the Common weal by reason of the sundry affairs and dealings of men among themselves, and the use of money so manifold, and necessary for the traffiks of men, and that almost in every contract and bargain: albeit, I say, for these and such other like causes, it is plain and evident, that all gain, which is gotten by money, is not to be condemned: yet a godly man must take diligent heed, sith there is also so great and many abuses of money, lest he abuse his money, to the hurt of his neighbour: as it is an usual practice amongst rich men and some of the greater sort, who by lending, or by giving out their money to usury, are wont to snare and oppress the poor and needier sort: as they commonly are wont to do, who sitting idle at home, make merchandise only of their money, by giving it out in this sort to such needy persons, altogether for gains sake, without having any regard of his commodity, to whom they give it, but only of their own gain. For by this craft they easily get many into their snares, whom they do not only bite, which is meant by the noun 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 nashac, which David useth, but also devour and spoil. But the true worshippers of God are far from this wickedness, seeing they embrace others with true brotherly love, neither will they do that to any, which they would not have done to themselves. Which rule, in human affairs and contracts, is diligently of us evermore to be observed, if we will live uprightly as becometh us. Now there is one only remaining, nor taketh reward, saith he, against the innocent: that is to say, he is not moved either for favour, or flattery, or any other cause, to pervert judgement: which I tabe not to be restrained only unto Magistrates and judges, seeing he describeth here the life of a godly man in general. For even all private men also, do sometimes either by request speak their mind, touching many controversies, risen among their equals: or else not requested, do give sentence of this or that controversy between others: and many a one oftentimes through mere envy, hatred, or favour, do hurt this or that party, and pervert judgement. Christian men therefore, whither they be Magistrates, or private persons, ought never at any time to be won, either for hatred, or for favour, or rewards, to deface the truth in judgement, that so judgement might be perverted, but they must evermore give all diligence, that the truth may prevail, and that judgement be given for the innocent party. And therefore are the things, wherein David saith the godly do exercise themselves all their life long, and this one thing they set before their eyes, even that they may serve and honour their God, of whom they look for eternal life, in loving and helping their neighbours, as he commandeth. Therefore these things being set down, he concludeth the question, which he in the beginning had propounded: He that doth these things, saith he, shall never be moved, that is, He shall remain for ever in the house of God, and never be cast from thence, as Ishmael, that mocked Isaac, was cast out of Abraham's house with his Mother, wherein yet Isaac abode, and obtemed the inheritance. Thus therefore the godly, which will frame their lives after this rule, shall dwell and continue in the family of God, and so obtain the heavenly inheritance. For why almighty God loveth such kind of persons, as desire to he like unto him, and acknowledgeth them for his own, and blesseth them, rewarding them with eternal and everlasting life: the which if we suppose that there be any, as we profess in the Creed, that we believe eternal life, if we earnestly endeavour to come to it, then must we so behave ourselves here, as we may be partakers of it. Yea we must even here begin that heavenly life, and upon this earth, even now imitate and follow our Father, which is in heaven, and as Christ himself admonisheth, he perfect, even as he is perfect, doing good to all, as he doth, which so mercifully granteth the use of his sun, and rain to all, yea even to his enemies. For, he that doth these things saith David, shall never be cast out of the house of God, but shall dwell with him for ever. Here perhaps some man may marvel, when he shall see David in so few words, thus to determine this Question, touching the way to eternal life, for the which there are at this day so many and great controversies among men. But, if he would heedefullye weigh and consider, that the whole worship and service of God, consisteth in the love of God and of our neighbour, as it is prescribed in the Law, he should cease to marvel. And therefore this question might yet in fewer words have been discussed: but for our sake David would stand the longer: whereas Christ, entreating of the self-same matter, requireth only the marriage garment. For when he came to visit the guests that were bidden to the wedding, which were now busy in taking their meat, he only ca●r him out from the banquet, that wanted his wedding garment. And that is nothing else undoubtedly, than the sincere knowledge of many hard and difficult matters, as it is commonly thought to be, to the which Countrymen, women, and poor people, that get their living by continual labour, cannot attem unto, which yet, as Christ and Paul do witness▪ are more apt and near to eternal life, than the learned for the most part, or mighty & great men. For why? their poverty and continual travail of their body to get their living, and the ignorance of many things, which are taught in the Universities and Schools, is no let, but that they may love God and their neighbour sincerely, and live without fraud or guile with others, in the fight of God. But yet thou wilt say, there are many things omitted here of David, For there is no mention here of Faith, which only malieth us righteous, and acceptable before God, there is no mention of the Sacrifices, nor of the most sacred Ceremomes, which in the time of David were commanded, and in use nay there seemeth to be no mention made here of the first Table, wherein the worship of God is contained: and not so much as all the precepts of the second Table of the Law have here been set down. For, neither of the honour and reverence towards Parents, and Magistrates, nor of adultery, and some other things, have any thing been expressly touched▪ And therefore it may same that David's discourse is maimed and unperfect, and that this Psalm is not sufficient to determine the said Question, touching the controveisie of Religion, and way to eternal life. These things then, afore we make an end, are briefly at least to be declared, lest any man should think that David hath not performed his promise, and therefore not meet or convenient to rest upon his words. First therefore it is not to be thought, that so rare a Prophet of God, was to fond and foolish, as not to see, what question he had put forth to be handled: or, not to consider of the things, which even now were objected. What then? could he not, or would he not explain this matter unto us? Neither of both can be said of him: but rather in very deed he hath wonderfully and divinely resoluen the Question propounded. And therefore, that those things may be understood, which were objected, this is to be holden for truth, that David in this place, describeth the life of a Christian, and of one that loveth and feareth God: of a Christian, I say, that is not in his own opinion, or by the judgement of other men accounted such a one, but that is approved in the sight of God. For therefore it was, that David in the beginning of the Psalm, directed his speech to God himself, that he might declare and show, that he speaketh of such as fear God in truth, and not of hiporrites. If this be determined and concluded upon, the things that were objected, shall easily be perceived. And, that we may touch that first, which we said, that there are here some things left out of the second Table of the Law, it is not absolutely true. For those things are in the beginning generally set down, in which the points, that are not specially named, are easily contained. For why? to such a one, as is sound and perfect, and that sincerely embraceth righteousness and truth, there is nothing wanting to the observation of the second Table of the Law: no, nor yet of the first if so be we will refer these things also unto that, as in many places we must do. But why, wilt thou say, was not every thing specially and by name reckoned up of him? because, say I, it was neither needful, nor convenient. (For so there would never have been any end) but those things are touched, which being set down, if thou be earnestly affected with the fear of God, and lovest him sincerely, thou canst not be deceived in the rest. For the spirit of God, which shallbe given thee, will so easily and safely direct thee, that thou shalt not go astray from the right path, that is, from the glory of God, and love of thy neighbour. And therefore to a man thus affected and disposed, there was no need, that every thing should be prescribed, because that divine unction doth teach and instruct him in all things. But for all this thou wilt say, that the first Table ought in no wise to be pretermitted, wherein faith and the worship of God is contained, seeing the other without this cannot be observed. For the observation which seemeth to be of this, without that, is mere hypocrisy. For if there were any, which honoured and reverenced his Parents and Magistrates, and committed neither manslaughter, nor adultery, nor theft, and that neither bear false witness, nor coveted his neighbour's wife, nor any thing that were his: yet except he loved God chiefly and above all things, he could not be accounted a true worshipper of God. How then is this foundation omitted? No verily it is not omitted, as we said before. For David here describeth the life & manners of that person, that feareth & loveth God. He declareth therefore how such a one ought and is wont to behave himself with others, whilst he liveth here. That then is not pretermitted, but is set down first as the foundation: and in that very point, doth faith consist, or rather that thing itself is the true and lively faith, which standeth not in a naked and bare knowledge of God (for then were it dead) but the life and efficacy thereof, is that same love of God above all things, & of our neighbour as of ourselves: For except Faith have this in it, it is dead. And this is that wonderful Love and Charity, whereof Paul speaketh. 1 Corinth. 13. or, if ye will, that religious piety towards God and men, which is the mother of all good actions, and by the which Faith worketh, which other wise is dead, as saith james. But why was not this expressly mentioned? because it was not needful. For why? all the jews professed, as we do at this day, that they knew & worshipped one God: but the most of them denied it in their deeds, as it commonly cometh to pass. For it is an easy matter for a man, either by word of mouth, or by outward ceremonies, to profess himself a worshipper of God: but to be in deed that which thou professess, that is to say, to deny thyself, and to renounce this world, that thou mightest sincerely serve God & thy neighbours, is a thing more difficult and rare. Forsomuch therefore as all men and, as in times past the Israelites, so at this day every where the Christians, are wont with full mouth to make their vasit, that they are the true worshippers of God, there was a rule to be set down, by the which all might be tried, least any man should deceive himself, and that the good might be known of the good and so linked together with a straighter bond. Now this could not be fetched from the former Table of the Law, which altogether consisteth thereby in the heart and mind, and requireth faith in God and most high neverence. But in this case all will say, that they are so affected, and albeit they cannot deceive God, yet they ofitimes deceive both themselves and others. That rule than standeth in the second Table of God's Law, wherein a man cannot so easily feign or counterfeit. Thou sayst, that God almighty is thy God, as the first Cummaundement of the first Table doth require, and thou trustest in him: but I, for my part, do doubt of that matter, and cannot tell, whither thou playest the hypocrize, or no. And therefore show me, as saith james, that faith of thine by thy works, which are commanded in the other Table of the Law: prove that thou dost in this wise so greatly love God, that thou canst willingly suffer and do all things for his sake, that thou revenge not injuries done unto thee, but wish well from thine heart, to all, yea even to thine enemies (for so did Christ) because, whilst they vex and trouble thee, they wot not what they do. If thou behave thyself thus, I will believe that thou art the man, whom thou makest thyself to be: but if not, how shall I believe it to be true, sith all men will not stick to say as much, but yet deny it in their deeds: Therefore by this rule our life is to be examined, lest we deceive either ourselves, or others. David then made no mention of the first Table, because all say they believe in God, and worship him: but he touched that, whereby it might appear, how truly they make that profession. For if it were possible to find fire that were cold, or ye that were hot, then might also a man be, as many in these days avouch themselves to be, a true worshipper of God, and yet not love his neighbour as himself, wherein also notwithstanding consisteth the worship and service of God. But that shall never be seen, for it is against nature. Forasmuch therefore as men commonly vaunt of a vain shadow of Faith, & deceive themselves, whilst they brag, that they both know God, and believe in him, not considering aduizedly, what it is to believe in him, nor wherein it consisteth: therefore both David in this place, as also Christ & Paul every where, do urge and require, that this should be showed in the observation of the second Table, that is to say, in the sincere love of our neighbour, wherein for no other cause is the whole accomplisment of the Law said to consist. For, except thou be affected with that fervent love of God, which may draw thee to his obedience, thy Faith is cold, nay dead, as being destitute of her natural heat. Yea I dare be hold to say, that this is not faith, but a vain persuasion touching God, or touching his son Christ, whereby thou deceivest thyself. This true and lively faith therefore, which dwelleth inwardly in the soul, and cannot be seen of man, but of God only, who is the searcher of the heart, is here described by the effects, as it is also in many other places. He that is endued with this Faith, shall do, saith David, the things that are here prescribed, and shall never be cast out of the house of God, because he belongeth unto him: for he is endued with his Spirit. Like as therefore when the earth is set directly & diameter-wise, as they say, between the Sun and the Moon, no man living seeth it with his eyes, neither can see it, but God discearneth it apparently: yet we by the effect thereof do easily and most certainly perceive it, by the Eclipse of the Moon: for she is therefore darkened, because that by reason of the Earth put between her and the Sun, she cannot then borrow her light of the Sun: so neither can any man, except God, see the faith of another body, but by the effects. And as by smoke coming forth of a chimney, we gather that there is fire: and, as we certainly perceive and know, that a man is endued with life and soul, whom we see to walk, to speak, and to do those things that belong unto a man, albeit we see not his soul neither indeed can we see it (for it cometh not within compass of our sight) even so we Faith by her effects. And on the other side, as if a man would persuade us, that there were fire, where there is no heat, or that there were life in that carcase, that in no wise moved, felt, or breathed, we would steadfastly deny it, and that truly: so, he that saith he hath faith without this divine heat, that is to say, servant love of God, and without this vital spirit of faith, is deceived, neither is any credit to be given unto him: for this cause therefore it is, that the Holy ghost every where in the holy Scriptures, bringeth men to this point, as David doth in this place that they should not deceive themselves and others: for indeed there cannot be a more certain testimony of faith, which is not seen with the eye, and whereof all men do boast, then by the effects thereof, and good works of all which she is the Mother: and therefore to her, as the cause, is worthily attributed the dignity and glory of righteousness, but yet so as it be such as we have said, to wit lively, and working through love. For otherwise neither it, nor any thing that cometh from it, shall any way obtain righteousness: but shall only be mere hypocrisy, or else a vain knowledge in the mind of some God. And therefore they are deceived, that think themselves to be Christians, in what Church or congregation soever they be, except they walk in the way, that is here prescribed of David. But what shall we say of the Sacrifices, and Ceremonies, that in the time of David were in their full force and strength, why doth David make no mention of them? because the godly man knew well enough, that the worship of God consisted not in them, neither Faith, but the outward exercise of faith and God's worship: therefore Psal. 15. he saith, That these outward Sacrifices and offerings do not please God, to wit of themselves, but the Sacrifice acceptable to God, is a troubled spirit, and a broken or contrite heart. Notwithstanding thou wilt say, he that taketh upon him to describe the way of salvation unto others, ought not to omit the Ceremonies ordained of God, wherein faith and religion do exercise themselves. But religiousness & faith is much better and more holy exercised, in the moral duties or actions of the second Table, that is, in helping and relieving of our neighbours, then in any ceremonies, as witnesseth Christ Math. 25. And this shall appear most plainly in the latter day. For men occupied in Ceremonies do commonly mock God, and work deceit, counterfeiting themselves to be other than they be. Which if it were not so, they did very ill, that set forth unto us, the articles of our faith, where there is no mention made of Baptism, no mention of the Lords Supper, nor of the exercising of any other Ceremony. But those holy men, whither they were the Apostles, or other that next succeeded them, knew right well, that those things, were used aswell of the bad, as of the good, and therefore that the true and spiritual worship of God standeth