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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

Many thinges to the ſame effecte are further noted in the ſaid Pſalme. Iohn. 3. A man can receiue nothing except it be giuen him from Heauen. Iohn 6. No man commeth to me, except my Father drawe him. Iohn. 15. without me ye can doo nothing. 1. Corinth. 2. The naturall man perceiueth not the thinges that belong to the ſpirit of God. 2. Corinth. 3. We are not able of our ſelues to thinke any thing as of our ſelues: but if we be able to doo any thing, it commeth of God, who hath made vs able miniſters of the newe Teſtament. To be ſhort innumerable are the places that confirme this doctrine, and none of thoſe whome the Church acknowledgeth for diuines, haue euer at any time taught otherwiſe, except peraduentur • that the Pelagians or their followers haue attempted ſomthing differing from it.

Now in earthlye or externall actions, of which ſorte are the exerciſes of politique and houſholde affaires, of the liberall artes likewiſe and handycrafts, howſoeuer a man may ſeeme to be able of himſelfe to doo any thinge, and after his owne fancy & likement to bring it to paſſe, yet notwithſtanding, all men doo graunt this againe, that he is ofte times letted and hindred in this behalfe, whether it be of God, or of the deuil (whome God vſeth euer and anon as his miniſter and inſtrument) or of his owne reaſon and iudgement, which is very much blinded, and cauſeth him oft times to ſtumble, ſo as he preferreth euill thinges before the good. Hence it commeth to paſſe by Gods diſpoſition, that ſome magiſtrate dooth one while gouerne the Commonweale as becommeth him, and an other while the ſame chaungeth his purpoſe, or els peraduenture, ſome wicked and vngodly Tirant ſucceedeth him in his place. According to that of the Proverb. 21. As the riuers of waters, ſo is the Kings harte directed by the hand of the Lord, and he enclyneth it whether ſoeuer he will.

Iob. 34. The Lord ſetteth vp the hypocrite to reigne, becauſe of the ſnares of the people.

Proverb. 16. A diuine ſentence is in the lips of the King, therfore his mouth ſhall not tranſgreſſe in iudgement. A true weight and balance are the iudgement of the Lord, and all the weightes of the bagge are his woork. In the ſame Chapter: The Lord hath made all thinges for his owne ſake, yea euen the wicked for the day of euill. Loe, that the Maieſtrate dealeth wickedly, that the Subiects deale vngodly, it commeth ſo to paſſe by the Lordes ordinance.

That riches, wife, childrēn, contractes or bargaines, knowledge of artes and ſciences, the vſe or abuſe of ye ſame, that al theſe things (I ſay) doo ſucceed or not ſuccéed after the only will and pleaſure of God, it is more manifeſt then that it néedeth by heaping vp of witneſſes to be prooued.

Finally if we looke into meane or middle actions, ſuch namelye as tende both to a good and euill end, and are doon of all indifferently as well good as bad: euen heere alſo nothinge commeth to paſſe, be it right or wrong, but ſo farre foorth as it ſéemeth good vnto the Lord to diſpoſe it. The minde, body, members and whatſoeuer els is neceſſary to the dooing or accompliſhing of any thing, is eſpecially mooued by the Lord him ſelfe. It ſéemeth a matter of no great waight, to ſpeak, to lift vp the hand, to holde vp the foot, to eate, to drinck, to ſtand, to ſitte, to goe any whither or not to goe: and yet euen theſe things the Lord diſpoſeth in all men, neither can we doo any one of them, but by his inclination and direction. Pro. 16. It is in man to prepare the hart, but the anſwere of the tung commeth of the Lord. Act. 17. By him we liue, moue, and haue our being. Wherfore euen in theſe actions alſo the attemptes and enterpriſes of men are ſeen oftentimes to be letted and hindered, and that by God him ſelfe. What ſéemeth to be of leſſe account, thē in ciuill matters to ioyne thy ſelf in company with this man or with that? And yet 1. Sam. 10. They only follow Saule, whoſe hartes the Lord had touched, as for the wicked men they could not follow him. Euery man thinketh it an eaſie matter either to ſit ſtill, or to riſe vp: but Hely could not ſit ſo ſtill, but yt he fell out of his ſeate, brake his neck and died, becauſe the Lord had ſo ordained it to come to paſſe before. 1. Samu. 4. To ſtretch out or pluck in the arme, to ſpeake woordes likewiſe & preach vnto any, no man would iudge but that it were very frée and left to euery mans choice: and yet for all that was Ieroboam letted that he could not pull back his arme: 1. King. 13. Herode was forbidden to hold the people any longer with talke. Act. 12. Whilſte he was ſodainly ſtricken by the Angel. Neither is there cauſe why any man ſhould alleadg, that theſe thinges ought to be conſidered as miraculous and more then ordinarye, when as all theſe thinges doo teach and enſtruct vs alſo aboundantly touching the ordinarye diſpenſation of God, and further doo moſt grauely admoniſhe vs, that in all our actions which we take in hand, we ſhould alwaies haue the Maieſtie and power of Gods prouidence before our eyes. What ſhall we ſay to this that we read euen the elect alſo to haue beene ſtayed from their godly purpoſe, and that by the Lord him ſelfe? Paule had oftentimes purpoſed to viſite the Romanes. and was letted. Rom. 1. The ſame. Act. 16 prepared with his companions to goe into Bithynia, but he was not ſuffered by the ſpirite. And for the ſame cauſe Iames in the 4. Chap. of his Epiſtle dooth wiſely teach vs in all our attemptes and purpoſes, to ſay, If the Lord will. To conclude, neither in ſpiritual or internall actions, neither in corporal or external, neither in mean or middle can we doo any thing at all, but ſo farre foorth as the Lord by his prouidence dooth gouerne and direct vs.

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

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

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

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

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

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

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

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

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

4 Neither again is it héerby concluded, that we are of one minde with the Stoikes, for that ſome of them haue confeſſed that by the name of fate they vnderſtand God him ſelf, and the will of God. In which ſence Ariſtotle aſwell in other places as in his booke de Mundo, ſaith, that the only high God is called by diuers and ſundry names, by reaſon of the diuers and ſundry effectes which he woorketh, and amongſt other names he attributeth vnto him alſo the titles of anankes, eimarmenes, pepromenes, adraſteias, &c, that is to ſay, of neceſſitie, fate or deſteny, vēgeance or reuengement, &c. And Seneca in his booke of Epiſtles 18, out of Cleanthes the Stoike reciteth theſe verſes.

Where in the laſt woordes (as S. Auguſtine interpreteth them) Seneca moſt euidently calleth by the name of Fates, that which in the firſt verſe he had tearmed the will of the almighty Father. The ſame Seneca in his 3. book de Beneficijs, ſpeaking of God. This ſame ſaith he, (meaning God) if thou ſhalt call him fate or deſteny, thou ſhalt not doo amiſſe. For fate is nothing els then an inwrapped courſe of cauſes, and he is the firſt cauſe of all thinges, of whom the reſidue depend. Albeit therfore the Stoikes haue in this wiſe tranſferred the name of Fate vnto God him ſelfe, yet that it is neither fitly doon, nor after that manner that we place prouidence in God, it is prooued euen by their owne aſſertions, as they that doo ſeperate their connexed or fatall cauſes farre off from God: beſides that they deuiſe many other thinges touching Fate, which to applye vnto God, were hainous wickednes. Heerby therfore it plainely appeereth, that the Stoikes doctrine of Fate can by no meanes be compared with the Eu •• gelicall doctrine of Gods prouidence. We will adde a further matter, that enen the very name of Fate is to be ſhut out from amongſt us heerafter, if we couet to retaine our religion in her naturall puritie. For ſeeing that as oft as the name of Fate is heard, many abſurdities doo foorthwith ſeaze vpon the mindes of all that heare it, and ſuch as are clean contrary to the principles of true Diuinitie, doubtleſſe we are of that minde, that the ſame can in no wiſe be admitted into our congregations, without great feare of dangerous infection, let it be reicited amongſt thoſe prophane and baine ianglinges, which the Apoſtle 1. Timoth. 6. willeth to be auoided as alſo we ſee the holy Fathers, eſpeciallye Auguſtine, carefally to haue ſhunned it. Let vs imprint in our minds the ſaying of ye ſame Auguſtine againſt them which out of the place of Iohn. 8, No man could lay hands on him, becauſe his hower was not yet come: would thervpon inferre, that the Lord Chriſt was vnder Fate or deſteny. If thine hart, ſaith he, were not fond, thou wouldſt not beleeue Fate. And that which Naſianzen in his oration touching the care of the poore, ſaith. That their happe is miſerable and their deuiſes fruſtrate, that will take vpon them to teach chaunce, or Fortune, or Fate. And thus much hitherto touching Fate.