not in them, whereby the good might be discerned from the evil: but in this rather, that thou by a true and lively faith, apprehending the infinite mercy of God, offered unto thee in Christ, mayst so imitate and follow him, that thou mayst become a new man, and so servantly love God, that for his sake, thou mayst bring thyself to nothing, to the end thou mayst serve him and thy neighbour, as he commandeth. For in this point standeth, shall stand, and always hath stood, true and sincere religion: which afterward notwithstanding in divers and sundry cerimontes brought in for our weakness, is exercised and put in ure. But if these things be thus, it is so far off, that this sentence touching the way to eternal life, should be maimed and unperfit, that contrariwise it is to be thought most perfect and absolute, which in so few words setteth down those things, that being set down, and simply (as every man may) understand, all things must of necessity be well and as they should be, insomuch that there is none, that doth these things, but he shall also be partaker of the blessed life to come, or else David is a false Prophet, which no man in his right mind will say. And if this be so indeed, why do men strive so much about this matter and one so cruelly rage's against another▪ verily because such is the curiosity of man's brain, and desire of knowledge, that omitting that, which was especially to be regarded, they all, for the most part, entangle themselves in many and most difficult questions, and will enforce others to be of like mind with them in every thing: and such also is the blockishness of many, that being given to a number of Ceremonies, they will drive and compel others to use and frequent the same. And in the mean season that Wedding garment is neglected, which notwithstanding, if so be we will feast with God, and his Angels, and with all the holy Saints in heaven, is especially requisite. And therefore all men have here, wherein they may safely rest, if they will, and willing they ought to be, if they think meet to stand to David's testimony: they have, whereby hatreds contentions, persecutions, fire and sword, both between Kings and armed Soldiers, and among learned men, may easily be quenched. But if neither Kings, by the authority of King David, nor Learned men, by th'authority of the Prophet David, can be kept within compass of their duties: yet have all the godly in this Psalm, where, in this so great a discord of religion, they may repose themselves, that so they may never, whatsoever encumbrance they suffer of any, be discouraged in their minds, but constantly proceed and persever in the way prescribed them here, which is the Kingly and Prophetical way, certain and assured to that most happy and heavenly life. Go too therefore, my dear brethren, what complots soever bloody men devise among themselves to destroy us: whatsoever contentious persons and common branglers dispute and reason among themselves, let us hold this way to life, described unto us by David and Christ the Son of God, and let us continue in it, persisting in the steps of Christ, that being at length made like unto God, through Christ our Saviour, we may with him enjoy everlasting life. Which that he may grant us (for this is not in our power) we will again most humbly beséche him. eternal God, and our heavenly Father, etc. Sermon. III. Epistle of james chap. 2. 14 What availeth it, my brethren, though a man saith he hath faith, and yet have no works? can that faith save him? 15 For if a brother or a sister be naked, and destitute of daily food: 16 And one of you say unto them, depart in peace, warm yourselves, and fill your bellies: notwithstanding ye give them not those things, which are needful to the body, what helpeth it? 17 Even so faith, if it have no works, is dead in itself. THe place touching Faith is most large and profitable among Divines, and very requisite of every man to be known: for it seemeth that the true and natural knowledge and use thereof alone may be sufficient to the attainment of life. But the same hath been, whither through the ignorance of some men, or wickedness, I cannot tell, but undoubtedly through the craft and subtlety of Satan, so enwrapped with many hard and difficult questions, that the same which was plain and simple, is now become difficult and obscure. We having regard of this place and time, and omitting the questions, which perhaps may be handled more fitly in the Schools, will allege only those things, that shall seem most profitable, to the better information of life, and framing of our manners to the will of God. james in the first of the sour verses, which we have read, propoundeth a question, the which immediately repeating, he setteth forth by the adjuncts: and being thus propounded and set forth, he in the three other verses, by an argument drawn from a Sinulitude, declareth and determineth it. The Question is this, What availeth it, brethren, saith he, If a man saith he hath faith, and have no works? that is to say, Though a man saith that he believeth in God the Father almighty, or also in jesus Christ his Son, and doth exercise this religion in rites and ceremonies, and yet hath no works prescribed in the Law, that is, neither loveth God above all things, nor other men as himself: what good, saith he, shall such a faith do, wherewith he that is endued, shall neither love God as becometh him, nor yet men? But, for somuch as there are many profitable uses of Faith, whereof also we receive some in this life: th'apostle repeateth and enlargeth the Question. Can such a faith, saith he, save a man? to the intent it might appear, that he demandeth not the question here, touching every utility of faith: but of this expressly, Wither such a faith can save a man. And here is propounded and set forth the principal and most excellent fruit of Faith, to wit, the salvation of our souls: which except Faith do minister unto us, it is unprofitable. For the other uses thereof, if this be taken away, shall be of no account: and therefore all, that worship God, do worship him in manner with this hope, that they may obtain of him a blessed and everlasting life. For, albeit the truest and rightest way of worshipping him is, that we may love and worship him, for his own sake, because he is best, and not for any benefit or commodity of our own: accordingly as we love the things that are fair, because they are fair, although we reap no fruit at all by them: yet God applying himself to our capacity, doth every where in the holy Scriptures, and in his divine promises and threatenings, make mention of life and death everlasting, to the end be might allure us unto him, and fray us from sin and iniquity. Inasmuch therefore as all men, which serve and worship God, do from him look for the most blessed life eternal, that is, such a life, as wherein, all evils being utterly abandoned, there is store and plenty of all good things: and the only entry thereunto, and way that leadeth to it, is the way of righteousness, which is perfectly comprised and declared in the Law of God: and this righteousness no man can attain unto by his own strength (for by nature we are all sinners) it remaineth, that faith alone doth give & bestow the same upon man, or else, that all men should utterly and universally perish. Whereupon also it plainly appeareth, that it is only faith, that delivereth wretched men from all evil, and bringeth them to the fruition of that high and sovereign good, so greatly wished for of all. For why? faith alone giveth unto man perfect righteousness, and therefore also eternal life. If so be then faith minister not this profit unto us, it is verily unprofitable, sith men, as I said, believe in God, to the end they might be saved by him. And therefore, if their faith cannot perform thus much unto them, they believe in vain. Th'apostle therefore by repeating the question propounded, doth profitably and to very good purpose demand, whither that faith, that is without works, be of such force, as that it may save men. For if this be true, we ought to be contented with it: but if it be not, either we must seek another way to life, or else we must perish. And therefore how profitable, yea how necessary the true explication of this question is to be known, to all that are desirous of eternal life, there is no man, that seeth not. Now this doth james himself declare unto us in the three short verses following. Yea the very interrogations, whereby he propoundeth the question, seem to contain a secret answer unto it: and, to tell us, what we ought to judge of this question. For this the common course of questioning doth prove. For why? if I should say to some lewd and desperate knave, professing Christian Religion with us, in the use of the Sacraments, public prayers, and sermons, in this manner, thinkest thou that this outward profession of Christian Religion will do thee any good, when as thou hast a filthy and unclean heart? art thou of an opinion that it will save thee: it is even as much, as if I denied it, and said, Doubtless thou art not to look, that this outward profession of thy mouth shall make thee become acceptable to God. So when james saith, What profiteth it a man to say he hath faith, when he hath no works, that is, liveth not by Faith: can this Faith save him that so believeth? it is all one, as if he flatly denied it. And if we take it thus, then by the testimony and authority of james himself, the question shall in this wise be determined, and we are to hold, that by faith, without works, no man can attain unto salvation. And we must undoubtedly stand to the judgement of james, as to that which proceedeth, not from man, but from God. For albeit he was a man, yet because he was the Apostle of Christ, and inspired with the Holy-ghost, that spoke this, which also is agreeable with the rest of the divine Oracles, who, but an unclean person, will call this matter into question? Notwithstanding, lest he might seem willing, to convince and enforce us, by his sole authority, to believe it, he addeth a reason by way of comparison, whereby he so plainly and manifestly proveth the thing to be so: that now he leadeth us, not only by his authority, but also by force of reason, whereunto they willingly submit themselves that are partakers of reason, as it were by the hand to the understanding of the question propounded: And his reason is this: If some poor wretched man were here present, destitute of all things necessary, naked and hungry, to whom some rich and wealthy person would say with all gentleness: Go thy way hence, I pray thee, and take meat, and warm thyself: and yet giveth him nothing for to eat, or whereby to warm himself: though to outward appearance this speech of the rich man seem to be honest and kind to the poor, yet what good doth it to the poor creature that is like to starve for hunger and cold? Nay doubtless it is rather injurious and reproachful against him. Thou seest a man destitute of all things, naked and hunger starved, and thou saist unto him, Go home, take thy meat, and warm thyself: and yet thou knowest him to want all things necessary, as neither having house, to go to, nor meat, to eat, nor clothing, to put on, nor any thing to warm himself withal. Dost thou not mock and deride his poverty? dost thou not alike, as if thou upbraidest him with his poor estate and misery? Even after the same manner, saith james, stands the case, when a man professeth himself, to believe in God the Father almighty, and in jesus Christ his Son. For the speech is honest and good, and in show godly. But, unless such a man love God with all his heart, and serve him as his Father, and for his sake, men also, created after his own image and similitude, so as he may labour to profit all, and tohurt none: this man's external and outward confession of mouth, shall neither be accepted nor accounted off of God: but rather be injurious & contumelious against him. He may cry as loud and as long as he will, O God the father almighty, I believe in thee: and O Christ jesus, the Son of the living God, I believe in thee: when as yet he neither loveth God in good earnest, nor men for God's cause: this belief; as I may so call it, shall profit him nothing at all, saith james. For this faith, that wanteth works, is dead, saith he. For hereupon hangeth the force of james his argument, That which is dead, cannot give life, But faith without works, is dead: Therefore, It cannot give life, neither is it acceptable to God, but rather reproachful unto him: because it maketh a show as though it gave honour unto God, and yet giveth none, but will have him to be contented with the smoke of vain talk and profession, when as he requireth the heart of man, and not words. This is, if I be not deceived, the true and proper exposition of this place: whereby it appeareth (as by many other also) that there is a double or two fold faith of men: the one, which wanteth and is without good works: the other, which floweth and aboundeth with them. The former is said of james to be dead, because it is barren and unprofitable, but this, for that it is effectual and painful, is commonly called quick or lively. The one consisteth either in a certain knowledge of God and in the only skill and contemplation of his divine mysteries: or else in some certain credulous and ignorant opinion, whereby a man supposeth himself to believe that which he understandeth not: and the other resting itself (as ye would say) contented in a simple and sound knowledge of God in Christ▪ is wholly conversant in action, and occupied in well doing. The difference, which is between both, all or the greatest number are for the most part ignorant of, neither do they pass much whither they knew it or no, because forsooth they covet to live to themselves, rather than unto God. And yet this difference not being known nor regarded, it cometh to pass that very many, in stead of the chief and sovereign good, which they desire, do fall into extreme misery, and all because they think themselves to be endued with such a faith, as whereby they may be saved, and so flatter themselves in it, living in pleasure & delight, where in very deed it is only a vain shadow of true faith, and nothing else: in regard whereof we are earnestly to endeavour at this time, that both we may understand this diversity, and also embrace the true and lively faith, if so be we desire to be saved. But thou wilt say, who would think that ever there were any, or there were some such in times past, yet that there should be any at this day so foolish and brutish, to believe, that he shallbe saved by such a faith. Yes verily, say I, there both were some, when the Apostle wrote these things (for otherwise why should he purposely have handled this argument throughout this whole Chapter, yea throughout the whole Epistle, wherein he so greatly urgeth works?) and also that there are many in our time, and perhaps also among us not a few, the saying of Christ being as yet conversant on earth, and speaking of his last coming to judgement, may seem to be a proof: When the Son of man shall come suppose ye that he shall find faith on the earth? Whereby he declareth, that in the latter days faith willbe very rare, and hard to find: but, if all that say, they believe in God, or in Christ and profess it outwardly in Religion, believed truly and in deed, than were there no small number of believers, but a very great company. It appeareth then that to the outward profession of Faith something is required, that it may be true and justifying. Notwithstanding that this may the more clearly appear, we will endeavour to declare it more at large. The jews and Turks do say, that they believe in almighty God, maker of heaven and earth, governor and persever of all things: Yea all Nations in a manner do believe and confess as much. For a man shall find few, that believe not in one God, through those impressions of knowledge, which God hath engraven in men's minds. And this faith is true, as touching the sense and meanig of the words. For God is in very deed almighty, maker and preserver of all things. There faith then is in this respect, not false: no neither is their faith feigned or counterfeit, for because they believe even so, as they speak, neither do their mind disagree from their talk. Therefore their faith is not feigned, as though they spoke one thing, and believed an other: or as though their tongue and heart agreed not together. Nay their confession which they make of God, is our confession. For we confess in the Apostles creed, that We believe in God the Father almighty, maker of heaven and earth. How falleth it out then, that if our Faith be true, theirs should be false and feigned? Shall not then this faith of theirs in God the Father save them? No, saith james: For even the Devils also believe, and acknowledge that there is one God almighty, maker of heaven and earth: and yet for all that they are not justified, neither are they apt to eternal life. No more than also can our faith in God the Father save us. But thou wilt say, we are to think otherwise touching faith in the Son of God, in whom they believe not. For, he that confesseth Christ, shallbe saved, But all Christians, in what place, or of what sort soever they be, whither they be romanists, or other (for I dare not deny the name of Christians to the romanists, sith the learneder writers do confess the Church of Rome, to be the Church of God, but yet a straying Church) all, I say, do with one mouth confess, that they believe in Christ the Son of God, who for the sins of men having taken our nature upon him, suffered, died, and rose again from the dead, ascended into the heavens, from whence also he shall come in the latter day to judge both the quick and dead. And this faith touching Christ is true: neither is it feigned in them: For they do even so think of Christ, as they say they believe. Shall this faith therefore save all that do thus believe, if it want works? No, it shall not, saith james. believest thou that Christ took man's nature upon him, and therein both wrought and suffered what soever was necessary for men's salvation thou dost well, neither believest thou amiss: but the Devils know all these things, and they do no less steadfastly believe them, than thou. What is then required more? Not, that thou shouldest know or believe any more of Christ, as the things, which he said or did, and yet were not committed to writing, the which as john saith, were almost innumerable. Neither shall this stand or go for payment: For why? if thou hadst even all the whole Bible by heart in Hebrew, Gréek, and Latin, & in thy mother tongue: Nay, which