Further the place admoniſheth vs to ſhew that neither chaunce nor fortune hath any place, where the force of Gods prouidence is in ſome ſorte weighed and conſidered. There is no néede heere of any long diſputation, ſpecially ſith none haue ouer much laboured to oppoſe or admixe fortune or chaunce with the diuine prouidence of God. It is apparant enough, that the thinges falling out by fortune and chaunce are ſaide to be thoſe, that doo ſomtimes happen accidentlye and beſides mans expectation, which otherwiſe neuer or very ſeldome are woont to come to paſſe. And that which after this ſorte happeneth vnto a man, that may deliberate and deal by aduice, they will haue it ſaide properly to be Fortuitum, or a thing happening by fortune: as if a man digging in the feelde to ſet or ſowe, findeth a treaſure: and that which happeneth to ſome other thing voide of reaſon, they aſcribe to chaunce: as if a ſtone falling from ye houſe top, killeth a Dog that paſſeth by. Wherfore curious men haue endeuoured to ſearche and ſéeke whence theſe thinges ſhould come, and why they ſhould rather be thus then otherwiſe, when yet there is no doubt but they might haue happened otherwiſe: and when they could not finde what cauſes to alleadge in ſuch euentes, they being ouercome with admiration iudged, that it muſt of neceſſitie he ſome diuine matter, and that called they fortune or chaunce, by little and little alſo making it a Goddeſſe, by whoſe beck and will the greateſt part of mens affaires might be guided and gouerned. Wherupon alſo we reade that ſhe was woorſhipped and honoured with diuine honors like vnto ye other Gods: and the matter came to this point, that whatſoeuer proſperitie or aduerſitie befell, men aſcribed it only and alone to fortune, yea and it grew to be an vſuall ſpeech, that then any thing was to fall out either well or ill, when it pleaſed Fortune ſo to haue it. Hence ſprung thoſe ſpeeches. If Fortune liſt and pleaſed be, I ſhall, attaine to hye degree. &c. But we beeing taught out of the holy Scriptures, touching the Prouidence of God, and knowing that by it euen the leaſt and vileſt thinges that be are diſpenſed & accompliſhed, doo aſcride nothing at all either to chaunce or fortune, nay we are of this minde, that there is not ſo much as any chaunce or fortune: but doo attribute all thinges vniuerſallye whither they be ioyous or greeuous vnto God him ſelfe, who adorneth whome he will with benefites, and to whom he will ſendeth contrarye calameties. Of all which thinges whileſt he hath the true and certaine cauſes in a readines, and the maner of woorking by them, it is enough and ſufficient: neither for that we are ignorant of the cauſes, or of the meanes, ought any thing in them to be accoumpted Fortuntum, or falling out by fortune or chaunce. Heerupon we ſée in the Scriptures, that al things both good and had which may happen, are propounded and ſet foorth by the names of Gods bleſſings and curſinges, and likewiſe of promiſes and threatninges: to the intent verily we might deerely learne, that no ſuch matter is to be aſcribed vnto fortune (whither we liſt to call it good or euill) but all thinges to God alone, who ſaith expreſſely by his Prophet, that it is he that created good end euil, that maketh light and darkenes, &c. There might I graunt many thinges, which happen ſo vpon the ſodaine and vnlooked for, be ſaide after a ſort to fal out by Fortune in reſpect of vs, and after a certaine manner of ſpeaking (from which it muſt be abandoned the fond imagination touching any ſuch ſeuerall power of Fortune as giueth and beſtoweth all thinges vpon whome ſhe will) but yet in reſpect of God, we hath (as it is euident) preſt and ready cauſes of all things that come to paſſe, nothing can be ſaid to happen by Chance or Fortune. Yea and to ſay the very trueth, neither ought we in reſpect of our ſelues to graunt any thing vnto Fortune: • ith of what things ſoeuer come to pas, our minde, albeit it perceiueth not the outward cauſes, and which we vſually terme next or neereſt, yet hath it at all times in a readines and vnderſtandeth the principall woorking cauſe, to witte, the prouidence and good will of God.

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

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

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

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

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

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

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

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

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

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

1 Firſt therfore euen by the difference that we noted betweene caſuall thinges and Contingence may after a ſort our aſſertion be confirmed. For if not ſo much as caſuall thinges are to be graunted, but that all ſuch ought to be reduced to the preſcription and determination of Gods prouidence: how much leſſe may it be graunted, that any thing commeth to paſſe contingenter or by Haphazard? It is not like that he that regardeth and diſpoſeth the leſſer matters, wil omitte or neglect the greater: by the adminiſtration wherof his praiſe alſo and glory may be encreaſed. And from whoſe prouidence it is not lawfull to exempt ſo much as the fall of one poore ſparrow vpon the ground: it were very iniurious to think, that of the ſame are not prouided and gouerned likewiſe the ſeuerall actions of euery one. But if ſo be that by the ſame are directed thoſe actions alſo, which by an vſuall manner of ſpeaking are called Caſuall, and which we acknowledge to be meane or indifferent, neither ſeruing at all to any principall cauſe (ſo farrefoorth as we can conceiue) as béeing not (euen then when they are doone) premeditated and forethought off by man: there is no doubt, but that by the ſelfeſame wiſdome are ruled and gouerned other actions, which are farre more graue and waightye, and ſuch eſpeciallye, as wherof depend the ſaluation or deſtruction of ſoules, and in which oftetimes dooth more appeere and may be ſeene the mightye and wonderfull woorkmanſhip of God him ſelfe, then the power & abilitie of mans ſtrength. Wherfore as by the prouidence of God Fortune and chaunce, ſo alſo Contingence is ſubuerted and ouerthrowen.