is much more and notable, if thou couldst tell the true sense and meaning of all things that are written, and beléevedst them to be most true: yet shalt thou not thereby be saved. For the Devils understand & know the things that are written, and which have been done from the beginning of the world for the salvation of men, and they believe them all to be true: yea and they are in the knowledge and skill of those things undoubtedly above us: and yet shall they not for all that be saved, as james saith here. What is then further required? This perhaps, will some man say, that we believe that Christ did not only suffer, but that every one believe that he suffered also for him. But, what if we falsely persuade ourselves of this, as we are wont to devise & imagine many things of ourselves: what if, I say, some lewd & wicked man an idolater, or manslear would persuade himself, that Christ died for him, as it is like that many in Europe do persuade themselves? Will Christ, for this vain persuasions sake save him? Many, saith Christ himself, in that day shall cry out after this manner, Lord Lord, open unto us: we have prophesied, and cast out Devils in thy name: but they shall receive this answer from him, Depart from me all ye workers of iniquity, for I know ye not. These men persuaded themselves that Christ died for them, and they looked to have had life from him, but this did them no good. What is it then at the last, which is required? works, saith james, which if faith have not, it is dead: and therefore cannot give either righteousness, or life eternal. Notwithstanding, it seemeth that this faith in God, and in Christ his Son, comprised in the Apostles creed, is most perfect & absolute, and that nothing else can further be required. So, say I, likewise doth a painted man seem to consist of all his parts and members, and yet is he nothing else, but a painted man, or the picture and shadow of a man: which also in effect) is to be said of this faith of thine. Or, that we may tarry in the example of james, the carcase of a man hath all the parts and members of a man's body: and yet for all that it is not a man, because it lacketh a spirit saith he in the last verse of this Chapter. So that same faith, saith he, without works, is dead, though he understood and believed the foresaid creed of Th'apostles, yea and the whole Bible beside. But thou wilt say, these things seem to be clean contrary to the doctrine received amongst us, and to the writings of Paul, No verily. For why? they that judge rightly of justification by faith, do not disagree from james, neither is Paul contrary to james. Yet Paul saith, that we are justified by faith only, without the works of the Law. Paul indeed hath not the word, Only: but yet when he saith, that we are justified without the works of the Law, I have no doubt of it, but that it followeth by the true exposition of Paul, that a man is justified by faith only. But I say, that it came never into Paul's mind, to affirm, that faith, which is without works, doth justify: (for so he should indeed have been contrary to james) but he attributeth the power and praise of justification, to a true and lively faith which is never void of good works, and not to the works themselves: which is spoken by him not only wittily, as every thing else, but also truly and Christianly. But Abraham thou wilt say, by the testimony of Moses and Paul, in that only that he believed God, promising him a plentiful posterity, was accounted righteous. Abraham believed God, and it was imputed to him for righteousness. But, wilt thou know, Ovaine man, saith james here, that Abraham was not justified by faith, without works? Did he not offer up his son Isaac on the altar? Abraham's faith than was not that fruitless and barren faith, which consisteth in the knowledge or in the ignorant belief of some certain points of Divinity: but that effectual and working faith, which frameth a man to the obedience of God: for this appeareth plain by the life and deeds of Abraham. But yet, some object, that the same cannot be said of the Thief, that was crucified with Christ. For when he had spent his whole life in evil doing, and had said unto Christ being now at the point of death, Remember me when thou comest into thy kingdom: he heard forthwith, This day shalt thou be with me in Paradise: and immediately after he died. Yea but, say I, the faith of this Thief was very lively and effectual. For the effects of a lively faith are these, an earnest fear of God, which Solomon the wisest of all other affirmeth, to be the beginning of wisdom: secondly the invocation of God's name, For whosoever calleth upon the name of the Lord, shallbe saved: the acknowledgement and confession of sins: love and dutifulness toward our neighbour. And all these things, in that little space of time, did the lively faith of that Thief utter and bring forth. For that he was affected with an earnest fear of God, it appeareth by this, in that reproving the other Thief, which reviled Christ, he said, Fearest thou not God, that railest upon this man? We are indeed here for our misdeeds, and are worthily punished: but this man hath done nothing amiss. He called earnestly upon God, Lord, saith he, remember me, when thou comest into thy kingdom. He acknowledged and confessed his sins, we are justly punished, saith he, to his fellow: whereby also it appeareth, that he suffered patiently, so cruel and shameful a death: He discharged his duty also toward his neighbour: when being desirous to do him good, he admonished him, that he should not rail upon Christ, but consider earnestly of his own sins. And therefore his faith was not dead, but living and affectual. It is no marvel them, though through it, he obtained life: which by a dead faith, no man ever obtained, neither shall at any time obtain. But, seeing this dead faith knoweth and acknowledgeth God to be almighty, maker of Heaven and earth, and Christ also his Son to be sent of God for our redemption: what is required more, or what is wanting unto it? Even the Life or Soul, as james declareth in the last verse of this Chap. Whereby it might be quickened to well doing. For as a dead carcase consisteth of all and singular his parts and members, and yet for all that neither month nor liveth, because it wanteth a Soul or Spirit, which might give it power to move and live: even so faith, though it understand, whatsoever is necessary to be known of God, and of Christ our Saviour: yet if it be destitute of a Soul or Spirit, it cannot give life. But what is then this Life or Spirit of faith? It is even that, as appeareth by james, without the which the said knowledge of God in us is dead: seeing that, beside the bare knowledge of God, there is nothing which may carry us to love God more than ourselves, and all other things: coveting to be like his divine nature, which we know to be best & most blessed: fleeing from sin, because it is contrary to the nature of God: desiring to do good unto all men: that we might be perfect, like our heavenly Father, saith Christ himself, the master of all piety. And therefore it seemeth to be that same virtue, of which Peter speaketh 2, Epist. 1. And you, saith he, give all diligence, that you may join with your faith virtue: Or, that which of Paul 1. Corinth. 13. is called agape, commonly translated Love, but in Latin it is rather piety towards God, and towards men. For there Paul saith plainly, that without this virtue our faith, whatsoever we believe, yea though we understood all secrets and prophecies, shallbe vain and unprofitable. And this virtue hath wonderful effects. For albeit that former part of faith, which consisteth in the knowledge of God and in the contemplation of heavenly mysteries, hath always been highly accounted off, yet is it not to be compared with this, that is a virtue only of the mind, but this is a virtue also of the will: that of knowledge, but this of practice or experience. For so have the ancient Philosophers distinguished Virtue. Faith then endued with this heavenly and divine Virtue, produceth and bringeth forth marvelous effects in us, even to the reforming and changing of us. For when it hath once fully entered and possessed our will and mind both, then staying (as it were) upon these two pillars, it maketh us new men, or, as Scriptures speak. New creatures. For why? there groweth in us so fervent a heat and love, and so burning a desire of the known good, that we cannot now lie still or keep at a stay any longer. Insomuch that, detesting our former wicked life, we desire and endeavour to live a godly life: that we might be like him, whom we exceedingly love. And therefore, we deny ourselves, as Christ willeth us, the teacher and author of this life: so that, we seem not now to live any longer but Christ in us, as Paul saith, and we in him. For he doth then through faith verily dwell in our hearts: so as we are, indeed, and not in word only, the temples of the Holy-ghost dwelling in us, and directing us after his will, contrary to our own will, so that now we will not ourselves, but he willeth, speaketh, and worketh in us. For so doth Christ himself, teach us to pray and to crave, that not our will, but Gods will may be done in us, as it is in heaven. Thus being moved and affected, we do not now only know God the father to be almighty, maker of heaven and earth, but also having thoroughly seen his great goodness, we love him heartily, and rest in him, as in our Father: so that, as infants and children take no care for the things pertaining to this life, nor do not enquir what they shall eat, or wherewith they shallbe clothed, but cast all such care upon their parents, whom they know and are sure they will provide for them: and therefore do receive with thanks giving, the things provided for them by their parents: even so also ought we to be, if we have a true and lively faith in God the Father almighty. Cast all thy care, saith David, upon God, and he will bring to pass, that which shallbe for thy commodity. Christ teacheth the self-same thing: What good, saith he, shall your cark and careful thought do you? For why? though ye take never so much care for the matter, yet can ye not add one cubit to your stature: no, nor make one of your hairs either white or black. Why are ye then careful for this life, and for your body? saying, what shall we eat? or, what shall we drink? or, wherewith shall we be clothed? For all these things are abundantly ministered of God to them that are endued with a true faith. first therefore, saith he, seek the kingdom of God, and all these things shallbe given unto you. Behold, saith he, the Fowls of the air: they sow not, neither do they reap: and yet God doth most commodiously seed them. Consider the lilies of the field, how preciously they are appareled? but God hath a far greater care of you, then of birds, or then of lilies. To be short, if God hath given you the body itself, how should he not give thereunto both life and clothing For he hath given you the greater, and therefore also will give you the lesser: as though he should say, Only this I require, that ye put your trust in me, that ye depend upon me, that ye love me with all your heart, and that ye thank me for my benefits received, and worship me and then I for my part will not fail in my duty, I will easily minister all things unto you. They then that are endued with a true and lively faith in God the Father, are thus affected. As for other worldly men, they are inquisitive about these matters, and are careful, What shall we eat? what shall we drink? wherewith shall we be clothed? How shall we provide for ourselves and our children? and therefore give themselves wholly to gather and heap up riches, neither do they make any end or keep any measure: howsoever they hear Paul say, that those, that willbe rich, fall into temptation and snares, and into lusts, which do drown men in perdition. For the love of money, saith he, is the root of all evil, and the cause, why a great number do wander from the true faith: and thrust through themselves with many sorrows. If so be then the Gentiles do these things, as Christ saith, that is to say men that are estranged from the faith: hereby we may gather, how few there be at this day, even amongst us, that do truly believe in God the Father, seeing they honour him not, as their Father, resting, as were meet and convenient, in him. Therefore the saying of Christ seemeth to be most true, that Faith will be very rare in the world, when he shall come to judge the quick and the dead. But what shall we say of the faith in Christ, may the same be verified of that also? Yea even the very same. Many there are indeed every where at this day, which will not stick to say, that they believe in Christ crucified for the sins of men, and they are of that mind, but they are greatly deceived. Which that it may be understood, let us hear Christ himself, speaking of this matter in the end of the Gospel after Mark: Go, saith he, preach the Gospel to all creatures. He that believeth and is baptized, shallbe saved: he that believeth not, shallbe condemned. And these signs shall follow them that beleene▪ In my name they shall cast out devils, they shall lay their hands on the sick, and they shall recover: they shall speak with new tongues, and if they drink any deadly thing it shall not hurt them. Now if I should ask you, whither you believed in Christ or no, the question would seem very absurd. For there is no man that maketh any doubt of that matter. For why? there is none that will not say he believeth in Christ. But if I shall demand of any, whither do the signs that are here mentioned of Christ, follow thy faith? dost thou heal the sick: dost thou speak with new tongues? what answer will he make here? For the words of Christ are plain. These signs, saith he, shall follow them that believe: neither doth Christ lie, neither will he be found false. If thou believest truly and indeed, these must follow thy faith: but if not, thou supposest thou believest in Christ, and yet dost not believe. Hear than thou seest that virtue or power of faith, which is the life or spirit of faith, to be wanting in thee: and therefore thy faith is dead. But miracles are ceased, neither are they required any more. Thou sayst well, those corporal miracles are ceased, either, for men's unbelief, or, for that they were appointed only to those first times of the Church. Notwithstanding thy faith must not want virtue, for if it do, it is dead. There are then even at this time also other miracles, in the working whereof our faith must exercise her power, if it be true and lively. There are many devils still in us, which are to be cast out, if we will have Christ to dwell in us: the devils, I say, of covetousness, ambition, envy, evil speaking, revengement, and such other lusts of the flesh, which fight against the soul: from the which, if thou be once free, thou shalt afterward lay thy hands upon other, and they shallbe whole, that is, thou shalt teach them the true knowledge of God and of Christ, and they shall be freed from the errors & vanity of this world. They shall speak also with new tongues, that is to say, where before they were blasphemers and all their words vain and unprofitable, nay hurtful and pestilent, now as though they were endued with a new tongue, they shall speak nothing, which shall not be referred to the glory of God, and the profit and salvation of men: and this is to speak with new tongues. And thus if we be disposed and affected, although we shall drink any deadly thing, yet shall we not be hurt by it. For why? neither shall the world, nor the flesh with the lusts thereof, no nor Satan himself rising up against us, be ever able to thrust us down from this good and happy estate, and all because, we shall cleave fast unto God by this true and lively faith, yea we shall be one with him through Christ. Now may every one prove himself, and weigh and consider with himself, whither he hath a living faith, that is to say, whither he casteth these devils first out of himself, and secondly out of others. For except we do this, we deceive ourselves, and have not that faith indeed, which might join and couple us with Christ. For why? this power or virtue is of the nature and substance of true faith, for with out this it is dead. So that, like as, if the soul or spirit should return again into a dead body, that were going to the grave, the same would immediately wax hot, stir, move, and do all other human actions, and men would marvel at so great a miracle: even so likewise, if that dead faith, whereby a man professeth himself to know God and Christ, have this new virtue adjoined to it, the man shall begin forthwith to flame with a divine love, and that so fervently, that he shall frame himself wholly to the obedience of God, and shall choose rather that his will may be done in him, and by him, than his own: he shall trust in him, and stay wholly upon him: and if it be so, that he must suffer even extreme torments pains for his glories sake, that is, either loss of goods, or honour, or credit, yea or life itself, he shall willingly and gladly do it. And as touching his neighbours (by the name of neighbour all men are understood) he shall love them no less than himself, and that not with a human affection only, but with a heavenly, for God's cause, whom he knoweth to require it at his hands. And therefore thou shalt never covet to hurt any, but to profit all: thou shalt be ready to take wrong, rather than to do wrong: to be beguiled, then to beguile: because that other men are also the sons of God, that is to say, of thy heavenly Father. For albeit there be some reprobates, and too too many: yet canst not thou discern them from Gods elect neither is it thy part so to do: but, seeing all do bear the image of God, thou oughtest to love all, but especially the godly with a sincere affection: all, I say, yea even those of whom thou hast been hurt or injuried any kind of way, and shalt pray also for them that curse thee: for they are blind, & wots not what they do. It is thy part & duty therefore, to pray, that they may have a new heart and the eyes of their mind purged by faith: yea to further than also with all manner of dutifulness, gentleness and deserts, and to allure them, if it be possible, to repentance. This is that same true and lively faith, which differeth much from that idle and unprofitable faith: whereupon it followeth, that this, seeing it is dead, is the cause also of most lamentable death and mourning unto men: and that lively faith justifieth and saveth man because it is not dead, but endued with exceeding great force: not such only as whereby it removeth mountains, or worketh some miracles, but whereby it loveth God sincerely, and his neighbour also for his sake. Whereof Paul, to conclude, speaketh thus, 1. Corinth. 