2 Neither is there any cauſe why they ſhould ſaye that Contingence or Haphazard doth not reach to the internall or ſpirituall actions, wherin is handled the matters of the ſoule. For ſéeing Contingence is occupied about ſuch actions as are ſubiect to reaſon, doubtleſſe they cannot be excluded from the order of theſe, by which a man incurreth the guiltines of ſinne, and for which he is arraigned as guiltie before the tribunal ſeat of God: inaſmuch as theſe actions are doon and accompliſhed by reaſon, which dooth alwaies alſo eg and inuite rather vnto euill then vnto good. And theſe foreſaide actions are truelye interuall and ſpirituall (for why they procéed out of the cloſet of the hart) and doo defile the ſoule before God, Chriſte expreſſelye witneſſing it Math. 15. wherfore the power and dominion of Contingence ſtretcheth it ſelfe euen to ſpirituall actions alſo. For further proofe wherof it appéereth that by reaſon of theſe ſaide actions eſpecially ſinfull and vitious, I ſay, and ſauouring of damnation, becauſe they are doon beſides the will of God, neither may God be eſteemed the author of ſinne, the occaſion was taken of graunting & auouching of Contingence. It remaineth therfore that Contingence reacheth to ſpirituall thinges, and chéefly to the actions of ſinne. But from hence good God, what horrible inconueniences doo immediatly follow? If we ſinne by contingence: it appéereth that we doo wel alſo by cōtingence and this doubtleſſe ſo much the more, by how much the leſſe it is in our power, and falleth more ſeldome that we doo well then ill. But if this be graunted, then ſhall alſo the eternall ſaluation or damnation of man be reduced to Contingence, and then when any is ſaued or damned euerlaſtinglye, it muſt forſooth be aſcribed to Contingence. Which if it be true, then ſhall predeſtination alſo be in danger, neither ſhal any thing be accompliſhed for and by it, but ſo farre foorth as men themſelues ſhall contingentlye or at all aduentures direct their owne actions. And there is in very deed betwéen Predeſtination and prouidence great affinitie and reſemblance, ſo that the one doth as it were ſupporte and fortifie the other. For why, Predeſtination beareth it ſelf as reſpecting the endes or effectes: and prouidence as intentiuely bent to the cauſes or meanes. Wherupon it commeth to paſſe, that as he that taketh away the meanes or cauſes, the ſame taketh alſo the effectes: ſo he that detracteth from the dignitie of Prouidence, muſt alſo of neceſſitie impare the authoritie of predeſtination. But rather then we ſhould thus admit Gods Predeſtination or prouidence to be any whit leſſened or diminiſhed, let vs ſtoppe both our eares, and as for that Contingence or Haphazard, ſo fooliſhlye inuented by mans reaſon: let vs neuer ſuffer it to come in preſence, but with all poſſible diligence and common inforcement let vs endeuer vtterly to baniſh, abandon and aboliſh it for euer.

3 Moreouer that foundation, where-upon the whole poize of Contingence lyeth, namely frée will, euery man may eaſily perceiue and ſee how weake & vnſtable it is. If this ſhould algates be true, that the will or choice of man were in all reſpectes ſo free, as ye Philoſophers haue defined, and mans reaſon-lab ••• eth to perſwade euen vnto this days: then indéede were Contingence or Haphazard to be graunted, yea and it would ſeeme to appéere, that man ſhould doo or not doo euery thing after his owne likement, God in the meane time kéeping him ſelfe cloſe, and intermedling as little as is poſſible with our affaires, but ſéeing it is plaine and euident (for we haue before intreated of this matter) that we can in no kinde of actions (whither we reſpect externall & corporall, or internall & ſpirituall, or meane & middle actions) begin or proceed, further foorth then the Lord him ſelfe or deineth, diſpoſeth, and leadeth: our owne conſcience compelleth vs to confeſſe, that there is nothing done of vs contingently, but that all our woorkes and enterprizes, haue their beginninges, proceedinges and endings, after the Lordes ordinance and good pleaſure, which can by no meanes be by vs changed or inuerted. We verilye for our partes conſult and take counſell, we ſeeke for help and aide, we are carefull for all the waies and meanes, wherby we may bring that to an ende, which we haue once conceiued in our mind, and at length alſo we haue all thinges at hand which we long deſired: yet we ſee oftentimes, euen when all things are in the beſt wiſe prouided, that our driftes are diſappoynted, and that it is vpon the ſodaine moſt vnhappilye broken off, which we ſuppoſed to be moſt happily begon and ſet forward. And why is this: Doubtleſſe for no other cauſe, then for that the Lord ordained only ſuch beginninges to be, but determined to let and hinder the proceedings. So in the Prophets are declared the counſels of the Iewes touching the calling of the Egiptians & other forraine powers againſt the Babilonicall enemy at hand, as alſo in the bokes of the Goſpell their deuiſes are opened touching the way and meane how to obſcure and darken the noble ſame of Chriſtes reſurrection, and to ſuppreſſe his whole doctrine: but thoſe driftes of theires attained not their deſired endes, becauſe forſooth the Lord, when he ordained them to deuiſe ſuch fetches, did withall ordeine them to be diſappointed of their expectation, and all thinges to fall out cleane contrary. And in theſe caſes nothing in the meane time without moſt iuſt and profitable cauſes. For mens attempts and endeuers being made fruſtrate and voide, doo cauſe Gods power to appeere notable and famous, they ſtirre vp and confirme the Godly (who are delighted more with ſpirituall thinges then carnall) to reuerence and imbrace the wil of God: they inforce commonly the wiched to acknowledge Gods power, goodnes, righteouſnes, and to ſubmit their proud and lofty neckes▪ ••••• y innumerable other good things d •• ••• e and podcéed out of theſe and ſuch like ordinatances of God. We haue produced and alledged • o examples, according to the diuers kindes of actions agreeable to this preſent purpoſe, whē we entreated before as touching the libertie of mans will. Wherfore héereby it is concluded, that there can no other Contingence be found out in actions ſubiect to reaſon, their is the libertie of man in the ſelfe ſame actions▪ and ſoeing this is very ſmall and almoſt none at all, it followeth that ſuch alſo muſt contingence be eſtéemed: yea and ſo little regards is to be had of it, euen when to the dooing of thinges our will either inclineth or inclineth not, that the Lordes prouidence is alwaies at libertie and remaineth euer firme and ſtable, as by the which it is as well prouided as foreſeene, that we ſhall apply our will (when time is) or not apply it.