13 Though thou couldst speak, saith he, not only the Latin, Greek, and Hebrew tongue, but with all the tongues of men, yea and of Angels also: though thou hadst the gift of prophesy, and knewest all secrets & all knowledge: yea, if thou hadst so great faith, that thou couldst remove mountains from one place to an other and yet hadst not love, that is to say, Conscience and Duty both towards God and men, thy faith were nothing, but as a sounding brass, and a tinkling Cymbal. By these things I suppose it appeareth sufficiently, what the true faith is, and how far forth it differeth from the dead. It remaineth therefore only, that we labour and endeavour, that not being contented nor deceived with this, we may embrace and hold fast that, and use and exercise it as long as we live: that when Christ in the latter day shall give sentence of all men, and of their faith and works, we may hear him, saying. Come ye blessed into the Kingdom, which was prepared for you of my Father, from the beginning of the world. For I was a stranger, and ye took me in: Naked, and ye clothed me: Hungry and thirsty, and ye gave me meat and drink. For in as much as ye have done it to the poor, and to such as wanted those things for my sake, ye have done it unto me. But, because we are not able to do these things, as we are men, we must here against entreat and besoeche God, that he would both give us that faith, and strength also to obey him. We therefore O almighty God and heavenly Father, do most humbly beseech thee, etc. Sermon. FOUR Psal. 23. 1 God is my Shepherd I shall never want any thing. 2 He maketh me to rest in green pastures▪ and leadeth me to the still running waters. 3 He restoreth my life or soul, and leadeth me in the path of righteousness for his name's sake. 4 Yea though I should walk through the valley of the shadow of death, I will fear no evil: for thou art with me: thy rod and thy shepherds staff comfort me. 5 Thou shalt prepare (that is, thou dost prepare, the Future tense for the Present) a table before me in the sight of mine adversaries: thou dost anoint my head with oil, and my cup runneth over. 6 Thy loving kindness shall follow me all the days of my life, and I shall dwell in the house of the Lord for ever. THat this Psalm is David's, it appeareth by the title of it. It is therefore commended unto us, from David, as from the author thereof, who was a man endued with great faith and zeal towards God: but yet especially from the matter and argument which if bandleth. For beer is celebrated by David, the singular providence of God toward his, which he had both already tried, and even then also, when he wrote this, had good experience off. He declareth therefore that God hath such a continual care and consideration of his, that is to say, of faithful and devout men, that he will never forsake them, nor leave them destitute of any thing. For first of all, he will minister unto them abundantly whatsoever is necessary to this present life. Secondly he will put from them evils and discommodities. Thirdly he will follow them with this so singular loving kindness of his, not for a day or a year, but for ever. finally, which is the sum of all, he will have a regard not only of their bodies, but also and especially of their souls: neither will he embrace them with this his favour being separated from him, but he will take them into his own family, where they shall worship him purely and sincerely, so long as they live here: and afterward departing from hence he will reward them with a most blessed and happy life together with himself in heaven. This is that same care and singular providence of God touching good and godly men, the which David having proved by experience singeth and celebrateth in this Psalm, first by a certain Allegory and similitude taken from the Shepherd of the Sheep in the first 4. verses, and then also simply and without a figure in the two last. And whatsoever he uttreth here touching the loving kindness and favour of God towards him, standeth upon one groundwoork or foundation, which is in the beginning of the Psalm, where he saith: God is my shepherd, I shall want nothing: which verily is a most certain and sure reason: but yet such a one as willbe more manifest, if to this Enthimeme, the proposition which is wanting be added, in this wise: He, whose shepherd God is, can never lack any thing. But God, saith David, is my shepherd. Therefore, shall I never want any thing. The proposition of this argument is so well known and certain to all, that there was no need to set it down. For who is he (if he acknowledge and believe that there is a God) that knoweth not that is the only fountain of all goodness, and almighty, and therefore can by no means be letted, but that he will make them whom he loveth from his heart, to become most happy and blessed? And therefore this being omitted, whereof David was most certainly persuaded, David assumeth, But God is my shepherd: and concludeth, that he shall never want any thing. But because this assumption might be doubted off: to wit, whither God had taken David into his flock, that is to say, into his protection and tuition, that he might become his Shepherd, that doth David confirm by the effects of a good and diligent shepherd. For he continuing the similitude borrowed from the Shepherd of the sheep, rehearseth five things, whereby he proveth it. What is therefore the duty of a good shepherd? This was very well known to David, though he were a King, for he himself had sometimes been a Keeper of Sheep: he might then easily describe the office of a good Shepherd: and this is first required of a good Shepherd, that he provide his sheep of sweet and pleasant pastures for meat, and of wholesome and commodious waters for drink, and that renewing or restoring their life, he may drive them too and fro both to the Pastures from the soldes, and to the folds from the pastures, not through dangerous places beset with briars or Flint stones, but through plain and smooth paths, lest either they hurt their bodies with the briars, or their feet with the stones. finally that he may diligently defend them from wild beasts and from all hurt and danger. But David showeth that God had so been affected towards him, in the three verses next after the first: God, saith he, my shepherd, leadeth me his sheep to the green pastures: that is, to fruitful or pleasant pastures, and such as are commodious to feed sheep, wherein I may both conveniently rest, and also be defended from the heat of the Sun and from other discommodities. Then he leadeth me to the pleasant pastures, where I may satisfy myself with wholesome herbs at my pleasure: and afterward to avoid the over great heat of the Sun and other hurts and annoyances, he causeth me to rest in the folds or coats. secondly, the same my Shepherd leadeth me to the waters, not violent and boisterous like a stream, for such kind of waters were nothing fit either to assuage the thirst, or the heat, but to the still and calm running waters, with the which I may both satisfy my thirst, gotten with feeding and with the heat of the Sun, and also cool and refresh myself. Thirdly, he restoreth, saith he, and reneweth my life. Which may be referred to that that went before: so when he leadeth me to such fruitful Pastures, and to such commodious running waters, he recreateth and refresheth my life: or to that also which followeth. He restoreth my life, in leading me along through smooth and plain paths, or certes to them both, How doth God restore the life of David his sheep? even by leading him to the pleasant Pastures, and to the commodious waters to drink, and whilst he convaieth him not through rough places, but through fair and plain ways. And all this, saith he, he giveth unto me for his name's sake, that is to say, freely, and without any duties or deserts of mine. For what should a poor Sheep do, whereby she might hind her Shepherd, to have so great a care of her? and yet sith he treateth here of good men and of God their shepherd, the similitude doth somewhat halt. For the shepherd keepeth his sheep, to make his gain of them. For when he is disposed, he may either sell them, or otherwise convert them to the use of himself and of his Family, But God seeketh no gain by us: no commodities: as he that needeth no manner of thing, but referreth all things to our benefit, nothing to his own, which he respecteth not, seeing he is most perfect, and replenished with all good things. How then should a wretched man, or with what duties should a woorm of the earth bind that most blessed Spirit unto him? but God, seeing he is best of all, doth not want till he be provoked by us, for that he is of his own accord most ready and willing to do us good. And therefore saith David, God bestoeth all these benefits upon me, for his name's sake: that is for his own sake, and for his great goodness sake. In the fifth place he saith, Though I should walk in the midst of the shadow of death, yet will I fear no evil: in the which his speech seemeth to be changed. For if he had continued in that kind of speech which he used before, describing his shepherd by his effects, he would have said, He delivereth me our of danger: but if the thing itself be attentively marked, he saith both thus much, and somewhat more, as we shall see anon. Further David might seem here in this place to commend, not the diligence of his shepherd, but his own virtue and strength, I mean his constancy and courageousness of mind: Though I should walk in the midst of the shadow of death, saith he, yet will I fear no evil. Notwithstanding it is not so, but he referreth all this to the praise of his shepherd as may appear by the reason following, for thou art with me, of which we will speak straightway, David therefore in this place saith, that God hath so great a care of him, that he taketh and delivereth him out of dangers, and that he will always use the self-same favour towards him hereafter. And therefore if any thing happen unto him otherwise then well, to wit, if he wandering like a lost sheep shall fall into any great danger, and even into the very shadow of death itself, yet he saith he will fear nothing at al. And because that this was a strange assertion: for afore he had said. He leadeth me to the pleasant Pastures, and to the quiet running waters, in this wise restoring my life, also he leadeth me in the plain paths, all which things he had already proved by experience, but now he saith, that in what perils soever he be plunged, he shall continually be delivered by God, of which some doubt might be made: this than he fortifieth with a new reason, For thou, saith he, art with me, thy rod and thy shepherds crook comfort me. That is to say, thou by thy special good providence and love towards me, art always present with me, and withal so gracious and merciful, that therefore I need not to fear any evil, in what dangers soever I am set: but he still persisteth in the similitude erewhile taken from the Shepherd, and he imagineth that God is armed for his defence, and as it were some shepherd ready prepared with his sheep hook, that is, his shepherds staff to defend his sheep, and therefore Though I should walk saith he, in the shadow of death, or be in the very dens of wild beasts, yet will I not be afraid, because God being merciful is always present with me, prepared with his sheephook to save & defend me. If the proposition which is here also wanting, be added, it will be more apparent in this wise. He, for whose defence God as a shepherd is prepared as it were with his shepherds staff hath to fear nothing, in what perils soever he be placed. But God, saith David, is as a shepherd prepared with his staff to defend me. Therefore, though I should walk in the midst of the shadow of death I will not be afraid. This reason is plain and manifest, whereby also appeareth that, which we said before, to wit, that David doth not commend here his own virtues, but the excellent providence of God both towards him and his: and it is to be noted here: that he doth not say, That he shall not taste of any evil or distress hereafter: for he knew well enough, as he was a wise man, the fickleness & mutability of men's estate: but this he saith, that he shall have God always merciful and favourable unto him in dangers, and therefore avoucheth that he is not to fear any thing: and beside he pronounceth that it will never come to pass, that by reason of the perils wherein he might be plunged, though the horror and fear of death itself were present before his eyes, yet that he shall need to faint or be discouraged, seeing he hath in a readiness such a Shepherd and defender. And these are the things which he propoundeth and layeth out in that continued Metoephor borrowed from the Shepherd of the Sheep: which self-same afterward he repeateth without a figure: adding also some things over and beside: and he repeateth them when he saith, Thou shalt prepare, that is, thou dost prepare, the time to come for the time present, which is usual among the hebrews: thou preparest therefore my table before mine adversaries or persecutors: thou annointest my head with oil, and my cup runneth over. For this is it which he had said before, thou leadest me to the pleasant pastures and to the still running waters, and that through plain & smooth ways, so restoring my life. Notwithstanding in the first, there is further to be noted the circumstance, which he added: before mine adversaries. For they are wont, that are godly in truth, to have many enemies, which are desirous of their overthrow, and to have them spoiled of all their goods, and that do they diligently seek, and always devise one thing or other against them: but God in despite of them protecteth his, and is wont bountifully to nourish and bring them up, even in the sight of their enemies, wherein the singular grace and goodness of God toward his is to be seen. This is it therefore that David saith happened unto him. Now that which he addeth touching Oil, or precious Ointment, he speaketh according to the fashion of the Country. For there was a custom, that if their Feasts or Banquets were any thing costly, the Guests were perfumed or anointed with Oil and precious Ointment: as here amongst us both before and after such banquets the hands commonly are wont to be washed with sweet water. And this betokeneth the abundance and plenty of things, whereunto also belongeth that which he addeth, My cup runneth over. For by these phrases of speech David signifieth, that God of his goodness had not only ministered unto him that, which was necessary for the maintenance of this life: but also he saith that he had given him so great plenty of all good things beside, that over and above his necessary uses he had also (wherein considering God's bounty and liberality towards him) he might recreate and refresh himself: God is not sparing toward his, but very bountiful, ministering even those things that are more than sufficient, that so having experience of his great goodness towards them, they might the more willingly and cheerfully serve him. But, that which he setteth down in the last verse, is especially to be marked. For he prophesieth even of the future and perpetual benefits of God towards him, when he saith, He shall follow me with this his favour all the days of my life: and I shall dwell in the house of the Lord for ever. For he signifieth that this grace should be eternal, and much more continual, wherein he declareth, what he looked for at God's hand. For if so be a Prince should make some one of a poor man rich, or of base degree noble, and advance him to great honour to th'intent he might shortly after thrust him from it and cast him down headlong, this were not to be accounted a benefit, but rather an injury. But God is not wont so to behave himself toward his, that do sincerely worship him: this David confirmeth, when he saith, that he is not to fear any such fall, but rather, saith he, God will always pursue me with his liberality and loving kindness. Declaring that the chances of Fortune (as they are called) though they be sundry & uncertain, yet are not to be feared of those, who have God to be their God. And in the last place he saith, that he shall dwell in the house of God a long time. In the which place there is something more also contained, then in the former, where he entreated of the happiness of the body and of the lif● present. For David had said, that all thinger necessary for this life, should be ministered unto him of God, and that he should also be defended and preserved from all evil. Thirdly, that these benefits should so long continue, as his life did last: but these things though they be great, yet were they not enough, except also regard might be had, and that principally, of the soul, and of the heavenly life, which is to remain for ever most happy and blessed: of this therefore he speaketh in this verse. And first David saith, that he shall not only enjoy so many benefits, appertaining to the commodious passing of this life, and live honourably at home in his own house: but which is much more, that he shall abide, in the house of God, to wit, in the Church: that is to say, that he being endued with the sincere knowledge of God, shall always purely and reverently worship him in the Church: wherein consisteth the food and life of the soul. And where he maketh mention of the continuance of time, there is no doubt but that in these words, is concluded the hope of the heavenly and everlasting life. For that Church or Temple of jerusalem was a figure of that heavenly and celestial Temple not made with hands, into the which Christ having made an eternal expiation and satisfaction for sins, is said to be entered. Heb. 9 So then there is no question, but that David lifteth up his mind to that most blessed life, when he thus speaketh, and that he pictureth out that life in these words, which was represented by the Temple and the divine worship, and begun already upon this earth. And therefore this is that singular and certain Providence of God toward his, which David having experienced in his own person, commendeth and describeth in favour of all the godly. For doubtless in this Psalm seemeth to be described the highest happiness and felicity, and the way that leadeth unto it: so that this Psalm hath a pattern in it of all that ever is to be desired For why? if, for example's sake, than hadst liberty given thee to wish what thou wouldst, what couldst thou better or more desire to have, then that all things which are necessary to the commodious passing of this present life, might be richly and plentifully ministered unto thee by the hand of God, even in the despite of all thine enemies and evil willers. Secondly that God himself being the governor of this whole world, would so receive thee into his custody and protection, that he would perpetually put away all evils from thee, or if at any time any adversity befall thee, that he would always be so present with thee, that it might nothing at all hurt and annoy thee. Further, that he would follow thee with this his so excellent favour, not for one year or two, but during all the whole course of thy life. Finally, that having always a special care, not only of thy body but also of thy soul, that is to say, of thy chief and principal part, he would enlighten it with the true knowledge of his will: and not suffer it to wander in errors: neither grant thee only to live so commodiously at home in thine own house, but also translate th●● into his own palace, that thou mightest dwell and abide with him. Last of all when the soul shall be loosed from the hands of the body, that he would translate thee to the heavenly & most happy life, where thou mayst live with him most blessed for ever. Then these things there is nothing more to be desired: neither seemeth any thing to be pretermitted, that is of any weight or moment. And therefore this Psalm contemeth a most perfect pattern of all things that are to be wished and desired. Now then, we all covet that which is good: and good, the greater that it is, the more it is to be counted: we should all therefore covet to be in the true and undoubted possession of so great felicity. For who would not wish that he might both be partaker of all good things, and utterly void of all evil, and that he might perpetually abide in this estate? again, that being endued with the true knowledge of God, he might live peaciblye here, and after th●● life be translated to the Kingdom of heaven and life everlasting? this is the thing that all that are of sound judgement do most chiefly desire. But so great a happiness is offered to all mortal men, yea and all are invited unto it of God himself. For albeit David speaketh but of himself alone, and saith that he was already come unto it, telling it forth in such wise, as though being out of all danger, he were now in sure and certain possession of it: yet notwithstanding he allureth us by his example to the same thing, who may, if we list be happy in like manner, for that is in our power. For why? though so great happiness and felicity come not from man, but from God (for it is altogether divine and heavenly) yet is it offered by him unto us, and of us only to be accepted and entertained. We may therefore, if we will, be blessed: but sure it is that we would as before is said: for all men seem greatly to wish and desire, that they might be in that estate and condition, that David saith here he had attained unto: that is to say, that they might have God so favourable unto them, that all things necessary for this life, so long as i● endureth; might be ministered unto them: that his help & secure in all dangers might evermore be present with them: that their minds might not be blinded with errors, but might perfectly know god, and not doubt of him to be their Father, but daily try him to be so: Fially, that when they die and departed this life, they might be translated to life eternal. How is it therefore that so great blessedness and felicity, being so exceedingly desired of all, is not attained of all? This seemeth right worthy to be diligently inquired: lest when all men do earnestly desire this thing, yet missing of the way that leadeth unto it, they fall into extreme misery and distress. Hear David doth not only by his example brawe and allure us thereunto, but also he showeth and pointeth out the way, which if we would diligently keep, we might easily attain unto it. And the whole description of this happiness, standeth, as we said in the beginning, upon this reason, That God is David's Shepherd: for thereby he gathered, that he should never want any thing. And this conclusion, if it be generally taken, will be no less true, then if it be applied unto David alone. For as David concludeth: God is my Shepherd: Therefore, I shall not want any thing: the same may every one conclude, that will follow David's example and godliness. To wit in this wise: No man, that hath God to be his shepherd shall ever want any thing. But God is the shepherd of all good men. Therefore, no good man shall ever want any thing. This conclusion is no less true and undoubted, than that particular, whereby David applied unto himself, that which is common to all the faithful. And therefore, that we may attain unto this happiness, it standeth wholly in this, that God may be our Shepherd: For if this be obtained, than he leading us along to the pleasant pastures, and to the still running waters, through plain and commodious ways, will restore our life, and that for his holy names sake: yea he will always be merciful unto us and present in all dangers, ready prepared with his shepherds crook and rod to defend us, so that we shall never need to fear any thing, no, though we were so near unto death, that we were already under the shadow of it. He will prepare a table for us in the sight of our enemies he will anoint our head, he will fill our cup full of pure wine, and will always follow us with his so great and singular favour: neither will he nourish us only at home in our own houses, but he will convey us also into his, that being addopted by him we may dwell and abide with him, and when this life shall have an end, he will reward us with a better, that is to say, with a heavenly and everlasting. And therefore we are to labour with all enforcement, that we may attain this one thing namely, that God may be our Shepherd: for if so be he will become our shepherd, we may safely commit ourselves & our lives unto him, he will never fail in his duty doing. How then shall we attain unto this, that God may be our Shepherd, as he was David's: For there must of necessity be a certain way unto this thing, seeing God, who calleth us thither mocketh not nor beguileth any man, that God then may be our shepherd, which thing he cheeflye desireth, for to that end hath he created us, it is necessary that we become his sheep, for these are so mutually affected between themselves that the one cannot be without the other▪ We must therefore take diligent heed, that the fault be not in us, for in him we are sure it will never be. What it behoveth us then to do, or what manner of persons we ought to be, Christ himself the good Sherheard of the sheep declareth joh. 10. My sheep, saith he, hear my voice, and they follow me: but they know not the voice of a stranger, neither do they follow him, but fly from him. Two things are here to be noted, that we hearing the voice of God or of Christ, and acknowledging it, may follow him, whither he calleth us and goeth before us: secondly that we neither know the voice of a stranger, nor follow it, but fly from him: in which words there is no doubt, but that the strength and nature of faith is contained, and declared: that we hear not only and understand the voice of God, and acknowledge it to be heavenly and most true, but also that we follow it: again, that we neither acknowledge nor follow the voice of a stranger, but fly from him. But who is this stranger? Satan, the arch-enemy of our salvation and of God's glory: and our senses, and lusts of the flesh, which enticing us with a false pretence of goodness, do carry us away from the true good indeed. But first and principally this is to be considered: that we hearing the voice of the shepherd, may immediately follow him: for if this be done, the other will follow, that we shall not follow a stranger but fly from him. first hereby it appeareth that faith consisteth not in this, that we hear the word of God, or also understand it, and acknowledge it to be the voice of God our Shepherd: no nor though we give him this honour, as to judge that to be most true which he speaketh: but besides it is necessary that we follow him: For faith is not only in the understanding, but also in the will, which is the principal part: neither is God contented with one part of us, but he requireth us wholly that he might make us wholly and altogether blessed. Faith than ought to occupy and possess the whole mind of man, that is, both to enlighten the understanding, and also to draw the will to the love of that good, which the understanding discerneth. And therefore if any man's understanding only be enlightened with the true and infallible knowledge of God, so that he knoweth Christ to be the Saviour of the world, and can good skill of all the mysteries of the Christian faith, and yet will not follow the voice of God or Christ his Shepherd, he is not to be accounted faithful. For why? the understanding albeit it be a great and undoubted faith, yet is it not that whereby we are justified, but it may be a certain preparation unto it: for unless he that heareth the voice of God, will follow it, it is manifest that he hath no fruit in him. For why? sith we all covet the chiefest good thing and most sovereign felicity: and God offereth the same unto all in his word, and showeth the way that leadeth unto it, if we follow him not, whither he calleth us, it will proceed from hence, that we have no trust in him. For seeing we would be happy & he is desirous to make us happy, if we would hearken unto him showing us the way, we should undoubtedly come unto that, which we long for: wherefore the whole mischief springeth from hence, that we not believing him in so great a matter, do seek another way, whereby we might come to that, that we covet and desire. This point I will illustrate and make plain by examples. Let us put the case that thou wert in some grievous sickness and most willing and desirous to recover thy health, there are present two physicians, whereof the one prescribeth a most certain and present remedy, and the other a most present poison: he adviseth thee very carefully and earnestly to take his wholesome potion, and diligently to beware of this deadly drink, and thou believest that Physician to be very skilful in his art and a right honest man: if for all this thou takest not that medicine prescribed by him, but this pestilent pickle proffered by the other, may it not necessarily be concluded, that either thou wouldst not be healed, or else that thou hadst no trust or confidence in him but that thou wouldst not be healed, it cannot be said in truth: for we have already presupposed thee to be very desirous of recovering thy health: and therefore even hereof it cometh, that thou believest not him, but the other. Or if, a man, being desirous to go from hence, that is to say from Cambridge to London, would ask the way of thee, whereof he is ignorant, and thou shouldest tell him the right way, naming all the towns and villages, through the which the travailers from hence to London must go: and further shouldest admonish him, not to take the way to the Castle ward, for that would lead him quite to an other place, neither could he ever come to London the way: if he notwithstanding (being forewarned by thee) would go by the Castle, and follow that way, mightest thou not truly say that either he had no purpose to come at London, or else that he had no credit in thee: But to London he meant to go: for that was agreed upon. Then, this one thing remaineth, that it be said that he gave no credit unto thee. For albeit he thinketh and speaketh honourably of thee, yet the thing itself testifieth that he had no trust in thee touching this matter. Now lest that these things might seem strange or far off, let us take examples but of the holy Scriptures, whereby this self-same thing may be proved and confirmed. Of Adam and Abraham: for he is the father of all men, and this of all the faithful. What then shall we say of Adam? God had created him after his own image, he had appointed unto him, if he would have hearkened to his voice and followed it, that is to say, if he would have continued in obedience, a most blessed and eternal life: of which divine and heavenly glory, which also he beheld and saw with the eyes of his mind, he was most heartily desirous. Now there were two trees in that Paradise, by the which he was admonished what he should do: the one pardie of life, whereby he understood that he should live perpetually with God, if so be he continued in obedience: the other of the knowledge of good and evil, of the fruit whereof he was forbidden to taste, that so he might shun death and misery. How happened it then that he so strayed from the sovereign felicity? whereof both he was most desirous to be partaker, and God most willing to be the bestower of it on him? forsooth because he mistrusted God, & heard the voice of a stranger, and followed it. For God was willing to bring him to happiness, therefore his only duty was this to suffer himself to be brought by him, to repose all his trust and confidence in God, to do nothing more than this one thing, even to obey God: not to covet to know more than was lawful for him to know: but to hold out and persever in obedience. But Satan persuaded him (which was indeed partly true) that if he did eat of the true knowledge of good and evil, he should be a knower of good and evil, and therefore like unto God, so that he should not need afterward to depend upon God, when as knowing both good and evil, he might sufficiently provide for himself, and not hang at an others beck, nor acknowledge any superior, as God himself neither dependeth upon any other, nor acknowledgeth any to be above him: and that by this means he might easily get to himself as great happiness and felicity as possibly he could wish or desire: the which he could never attain or come by, except he believed and trusted in himself, and not in another: for to hang and depend upon an other, were to serve and not to reign. And therefore Adam being deceived and circumvented by this speech of the Serpent, judged this to be a more ready way unto that felicity that he desired, then to wait for it from elsewhere, and to frame his life after the will of God. He tasted therefore of the forbidden fruit, and his eyes were opened, and then he saw both good and had, where before he had only known good, to wit, that God was to be obeyed: and he knew more than he did before, but this fell out unhappily for him, yea he swerved utterly from his purposed conceit, that is to say, from the heavenly happiness, that he had longed and gaped for, because that he had tasted of the tree of knowledge of good and evil, and would needs know more than was expedient for him. As for Abraham he did not so behave himself, but being endued with great faith, he determined to obey God, and to commit the government of his whole light unto him. Therefore when God commanded him to depart out of his Country: he, leaving his kinsfolks, friends and native soil behind him, was ready to go to another place: though indeed he knew not as yet whither he should go: he went forth saith the Apostle, not knowing whither he should go. And therefore he would not eat of the tree of knowledge of good and evil, nor consult with flesh and blood, for that tree would have persuaded him, that it had been better and more commodious to tarry in his Country, then by leaving of it, to seek strange and unknown dwelling places, and such as were possessed by others. He therefore believed God, because he did not only hear his voice, or believe God to be true, but also he followed him as his Shepherd: and so behaved himself, as though he had been noteless, and out of his right mind. For who would not have judged him to be foolish and beside himself, who for because he heard God's voice in the air, or otherwise, left by and by his native soil, and all his kinsfolks, allies, friends, and commodities, and not knowing whither to go, went forth notwithstanding to the place, whereunto that voice directed him. But this is the chief and divine wisdom, for a man to yield greater credit unto God, then to himself: nay altogether to believe and trust in him, and not in himself. And therefore he would not taste of the tree of knowledge of good and evil, but judges, and that truly, this one thing to be enough for him, even to obey God: and that all happiness consisted herein, because that God never faileth nor forsaketh them, that trust in him. And therefore when he was commanded to kill his Son without delay, he prepared himself also to go and to commit so horrible a fact: and therefore God made so great account of this faith of his servant Abraham, that he swore unto him, that because he was ready to do this thing, be would never forsake him, but every him with all kind of blessings and benefits. And therefore Abraham in these and such like things expressed the nature of a simple and kind sheep, which hearing the voice of her Shepherd followeth it by and by. Thus therefore it uchoveth us to be affected, that we may think the way to happiness which we desire, to consist not in much knowledge, but in mighty obedience: that we may evermore be in a readiness even with closed eyes to follow God our shep●eard, who is both more desirous of our happy 〈◊〉, and also more skilful of the way that lea●●●● unto it without error, than all the sort of 〈◊〉 ●f so be therefore we do all covet the chée●●● happiness, as doubtless we do covet it, 〈◊〉 would gladly attain unto it, let us be●●● God, and follow him, and let us not hear the voice of a stranger, neither hearlien 〈◊〉 our own sensual lusts and appetites. wouldst thou aspire to sovereign felicity: wouldst thou attain inunortall glory and honour? wouldst thou abound in all riches and treasures, and live continually in sound and perfect pleasure? Thou hast here two Counsellors, which seem to promise thus much unto thee: God on the one side, and Satan and the lust of the flesh on the other. Satan and the flesh do pronoke thee to the foul and filthy pleasures of the bodies, in meat and drink and such other like: but the spirit of God saith, Do not these things: for this way, thou shalt never come to the true and sound pleasure: nay they will be unto thee most sure and certain causes of great and extreme miseries. Hear to whither of them thou give credit, it will easily appear by the event. For if thou follow after pleasures, whatsoever thou speakest or thinkest of God and of his Son Christ and Christian religion, and albeit thou profess thyself with thy mouth