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

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

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

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

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

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

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

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

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

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

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

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

Wherfore that we may once diſpatch and make an end of this diſputation touching contingence, it ſhalbe much better for vs to ſpeak ſimply and plainly of thoſe things that happen (ſith it is certaine that nothing comes to paſſe without the will and diſpenſation of God) vſing thoſe formes of ſpeaking, which we ſee to be vſuall in the holy Scripture, and ſo ſincerely to yeelde ouer to the diuine prouidence the honor and dignitie which it deſerueth, then by ſtrange ſubtilties of woords, and vaine and ſuperfluous diſtinctions, to miniſter occaſion of brauling, and alſo of doubting of the power and goodnes of God. And ſeeing the Scripture dooth euery where and very apparantly teſtifie and declare, that the Lord moueth, inclineth exciteth the hartes of men, hath them in his hand, directeth, and draweth them: alſo that the Lord cauſed them to fall, blinded, hardened, deliuered into a reprobate ſence: againe that the Lord woorketh in men and by men that which ſeemeth right in his own eyes, and that the will of the Lord is euery where doone and accompliſhed: likewiſe that the goinges, willes, and actions of men are ruled and gouerned by the Lord: further that the Lord giueth power, ſtrength, and might, either to doo or not to doo any thing: Item that the Lord puniſheth the wicked, and approueth the godly, by ſending of ſundry and variable ſucceſſes vnto them: to be ſhort that he dooth all things after his own goodnes, power, and inſtice, and willeth and diſpoſeth to be doon whatſoeuer is doone, neither that any thing is ſo vile and baſe or (in our iudgement alſo) hurtfull, out of the which he draweth not ſome good: moreouer that we ſee all theſe thinges, and the Holy Ghoſt to ſpeake ſimply in this wiſe. It cannot be but that offences ſhall come: Math. 18. It cannot be auoided but that off • nces will come: Luke. 17. Againe The Scriptur • s muſt needes be fulfilled, &c. Luke. 24. And: There muſt be hereſies among you: 1. Corinth. 11. Laſt of all ſith in other places theſe and ſuch like proper phraſes of ſpeeche are ofte times met▪ withall, and all of them moſt apt to celebrate and ſet foorth the glory of God with ſuch reuerēce and deuotion as is moſt fit and requiſite: Let vs learne and inure our ſelues to vſe ſuch and the ſame alſo, and as ofte as we ſpeake of Gods prouidence, let vs ſprinckle them in our ſpeeches and communication vtterly abandoning all monſtrous woords and vaine and friuelous diſtinctions. Certainly as for the holieſt and learnedſt of the fathers we ſee them to haue béene contented with a very ſimple and plain manner of ſpeaking. Chriſoſtome expounding that of Iohn. 18. It is neceſſarye that offences ſhould come: It is neceſſary, ſaith he, that they ſhould come: but to periſh, it is not altogether neceſſary. A little after he addeth: He foretelleth for a certaintie that offences ſhould come, and ſo much is expreſſed in other woordes of Luke. 17. It cannot be auoided but that offences will come. Albeit that in yt place ſome thinges are ſpoken, which may ſeeme doubtfull vnto him that is not very attentiue, as that it is not ſignified by the Lords woordes, that the life of men is ſubiect to the neceſſitie of things (perhaps he vnderſtandeth by the woord Neceſſitie the Philoſophers Fate or deſteny, and then ſpeaketh he moſt truelye) yet are many thinges propounded alſo moſt woorthy the reading, and to this preſent purpoſe very fitte and conuenient. But in the mean time he maketh no mention at al of contingence or of neceſſity of cōſequence. Auguſtine de libero arbitrio lib. 5. cap. 3. doubteth not to affirme, that all things come to paſſe by neceſsitie, which come to paſſe in the creatures of God: and that becauſe God hath already determined it, according as may ſtand beſt with the order of that vniuerſitie of thinges which he hath created. For he doth not alter his wil and purpoſe in the gouernment and adminiſtration of thinges. And in the meane ſeaſon he dooth moſt cléerly teach in that place how it is to be be vnderſtood, that we ſinne voluntarily by our own will. Againe De ciuitate Dei lib. 5. cap. 10. he ſaith, That there is a certaine neceſsitie called ours, which is not in our power, but although we be vnwilling yet it worketh what it may, as is the neceſſity of death: and a certaine neceſsitie wherby we ſay that it is neceſſary, that a thing ſhould ſo be or ſhould ſo come to paſſe, as it is neceſſary that God ſhould euer liue and foreknow all thinges. So ſaith Auguſtin. Neither doo I yet ſee any thing that may make to the eſtabliſhing of Contingence or Neceſſitie of Conſequence: albeit I am not ignorant, that the ſame deſtinction is attributed vnto Auguſtine him ſelfe queſt. 23. Can. 4. Nabuchodonoſor. I feare leaſt it be taken out of ſome counterfet woork foiſted in amōgſt his. No leſſe ſoberlye in handling of ſuch places haue the reſidue of the Fathers ſpoken, of whome the greateſt number made conſcience in borrowing ſo much as one woord out of the Philoſophers ſchoole, that might caſt any ſuſpition or ſcruple of error into godly mindes. Neither is there extant in any (whoſe authoritie at leaſt is of any accompte in the Senate of the Doctors of the Church, eſpeciallye the more ancient) either the woord Contingence, or that diſtinction wherof we haue ſpoken. Which thing ſeing it is ſo, we vnderſtand yt is our partes and duties ſtudiouſly to auoide the perilous innouations of woords, and vaine deſtinctions: and on the other ſide to vſe plaine and vſuall phraſes, ſuch eſpeciallye as are conteined in the holy Scriptures. And thē doubtleſſe will all men iudge, that we thinke reuerently of diuine matters, when they ſhall perceiue vs to ſpeake of the ſame properlye and without offence.

But to the intent we may aſwel yet more euidently confirme, that all thinges come to paſſe by the neceſſitie of Gods prouidence, and nothing contingently or by haphazard: as alſo that we may ſet before all the godlye as it were in a table, how and after what ſort it behoueth them to vſe the places that entreat of Gods prouidence, and the phraſes wherin the ſame matter is handled, in reading of the holy Scriptures: We ſuppoſe it will be athing woorth our labour, if we propound certaine hiſtoricall examples out of the Scriptures, and conſider in what points the force of Gods prouidence dooth vtter & declare it ſelf. Now ther is extant great plenty of ſuch examples, but it ſhall be ſufficient for vs to haue produced only twaine: the one ſhalbe of Ioſeph ſold of his brethren: the other of Abſolon rebelling againſt Dauid his father.