and outward ceremonies, in Baptism, and the Supper, and other exercises, to be a Christian, yet it is manifest that thou believest not God, but thyself. Again the flesh and the devil do provoke thee continually to the heaping up of abundance of riches, that by this means thou mayst provide for thyself and thy family: therefore as many as give credit unto them, are wholly employed in gathering of riches, spending and consuming not a day or a year in that exercise, but their whole life time, as though nothing else were to be cared for during their life: but the Holy-ghost to biddeth that thou shouldest not so gape after riches: and Paul saith, that such as desire to be rich, fall into the snares of the devil. If so be then thou wouldst have provision to be made for thee & thine in this life, them even of those things, that are given thee by God's providence, give to the poor, and, as the prophet Daniel admonisheth, redeem thy sins with almsdeeds. And Christ saith: Make you friends of the unrighteous Mammon, that is to say, of your riches, that they may receive you into everlasting tabernacles. The flesh also and the lusts thereof do persuade thee, that thou shouldest aspire unto great honours, and to provide, that thou mightest be highly accounted off, as long as thou livest. But the Holy ghost adviseth thee, to despise this vainglory, and to labour continually for the true and eternal. Hear that it may be perceived to whither of the twain, God or the Devil thou hast given credit (for this thing is hidden and secret, inasmuch as all men do profess that they believe in God, as all Christians will say, they believe in Christ) we must come to the way. For if thou be a voluptuous person, if covetous, if ambitious, in which three all sins and enormities may seem to be comprehended: thou neither believest God, nor Christ, whatsoever thou sayest, knowest or believest, in what outward Church or congregation soever thou be conversant, and in what rites and ceremonies soever thou exercise and busy thyself. For even thy Circumcision and thy Baptism is turned into uncircumcision, and thy passover and thy Supper into a profane banquet. For seeing God describeth, and as it were with his finger pointeth out, the very true way unto happiness, thou must of necessity say, that either thou wilt not be happy, or else that thou believest not God. But it is out of all question that thou earnestly desirest the true, eternal, and most assured happiness. For why? all men are of this mind, that they desire such felicity to befall them. It is a plain case therefore that thou believest not God how soever he counseleth thee for the best. For otherwise neglecting the said pleasures, delights, riches and honours, thou wouldst suffer thyself to be wholly governed by God, thou wouldst not credit thyself, thou wouldst not taste of the tree of knowledge of good and evil, thou wouldst follow God as it were with closed eyes, if so be thou didst truly trust in him. Finally thou wouldst deny thyself, as Christ warneth thee to do, the good Shepherd of the sheep, and Master of all piety, who professeth himself to be the way, the truth, and the life. And this is it that was said to Adam: See thou taste not of the tree of knowledge of good and evil, but only obey thou me. But we are too too wise and cunning, we have tasted over much of that unhappy tree, and have altogether in manner devoured it: therefore we cannot betake ourselves to God, nor suffer him to have the whole government of us, for we fear lest he would not so well provide for us or for ours, as were convenient. Therefore knowing him to be both true and most excellent, we wish indeed that he would give us life and happiness: but because we do not altogether trust in him, we will use also all our own wisdom & industry, which the more that we do, the more also we depart from him. For we ought in such wise to deny ourselves, as though there were no jot of this wisdom, or prudence in us, being most fully persuaded of this one thing, that we ought perpetually to obey God in all things: sith God every where affirmeth, that all they that will thus do, shall undoubtedly be blessed. For this is the very true way to the most blessed life, the which it behoveth us continually to keep. We are perhaps unwilling, yet we may if we will be blessed. But go to, sith we deal here either about our chiefest felicity or extremest misery, and our time is so short, that after it be once gone, there will be no more place left for repentance: what letteth us to try, whither this be true, or no, that is to say, whither God will take a man, that shall so deny himself, that refusing to taste of that deadly tree, lest his eyes thereby might be opened to worldly vanities, will in such sort repose all his trust and confidence in God, as that he will wholly depend upon him? whither God, I say, will so take such a man into his custody & protection, as that he will never suffer him (because he denieth himself for his sake) to want any thing, either in this life, or in the life to come? Let us, I say, make a trial of the divine Oracles, the which do advise all these things to be done: this if we shall do, there is no doubt but that this matter will fall out very fortunately unto us. At least wise let us imitate that Naaman the Syrian, who when being desirous to be healed, he was admonished by the Prophet to wash his body sire times in Iorden, he not believing the Prophet, refused at the first to do it: what, saith he, are the waters of Israel better or more wholesome than our waters? notwithstanding being advised by his servants, to make a trial, and to wash his body, which was an easy matter for him to do, he washed it, and immediately recovered his health. Let us therefore in like manner prove, whither we may this way, which is prescribed unto us of God the Prophets and Apostles, attain so great happiness so much besired and songed for The way itself is easy, not hard or painful, as that is which we follow, wherein we vex and disquiet ourselves whole days and nights, in greedy gaping after pleasures, riches or promotions, in which point how greatly we are deceived, we find daily by experience, but then especially shall we feel it when we must die. But as for this way that leadeth unto life it is peaceable and quiet, free and exempt from all these cumbersome cares of worldly things, teaching us to fruit only and alone in God. cast thy care▪ saith david upon God, and he will bring thy purposes to pass: neither (to say the truth) is it the part of the Sheep, but of the shepherd, to be careful for the pasture. This is the duty of the sheep, to follow the Shepherd. And therefore Christ reproving the vain pensiveness of men, saith: Why are you so careful for meat, drink, and apparel, saying, what shall we eat or drink, or wherewith shall we be clothed? Shall not he, saith he, which hath given you life and body, give you also all these things, if you trust in him? Seek ye therefore first, saith he, the kingdom of God, and all these things shallbe ministered unto you. And therefore to conclude, This I say, and it is not my saying, but the Oracle of God: if we be the sheep of God, if we will hear his voice, and follow him, and neither acknowledge, nor follow the voice of strangers, we shall never want any thing either in this life or in the life to come: and we may no less truly and certainly break forth into this speech, than David did, and say, that For because God is my Shepherd, therefore I shall never want any thing. And that we may continually walk this way, for as much as it dependeth upon God's grace, it remaineth, that we labour to obtain it at his hand by prater. O almighty God and heavenly Father, we most humbly beseech thee, etc. Two Themes or Questions, handled and disputed openly in the Schools at Cambridge, in the Latin tongue, by P. Baro, Doctor of Divinirye and Englished by I. L. For as much as we are at this time to dispute of the most sacred truth of Christian religion, men and fathers, right worthy, I see not from whence we should better fetch our beginning, then from the very author and defender of the Truth. Wherefore, O almighty and everlasting God, the only fountain of all truth and knowledge, we crave peace and pardon at thy hand, and pray thee most humbly that thou wouldst nor suffer us, searching the secrets of thy heavenly wisdom, to wander from the true and right way: but wouldst open the true sense and meaning of them unto us, our hearts and minds being wholly dedicated unto thee: to the honour and praise of thy great goodness and majesty, through jesus Christ our Lord. Amen. The Questions, which I have propounded to be disputed off, are these: God's purpose and decree taketh not away the liberty of man's corrupt will: and, Our conjunction with Christ is altogether spiritual: which have indeed much difficulty in them, but yet more profit, if they be rightly understood. These therefore, according to the custom of this famous University, we have determined this day, first breefelye to expound and lay open, that the truth and proper sense of them both may appear: secondly to defend them as true, dissolving the doubts which shall on the other side be objected. But we, entering somewhat fearfully into this kind of reasoning, and renewing again these scholastical exercises after a long season intermitted, make this request, that ye would, with friendly patience, hear us, as ye are wont. Question I. The former theme containeth a question of all, that ever have been debated in philosophy, or Christian religion, the greatest: and of which first the Philosophers, than also the Divines, have, both in times past and now also in these days, almost infinitely disputed. We will say somewhat of them both, and first of the Philosophers. It hath been inquired therefore of them, whither all things in the world come to pass by fatal destiny and by a certain necessity of nature: or whither there were some contingents, that is, things happening by chance, and such as proceed not from necessary causes: but chiefly whither man's will be free, or fettered with the necessity and bands of Fate or Destiny. For when some, given to the study of Astrology, perceived, so great stability of the celestial bodies, and their so great force and efficacy in and upon all things here below: and where othersome thought, that there was a certain near conjunction or touching of things one with other, whereby the upper most were coupled with the middlemost and the middlemost with the lowermost: Finally when both parts understood, that all things to come were already certainly seen and known to God: they concluded that all things came necessarily to pass, and left no manner of possibility, nor likelihood of any thing: yea they judged that all true things fell out of necessity, and that all false things were méerelye impossible. With which error the Poets being infected, they bring in even jupiter himself complaining, that, though he would never so feign, yet can he not withstand the Fates. another sort there were that disliked of this opinion, and set themselves manfully against it, and granting that the operations of the Stars were great, and that the force of the cuniunction of nature was able to do many things (we will speak afterward of Foreknowledge) yet they defended, that the power of man's will was greater, then that it might either by the Stars, or by the conjunction of nature, be vanquished or overcome. For these things (as they commonly speak) do enforce the will only, but not of necessity. From thence also they taught that slothful and sluggish trade to grow, which of them is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, vain or idle talk: because, that if all things come necessarily to pass, there is nothing at all lest for us to do in our life time: but necessity bringing in slothfulness, all manner of exercise 〈◊〉 all utterly be taken from man's life. finally they showed evidently, that there were neither virtues nor vices, neither just praises nor dispraises, neither preferments nor punishments: in which notwithstanding all the well ordering of a Common weal doth consist. And this controversy among the Philosophers hath been perpetual For whilst either party defended their own opinions, and withstood other men's by such reasons, as the contrary side could scarcely answer, neither parties would ever give place to other, but have on both sides always stood to their taikling and maintained their own as most true. Hereof may Cicero be a witness, who, being a man wholly employed in the administration of civil affairs, and seeing that the state of the Common wealth could not stand, nor the course of man's life be continued, except there were freedom and Liberty, he resolved to defend the same against Fate and Destiny. But when he was urged with this principle of Logic, Every Proposition is of necessity either true or false: and could not solute that which was thereby concluded: namely that there can nothing to come be pronounced, albeit it may seem to be contingent, which is not necessarily true, or necessarily false: and therefore that all things that are to come are of necessity true, or impossible: he answered, that he would rather take this foil, to deny the said principle (which yet is most true) then to grant, that man is not free or at liberty▪ In which point also Ciciro bewrayed his ignorance. For why? he ought not, by denying of a principle, which, by reason of the most apparent and necessary truth of it, is called the principle of principles, to have taken that foil: considering that the necessity of things uttered, dependeth not upon the necessity of that principle. Cicero shall either plead to morrow, or not plead: it is a necessary proposition, if you consider the form of it (for it is a disjunction of contraries without a mean) but, if you look upon the substance, there is no necessity, sith the cause of it is free, and not necessary. And therefore when they strove thus on both stoes, without resolution of the objections propounded, it came to pass that neither party would give place to other, but either side with tooth and nail maintained their several opinions: whereupon the controversy remained undecided and undetermined. Next to the Philosophers in this controversy succeeded the Divines, challenging it of right unto themselves, as a parcel of their own proper store: amongst whom there was no less sharp bickering in times past: and even at this day there is a controversy touching this matter, not only betwixt the Romain●s●s and the Protestants, but betwixt the Protestants themselves, and professors of the purer religion. For some of them, to the end they might ascribe the sound and perfect glory of all things, and especially of our salvation, and of all good actions, unto God alone, they seem to establish the eternal decree of God, that it only affecteth and accomplisheth all things. And that it is in such wise the proper and next efficient cause of all things, without any exception, that there can nothing at any time come to pass, which was not from all eternity purposed and decreed, and whatsoever is purposed and decreed, must necessarily and absolutely come to pass: which sentence also some strengthen and confirm by the divine prescience or foreknowledge. For somuch as that, which is foreknown, must of necessity come to pass, both in that order and manner, wherein it is foreknown, seeing the knowledge of God is most certain and sure, neither can God in any wise be deceived. But othersome do reject this opinion touching the absolute necessity of all things, as being contrary to God's glory. For that being established, they suppose it followeth necessarily, that God is the author of all sin, or else that there is no sin at all. For why: seeing God cannot sin, there will be no sin, if so be by his own proper force and power he worketh and disposeth all things: or, which is all one, if by the force of his decree all things be carried after one and the self-same manner, and enforced to do that, which they do. And therefore they save that this necessity is no less to be improved, then that which is said to proceed either from the Stars, or from the conjunction of things among themselves: nay much more: For it would be betters▪ more tolerable for mankind that there were a fatal kind of destiny, which depended of the Stars and conjunction of things, so that God might be said to be above it and free: and which might be moved by our prayers, and dispense with Fate at his pleasure for the behoof of his servants: then by rejecting the name of Fate in show, to establish such a kind of purpose and decree of God, as whereby God himself should be so tied and bound, that he neither would, nor could change any thing in it. For by this means is overthrown, as they say, not only all good order and government of the Common weal, but also Religion: which standeth chiefly in the invocation of the divine majesty. For in vain is entreaty made to that, which is unentreatable. And therefore that they might shun and avoid these inconveniences, they embrace the liberty of man's will, and every where defend it: because (as saith Augustine,) that as without grace there is no salvation: so without liberty or freedom God's justice is not seen in punishing of men. And in this contention (which doubtless is very great) either part hath oftentimes received grievous wounds of other, and many things are objected on both sides, which are not sufficiently in all points answered. To be short, the matter is come to this pass, that it seemeth there can no way be found whereby it may be determined. For as long as both parts are persuaded, that they strive for God's glory and the salvation of men against leasing and falsehood, neither side will give place to other: neither indeed (howsoever either of them may be vanquished by reason) will there ever want matter for them to object: so perpetual and everlasting seemeth this contention like to be. What shall we say then? that this question so long debated of the Philosophers, most wise men, and yet undetermined, cannot even of divines, and men endued with heavenly wisdom, be discussed and decided? and that God hath in this case laid a cross upon learned men, wherein they might perpetually torment themselves? I cannot so think. But if there be any way of appeasing this controversy, it standeth of necessity in this, that one of the parties may for a while yield and give place to the other: or, that either side would so far forth relent touching the stiffness of their opinion, till as at length the matter might be throughly agreed betwixt them. But it is like, that neither of both will give place to other, because that aswell the one as the other do persuade themselves that they strive for the truth against a lie, and for God against the Devil. And therefore this seemeth to be the only way of composing this strife, it so be the opinions of the strivers might by any means be compared together. And this course hath Agustine long ago, the prince of Divines, followed and kept, in his Book 5. de Civirate Dei, Chap. 9 where he reproveth Tully, for thinking, that if the Foreknowledge of God should stand, which they call divination or fore-déeming, all things must needs come to pass of necessity, as they were foreknown or fore-deemed: and therefore that the difference of things necessary and contingent, should utterly be taken away. Wherefore when he judged that if Foreknow-ledge should stand in force, man's liberty would fall to the ground: he choose rather to disannul Gods fore knowledge, then to let go Liberty or Freedom: and therefore Augustine saith of him, Whilst he coveteth to make me free, he hath made them sacrilegious thieves, or, robbers of God of his honour. But let us hear Augustine himself confuting so great an error of Tully, And I will recite his words out of my noting tables, which are these: What is it then, that C●●●● ●eared in the foreknowledge of things to c●me, that should labour to destroy it by his detestable disputation? Forsooth, because, that of all things to come be foreknown, they must come to pass in that order, that they are foreknown to come to pass: and, if they shall come to pass in that order, then is the order of things certain to God that foreknoweth them: and ●f the order of things be certain, then is the order of causes certain, (For why? there can nothing come to pass, that some efficient or effectual cause went not before.) But if the order of the causes be certain, whereby every thing that is cometh to pass: then fall all things out, saith he, by Face or Destiny: which if it be so, then is there nothing in our power, and then is there no freedom or liberty of will: which thing if we grant, saith he, then is all the life of man quite overthrown: them in vain are laws given: then in vain are rebukes, praises, reproofs, and exhortations used: neither by any justice can rewards than be allotted to the good, o● punishments to the wicked Lest then these indignations and absurdities should follow, w●●ch are so hurtful and perditious to men's aff●nes, he will not have any foreknowledge of things to come: and into these straits doth Tully enforce a religious mind, that he must choose one of the two, either that there is some power in out will, or else that there is a foreknowledge of things to come: for he supposeth that both cannot stand: but, if the one be granted, the other is disannulled: if we choose the foreknowledge of things to come, the liberty of will is taken away: if we choose the liberty of will, the foreknowledge of things to come is subverted and overthrown. He therefore, as a mighty and great learned man, and as one very much and most skilfully tendering man's life, chôse of these two, the freedom and liberty of the will: which that it might be granted, he denied the foreknowledge of things to come: and thus whilst he would make men free, he maketh them Church-robbers. But a devout and religious mind chooseth both, confesseth both, and with a godly faith, approveth both. Hitherto Augustine. Out of this place we see, first the gross error of Tully, the which was also in Aristotle, who when he had truly said before, that Every proposition is either true or false (for this is necessary, that every thing should either be or not be) yet afterward in his Book De Interpretatione, disputing de Futuris contingentibus, that is, of things that may happen or not happen, fearing, lest, if he should say that they were either true or false, it would follow, that they were also necessary or impossible: he said not, that the truth of them was as yet unknown unto man, but known unto God, as he ought to have done: but, That they were as yet neither true, nor false: by which saying, he took from God the Foreknowledge at the least of things Contingent: as also did Carneades, who said, That even Apollo himself could not tell of things to come, furtherforth then of such whose causes were necessary. But as the error of Tully, the chief Orator and Philosopher, was confuted by Augustine a chief and principal Divine: so the fault of Aristotle a most sharp witted Philosopher, and therefore also of Carneades, was found out and corrected in our time by Petrus Ramus a Philosopher of Paris. Whereby it appeareth, that some of the ancient Philosophers, and Divines at this day have been deceived with this conclusion: If it be to come, and of God foreknown, it must necessarily come to pass: for this is false. It must come to pass indeed, but not necessarily: because it hath the efficient cause, not necessary, but free and Contingent, whereby it may either be or not be. And yet notwithstanding this is no let, but that God may foresee that which is to come, as Carneades supposed, because that so great is the quick-sightednes of the Divine providence, that it knoweth the end and issue, even of things contingent, and which may fall out on either side: yea unto God there is nothing, neither past nor to come, but all things present. For the knowledge of God is a sight or vision, comprehending all things (as it were) with one look or view of the eyes. The foreknowledge therefore of things to come is not repugnant to man's liberty, or to the nature of things contingent. For, like as it is necessary that all things that are past should already be fulfilled: and yet notwithstanding some of them had necessary causes, and therefore could not choose but be: and some had free and contingent causes, and therefore might either be or not be: even so likewise, the things that are to come, shall all come to pass: but some of necessary causes, and cannot but be: othersome of free and contingent causes, and may fall out not to be. For the maker and Creator of this world would not have all things to come to pass by necessary causes: but some to proceed of free and contingent causes: wherein chiefly his glory doth appear. For those things only, that are free, are capable of divine power and of the heavenly and blessed life. And therefore some things are done, which might not be done: and some things are not done, which might be done. Wherefore Adam, when as (by the consent of all Divines) he might have stood, he fell: and Christ said, That he could pray unto his Father: and that his Father also could send twelve legions of angels, whereof notwithstanding neither came to pass. As therefore it is necessary that all things already past should be done, and yet that necessity is not absolute: but in respect of the cause, that is, by reason of the circumstance of the time already past: so the things that are to come, after a sort it is necessary that they should be, not absolutely indeed, but in respect of the cause: namely, for because it is determined that they shallbe: so likewise is it necessary that all things that are present be in esle, as, it is necessary for him that writeth to write, as long as he writeth, and for him that speaketh to speak: and yet nevertheless not absolutely, as when we say, the fire burneth, or the Sun shineth for it may be that he writeth not, and that this holdeth his peace) but in regard of the cause, that is, by reason of the circumstance of the time present: forasmuch as Every thing when it is, it is necessary that it be, saith Aristotle. This therefore first we understand by that place of Augustine, that certain Philosophers being deceived in this point, have groevouslye erred. Secondly we perceive by the same place, what the way is of quieting so great a discord. For as Augustine reproveth and confuteth those, that of the foreknowledge of God, concluded the necessity of all things, and took utterly away all liberty and freedom from man, declaring that God's foreknowledge agreeth right well with man's liberty: A religious mind, saith he, chooseth both, confesseth both, and with a godly faith approveth both. So we also, supposing this to be the only way andmean to end & determine the controversy by us propounded, have undertaken to defend, That the liberty of man's will is not taken away by the purpose and decree of God, lest any man should think God's purpose and decree to be such a thing, as whereby men might be forcibly carried, as the dust of the wind: or by whose force and power alone, and not by their own, they may speak, like Balaams' Ass, and do whatsoever they do. For he that thus thinketh, is in a very great error. Neither again do we attribute that liberty to man, whereby he may do every thing (for so should be taken away not only God's purpose and decree, but mortal man should be taken for a God) but whereby he may work and deal at liberty under the decree & determination of God, which is the property of that nature, that God hath made free and capable of power and life eternal. And so far is it off, that this our sentence ought worthily to displease any of sound judgement: that even they also, which strive and struggle together about this matter, if their meaning were throughly seen into, are just of this mind. For it was never the intent of these learned and singular men, to establish such a purpose and decree of God, as whereby alone all things should be carried and done without a mean, as who should say men, were nothing but blocks, and passable instruments: for if they had been of this mind, they might worthily have been gainsaid. Neither the other sort, if so be we will indifferently construe their meaning, do grant unto man that liberty, whereby, as he may purchase death and extreme misery, so also he may procure to himself life & sovereign felicity (for this would utterly abolish the grace of God: which they say was Pelagius his error) but whereby a man may in such wise be and be said to be the Lord and master of his actions, as that he now alone may be deemed the author of sin, and God in no case charged therewith. But this opinion will some man say, induceth free-will. But what divine ever denied, that man hath indeed over much will to sin? For this saying of Augustine (if I be not deceived,) as it is most famous, so also it is most true: To do a thing freely, is the property of man's nature, and so coupled with reason, that it cannot be separated from it: by doing freely to choose evil, is the property of corrupt nature: but to choose good, is the gift of grace. And therefore, to conclude, God the creator and Governor of all things is not the destroyer of the order by him appointed, but the preserver. For he would that in the nature of things there should be divers and sundry causes, namely some, Necessary, and othersome also free & contingent: which, according to their several natures, might work freely and contingently, or not work. Whereupon we conclude, that secondary causes are not enforced by god's purpose and decree, but carried willingly and after their own nature: for because that God is the preserver of the order by him set and appointed, and not the destroyer: who worketh by Satan and the wicked, not as by a stone, or brute beast: but according to the quality and disposition of that nature, which he hath put into them. And thus much touching the first Question. Question. II. Our conjunction With Christ is altogether spiritual. THe second followeth. Our conjunction with Christ is altogether spiritual. Out of which also there have risen in this age, not only cruel and bitter conflicts of the learned among themselves, but also hatreds, persecutions, burnings and tormentings of a number of men, yea wars and desolations of Countries, neither hath this so deadly a controversy been between the Romanists and Protestants only, but between the Protestants also themselves, and that most eager and sharp, and which as yet is not thoroughly quenched and brought to an end. Of this therefore we also will speak somewhat, but briefly, and according to the time, which we suppose to be remaining unto us. This Question we have given out, to diminish that error, whereby it is defended, That we are corporally joined and coupled with Christ, and it is thought that no fruit can otherwise be reaped by him: for both these I suppose to be false, and do understand it thus▪ That we are not corporally, but spiritually, and yet verily and indeed joined with christ: and made partakers of him, and of all his benefits. They that maintain that gross conjunction, are of this opinion, that, whereas they had rightly conceived in their minds that to the atteynment of salvation and eternal life, it was necessary, that we should be joined with Christ, to the end we might be partakers of his life and death, and of his merits and deserts: they supposed that this joining together could not otherwise be, except he were there bodily present where we are: and so might be joined with our bodies and minds, which is false & absurd: neither, though it were true, could it yet perform that which is sought for, that is to say, it could never the more give either righteousness or eternal life unto us. We will therefore endeavour to show, that there is no such conjunction of us with Christ our head, neither, if there were, would the same be wholesome or profitable for us: and therefore that we have need, if we would be saved, to be spiritually joined with him. But that we may go plainly to work, we are to know, that those, that maintain the opinion, which we impugn, are many and sundry. For some, that they might have Christ corporally present with them, affirm that the bread and wine in the Sacrament of the Eucharist, do turn and are changed into the very body and blood of Christ, in somuch that after consecration, it is not only Sacramentally, but also sensibly handled & broken by the hands of the Priest, and even wasted & consumed by the téeche of the faithful: for that this might be granted, Berengarius was enforced to confess it by Pope Nicholas, and the general Council, wherein were present 114. Bishop's: as it is had in grecians Decree, Distinct. 2. chap. Ego Berengarius. But other some, who disliked of this opinion, devised another way, whereby they might corporally be coupled with Christ. They said therefore that the bread and wine do remain: but that in them and with them the body and blood of Christ is really & corporally present: and that this cometh to pass by the force and efficacy of Christ's words. But it fell out with these as it did with those that were first mentioned: namely, that, when they could scarcely or not at all defend and maintain their opinion, some revolted also from them, who devised yet a new way, whereby, holding fast that, as it were with tooth and nail, which they judged necessary to be done to salvation, namely, that we must corporally be joined with Christ, they might maintain and defend it: and they lay this as a foundation, That the body of Christ is every where, and that not by the force of the Sacramental words, as the rest do: but by force of the personal or substantial union: and therefore that we are corporally conjoined and coupled with him. Such a like thing is Osiander said to have dreamt of, who, that he might derive the essential righteousness of God, which consisteth in Christ, unto us, he would have us in such wise to be joined with him, as that there might be a real application of one substance to another. This therefore is that which we disallow, and do thus go about to prove it false. That such a conjunction & presence might be established, it is necessary, that the body of Christ be at once, either in many places (wherein the first and second sort do agree) or in all, as the third sort do hold, who of their opinion are called ubiquists, or Euerywheremen: but either of them is repugnant to the human nature of Christ, and doth utterly destroy it: therefore neither of both can be true. For, that we may speak of that first, one body, though it be great, so long as it remaineth one, can be but in one place only at one time: as for example, This body of mine, is wholly contained in this space of air, which compasseth me about: and whither I stretch forth mine arms, or my legs, or pluck them in, yet will it be always but in one place: howbeit in a greater, if it be stretched out: in a less if it be plucked in. But if (to continued in one example) it be divided into a hundred parts, and every part be put severally in his own proper place: then my body, which now is one, and in one place, shall be in a hundred places: but not the whole in every one, but every of the parts thereof in every of the places. And, forasmuch as every part of my body, is a body: a body, I say, consisting in proportion of length, breadth, and depth: now shall not one body be in a hundred places, but a hundred bodies in so many places. Therefore, they that judge, Christ's body to be in many and divers places at once, must either of necessity divide it into parts, or make Christ to have many bodies: but either of both is false and absurd: and against the humane nature of Christ, and a destruction unto it. For why? Christ's body is not to be divided, that it might by parts be in many places: neither are his whole and entire bodies in many places, but remaining one and undivided it is in one place: in a greater place if it be greater, as, if it be extended from the very heavens to the earth: or in a less if it be less, as, if it be enclosed in the bread. For that greatness of the body doth not require many places to be in, but only a greater place: as also the multitude of bodies doth require a multitude of places. This thing is so certain and true, that even the Godhead itself (though it be every where) yet cannot it be in divers and sundry places. For otherwise it were necessary, as we said before, that either it should be divided into parts, or that it should be manifold: whereof neither is true. For, albeit to be every where & in all places, may seem to be the very same that to be in many places is: yet is not the very same. For to be every where, or in all places, is not to be in many & in divers places, but in one place, agreeable to the greatness thereof. And therefore God; seeing he is infinite, is forsooth in one place, but yet in an infinite place, that is to say, every where: and not in many and sundry places: for than he should not be somewhere or in some place: and beside he should either be divided or manifold. But he is simple and undivided, filling and replenishing all things, every where wholly, and without any distance of place in all and every place. These things perhaps when the ubiquists or Everywhere men saw: but durst neither divide Christ's body, nor multiply it: and yet would still stiffly hold that corporal presence: one thing that remained they said, namely that Christ's body is not manifold, nor in sundry places, but everywhere and in all places, by reason of the personal or hypostatical union that it hath with the Word: as who should say, that because they might have it corporally present in some few places (to wit, where the Lords Supper is celebrated upon earth:) they supposed that it must be every where. To the confuting of which opinion, this saying of Augustine is sufficient, Take away the spaces from bodies, and they will be no bodies: which if it be true, them these men, labouring with tooth and nail to keep Christ's body really present, have utterly deprived themselves of that body. And, who seeth not, that to be every where is the property of God alone? And therefore (that, we may conclude that which we propounded at the beginning) this opinion and the two former, do destroy the human nature of Christ, either by dividing it, or by multiplying it, or by infinite stretching of it. And therefore they cannot be true: yea, and though they were true, yet cannot that be truly concluded, which they intent, namely, That we are corporally coupled and conjoined with Christ. For, when thou sayest that the faithful are corporally joined with Christ: thou sayest not only that they are joined together (which no christian man will deny) but thou determinest also the mean, whereby that cometh to pass and thou sayest that it is corporal or bodily: touching which point only is the question and controversy. For it followeth not by and by, though the body of Christ be in many or in all places, that therefore it is corporally, that is to say, after a bodily manner joined with us: seeing the Godhead, which is every where, cannot yet be said corporally to be joined with the Creatures: though that in it we live, move and have our being. And therefore the body of Christ, is neither in many places, nor yet everywhere, for this is against his divine nature: neither, if it were every where or in many places, would it yet by and by follow, that we are corporally coupled and united with him. Moreover every of these opinions have their several and sundry faults: whereof yet we need not to repeat every particular. For the first saith, That the bread is changed and transubstantiated into the body, and the Wine into the blood of Christ: which is a very absurd thing to be thought. For why? if thou believest that, which we confess in the creed, namely, that the body of Christ was made of the substance of the Virgin Mary: how is it that thou contendest that the same is yet still made: and that of some other matter then of the substance of the Virgin Mary: to wit Bread, whose substance is changed into the substance of the body of Christ? it had been more tolerable to say, That the bread is abolished and utterly brought to nought, and that Christ's body doth stay itself in the place thereof: and therefore the subtler sort, which writ in these days of this matter, do reject the device of Transubstantiation, not expressly in deed, but they conclude upon that, with the which it can by no means agree: for they place Christ not corporally, but spiritually, and so, as he occupieth no place, in the Eucharist. The second, offereth violence to Christ's words: This is my body: that is to say, in this or with this, is my body: this is a forced exposition, if at least it may be called an exposition. The third destroyeth the Sacrament, whose dignity it would seem to defend: when as, that it might have Christ's body really present in it: it affirmeth that the same is also every where out of the sacrament. And hereby I think it may sufficiently appear, that there is no such corporal conjunction of Christ with us: no nor yet can be: sith neither Christ's body, nor the manner of conjunction, which is set down, can by any means bear it. But now we must show, That even this real and corporal conjunction, if there were any, cannot give or procure salvation: which I prove thus: If there were ever any corporally conjoined with Christ, then was it the most holy Virgin Marry his Mother: for she was bodily, substantially, and naturally joined with him, because that being conceived by the power of the Holy ghost, of her very substance, she bore him nine months in her womb, and afterward being borne she gave him suck, held him in her arms, and brought him up. But the virgin Maries salvation was so far off from depending upon this coviunction, that, unless an other more near and straighter conjunction had come between, she had never entered into the Kingdom of Heaven: which thing Christ declareth to a certain woman crying out, Blessed is the womb that bore thee, and the paps that gave thee suck, making this answer, Yea rather blessed are they that hear the word of God and keep it: and to them that said, Thy Mother and thy brethren seek thee without: who is my Mother and my brethren? saith he: whosoever doth that that God commandeth, he is my brother, my sister, and my Mother. The like may be said of Simeon, who took Christ up into his arms and embraced him: and of john that leaned upon Christ's breast. But, that this gross and corporal conjunction is not of itself profitable and healthsome; Iu●●● may be a witness, who was no less corporally joined with him then the rest, when he betrayed him with a kiss: and the jews, which buffited him with fists, and scourged him with rods: so that, if so be they had wholly devoured that sacred body, and drunk the blood that flowed from it, yet could they not have obtained salvation thereby: and even so, no more could we neither be saved, though we did in such wise devour his flesh, as that it might be corporally and indeed present in us. My flesh profiteth nothing, saith Christ, namely being so taken: The words, which I speak unto you, are spirit and life. Finally the conjunction, whereby the faithful are here joined with Christ, shall one day be perfected in the heavens: but not that corporal conjunction (for every man shall have both his own body and his own soul, separated from others) but spiritual, of which we will speak anon. To what purpose is it then so greatly to urge this bodily conjunction, whereupon yet, if there were any, our salvation dependeth not: and we were always still to seek an other, which alone is properly necessary to salvation? for otherwise, what shall become of the fathers that died before Christ was borne? for why? they could not corporally eat the body of christ which was not as yet come into the world, neither could they bodily be joined with him: and yet they did eat the same meat that we do, and dranck the same drink, as saith the Apostle: and they were truly & healthfully joined with him. Why therefore do we not rather inquire after this straighter and wholesome mean? And that we may speak somewhat also of this, as we promised, it is thus to be understood. First that this whole controversy is as touching the mean or manner of the conjunction: For concerning the thing itself there is no question: that is, no man ever doubted, who hath at least been any thing at all acquainted with the holy scriptures, but that the faithful are truly and indeed joined with Christ their head, considering that it doth and may every where appear. Let this therefore be ratified, and out of all controversy, That the faithful aught verily to be joined with Christ, to th' intent they may become partakers of his righteousness & life, and of all his benefits. And therefore when it is demanded, whither we be corporally or spiritually joined with Christ, this is demanded by those that do already understand, that we are joined with him: but after what manner or by what mean that is done, whither by a corporal or spiritual, they stand in doubt▪ For the Grammarians (that I may add this) as they have certain Adverbs, of Place, Time, Likeness, etc. so have they some of the mean or manner of doing: of which sort are these, Subtly, Strongly, Corporally, Spiritually, etc. And therefore the Logicians do commonly call the Maximees, whereunto these Adverbs are put, Modalls: whereby it is declared, not that they Attribute is in the subject: but how and after what sort it is in it; as, when I say, Aristotle disputeth subtly: by this Adverb I express, not that Aristotle disputeth, which is signified by the other two words: but how and after what sort he desputeth. Therefore, this proposition may of him be denied, who yet must grant, that Aristotle disputeth, because he denieth not the thing, but the manner only. So therefore, they that at this day deny, the faithful to eat Christ corporally, or bodily to be joined with him: do not yet deny them to eat the flesh of Christ, and to drink his blood, or to be joined with Christ: but they deny the manner expressed in that Adverb: & because they deny that manner, it is requisite that they appoint another, seeing they confess the conjunction or joining together: and forsomuch as it is in no wise corporal, as we have showed before, it remaineth that it be spiritual. And certes, so mighty in this behalf is the Truth, that she draweth all men unto her to take her part. For why▪ all for the most part do confess, that we are spiritually and by faith joined with Christ: but yet what the mean or manner of this conjunction is, it is not ●o well perhaps understood of all. And therefore this is also briefly and in few words to be opened. Two bodies are joined together after their manner, that is to say; bodily, when the one is put to the other by the mutual touching of either of them both, without any distance of place coming between them▪ and they are disjoined and separated one from an other, by distance of place. But of Spirits, which can neither touch nor be touched, the reason is far otherwise: for the joining or disjoining of them, the nearness or fatness of places doth nothing avail. They are joined together then by Love: not feign dry, but most truly: as also they are again by Hatred sundered and divided. For this we understand all the blessed Spirits, in what place soever they are, to be joined together among themselves: and the unclean and wicked Spirits to be divided from them, albeit they remain among them. So likewise we say, that the faithful are joined together ●n● with an other and this is the communion of saints 〈◊〉 but sundered from the wicked, although they be mingled with them. Therefore Luke in the Acts saith, That the multitude of them that believed, were of one ha●t and of one soul, which is the greatest 〈◊〉 in●●tion that can be, the which Sam. 〈…〉 is expounded; The soul of jonathan saith 〈◊〉 was ●●●●●ith the soul of David: for jonathan loved David as his own soul. So man are wife▪ e●en without copulation, are o●● & the one is said to be knit unto the other in what place soever they be: and this similitude, to expound this mystery, the Apostle useth Eph●. 5 And therefore with this kind of conjunction, though with a straighter hand, are the faithful joined with Christ their head: which also in an other place Paul declareth, when he saith, The bread, which we break, is the communion of the body of Christ, and, for we that are many, are one bread and one body. And thus is this conjunction of ours with Christ wrought and accomplished: when as the godly mind being enlightened with the divine Spirit, hath attained to the clear knowledge of God in Christ, and to the beholding of him as the fountain of all goodness, and as a Father of mercy to itself: so great a love is forthwith enkindled thereby, that it is wholly ravished with the desire of him (for a good thing, the greater that it is, and the more apparently seen, the more vehemently is it longed after: as, if the mind doth plainly perceive and see the chiefest good thu●g and most sovereign felicity, it cannot be th●●● but that it will be surprise● with a most servant love of it) and love hath a continual de●●●● to be joined with and to enjoy the thing ●●lou●●, insomuch that it cannot rest before it obtain i●t and when this is grau●●ted to the lover, than he cleaveth thoroughly to the thing beloved, he is turned into it, and becom●●●th one with it. And this power of enjoying him God giveth most willingly to all, that 〈◊〉 him, that is to say, to so many as he stirreth up unto his love by his holy Spirit: yea, he cometh to them, that he may also dwell with them, as saith Christ, joh. 14. If a man love me, my Father will love him, and we will come to him, and abide with him. Hence it is, that Paul, being after this manner joined with Christ, saith: Now is it not I that live, but Christ liveth in me: and the faithful do pray, Let thy will be done with us, and in us, as it is in heaven. For why● this is so effectual a conjunction, that it joineth the Louer● together verily and in such wise, that th●●● 〈◊〉 but one mind, and one will in ●●aine, insomuch that the lover may truly and from his heart say unto Christ, Not what I will, but what thou wilt, be done. Finally this divine lou● is wonderfully celebrated throughout the whole book of the songs of Solomon, wherewith the Church being caught and surpripe●●, is so greatly enamoured, 〈◊〉 so ex●●ding●y●e in love with God, that it can book 〈◊〉 r●●● but in the embracing of ●ind▪ This is th●● 〈◊〉 that spiritual and deui●●e, and 〈…〉 wholesome conjunction, that the faithful have with Christ: which is a hundred times better and more effectual than the corporal, (lest any man should think it to be vain and fantastical) for of this followeth by and by, the putting away of all evils, and the participation of all good things: for why● it is meet that God should free him, whom he taketh into his favour, from sinn● and from all enormities, and adorn him with grace and all good things. Thus therefore by the lively and sincere knowledge & faith of God in Christ, is kindled an incredible love in us, which God, who is the very cause of it, never leaveth destitute; but rewardeth it with himself, and with will hi● good blessings, in Christ. Thus therefore is God offered to be received in Christ, ●●ld▪ Christ in the mystery of the Eucharist, not with the mouth of the body, but with the faith of the soul. This our conjunction with him, Christ, applying himself to our capacity, doth every where illustrate, with many similitudes 〈…〉 bodies, and from the manner 〈…〉 them, whom also the Apostles followed, as, when by ●he word of God, re●●●●ed by faith, Paul saith, That the faithful 〈…〉 members of Christ, bone of his bones, and fles●● of his flesh 〈◊〉 and, that in Baptism they 〈◊〉 Christ ●lare graffed in him: and that in the Supp●● they eat his flesh, and drink his blood, and 〈◊〉 made one with him: when yet notwithstanding that holy body of his, abideth always wholly in the heavens, sitting at the right hand of his Father almighty: neither is it at any time intermixed with ours. But these things are figuratively spoken, and are to be transferred from the body to the soul: sith the soul whereof he is the meat, hath neither mouth, nor teeth, nor throat: and this figure being not vnd●●st●●d of some, was expounded by Christ himself, The flesh profiteth nothing, saith he, The words, which I speak unto you, are Spirit and life. For hereby it plainly appears, that this meat is not of the belly, but of the mind: and that the flesh of Christ is to be eaten of us, not with the teeth of the mouth, but with the saith of the so●●e: and his blood to be dra● 〈◊〉 with the 〈◊〉 of the throat, but with the spirit of devotion. Which thing may even here by ●e percei●en, for that neither the hi●g●r worthiest for the assuaging whero●, 〈◊〉 holy banquet was ordained, is the 〈…〉 blood, which were 〈◊〉 imaginations of some: 〈◊〉 the 〈◊〉 and ●●ath of Christ, that is, of the pardon and forgione 〈…〉, mercy, etc. which all 〈◊〉 obtained of God through the heath 〈◊〉 pa●●ion of Christ. Therefore with those tropes 〈◊〉 figures Christ and his Apostles, have expressed the same our spiritual conu●●ction with Christ out head. 〈◊〉 as the Apostles of Christ▪ 〈◊〉 also the father's, have retained and frequented the figures of Christ and of the Apostles, as appeareth by their writings: yea and sometimes proceeding further they have used more bold figures: as when they attributing the names of things signified to the signs, do say, that Christ in the Sacrament is seen with the eyes of the body, handled with the hands, broken, chewed with the mouth and teeth, daily fashioned and created, and that he falleth from the table to the earth, that the blood of Christ boileth up in the bowels of the faithful. Exuperantius Bishop of toulouse (saith Jerome to Nepotian) carried the Lord's body in a wicker Basket, and his blood in a Glass. But if they seem now and then to proceed yet further, and to affirm, that we are properly & without a figure, corporally 〈◊〉 with Christ, this is to be thought to belong unto that, that our bodies also are partakers of this benefit: for it will come to p●●sse● that, we shall not only be united with Christ in our souls, and so enjoy eternal life, but also in our bodies, not, that there shallbe (as ye would say) one mass of all the bodies and souls of all the faithful, with the body and soul of Christ: but for because we shall follow the Lamb, whither soever he goeth: and with him enjoy everlasting life. This is the true exposition, if I be not deceived, of this Question, and so consequently of them both: to the unfolding whereof, not an hour, but a year were needful. And this so manifest a truth of either proposition, I was persuaded in the beginning, when I choose and propounded these things to dispute upon, that I could defend and maintain against all men living: but since I came into this place, and whiles I beheld your countenances, and especially theirs, with whom I am to try this conflict, I fear exceedingly. And therefore, as I did at the first, I pray and beseech almighty God, to give me strength and ability, fit for the defence of his truth. Also I desire the reverend Mediator of this School and disputation, if at any time he shall perceive me to doubt or waver, to put to his helping hand: and mine adversaries, that having regard of the truth, they would remit somewhat of the vehemency of their arguments, when need shall require. finally, I crave earnestly of you all right worshipful brethren, that if at any time I shall not so aptly, as were requisite, answer to the objections propounded, ye would yet therefore never the more doubt of the truth of these propositions: but rather impute all that matter to my slothfulness and ignorance. I have said.