Intending therfore to ſpeake of Ioſeph, we are to conſider firſt and formoſt what ye Lord by his Prouidence determined ineſpeciallye to make knowne in him. He had determined to preferre him at the length to the gouernment of the land of Egipt, to the end he might there become a helpe and comfort to his Father Iacob and to al his brethren, in prouiding things neceſſary to liue withall in the time of an vniuerſall famin: and yt by the ſame occaſion alſo the poſteritie of Abraham might paſſe into Egipt, there to ſerue in bondage and thraldom, as God had foretolde long before vnto Abraham it ſhould come to paſſe Gen • ſ. 15. But now beholde (I pray you) by what meanes God determined to bring this thing to paſſe. Firſt it is written Geneſ. 37. that Ioſeph was beloued of his Father aboue all his bretheren, and that he was clad alſo in a partie colloured coat, and for that cauſe became very much hated of his brethren. Beholde a certaine beginning or entry into the matter, though appeering onlye a farre off, from the which afterward it came to the platforme touching the ſelling of Ioſeph: and which (although it were euill) God intended to vſe to the procuring of much good. Heerupon Ioſeph hath dreames in appeerance and outward ſhew very abſurd, but in trueth moſt certaine prognoſtications of great and moſt weighty matters to be accompliſhed in him.

As for Dreames they might ſeeme (if any other thing at all) to fall out eſpecially by contingence or haphazard, as yt which are accounted for light and vaine thinges: and yet that they were ſent of God, the very ſequell of the matter did declare. Doutles it is meruailous to beholde the maieſtie of God occupied euen about the diſpoſing of mens dreames. And for the ſame cauſe were theſe dreames very much ſuſpected of his bretheren, for they priuily feared, that it might one day ſo come to paſſe as the dreames did portend, their conſcience no doubt telling them ſomwhat touching the power of Gods prouidence, wonderfullye ruling and ouer-maſtering mens matters. And concerning his Father it is expreſſely added, that he kept this ſaying diligently in his hart. By which teſtimony the holy ghoſt declareth, that he was a moſt reuerend regarder of the diuine prouidence, and that he conſidered right well, that thoſe dreames were not ſent at all aduentures, but by the will of God, yea & for great and weightye cauſes. But how came Ioſeph into Egipt? God put into the minde of Iacob, to ſend Ioſeph into the fieldes to ſéeke vp his bretheren. Neither in deede was this very thinge doone with-out the determinate puppoſe of God. Ioſeph beeing departed ſtayeth in ye feelds, wher he findeth one that ſetteth him the right waye, and beſides telleth him tydinges of his bretheren, where they are. As yet there was nothing doone without cauſe. For if this man had not been met withall, perhaps Ioſeph being wery would haue returned home, and of ye buſines ſhould not haue gon forward. Wherfore albeit it may appeere that theſe thinges came to paſſe by contingence or haphazard, yet is it plaine that nothing was doon without the diſpenſation of God And loe, Ioſeph was no ſooner come into the ſight of his bretheren, but that they all eftſoones conſpire his death. They conceiue in deede a deteſtable fact, but yet ſuch as the Lord will immediatly alter, & out of which ſhall come a ſinguler good. Onely Ruben dooth conſtantly intreat, perſwading rather to haue him caſt into a pitte, & hoping by that meanes that he might priuily conuaye Ioſeph ſafe vnto his Father. And this thing was procured by the Lord, leaſt their minds being as yet on fire they ſhould foorthwith defile their hands with their brothers blood. Albeit neither did this counſell of Ruben preuaile according to his deſire. It was in déed good & godly of it ſelfe, as that which would haue béen very ioyful to the Father, holſome to Ioſeph and no whit diſcommodious to the bretheren, and therfore in our iudgement God ought of right to haue holpen forward the attempts of Ruben. But in vaine is mans counſayle let againſt Gods. As the counſell of them that would haue had hun deſtroyed could not take the effect, ſo was it not expedient that his counſaile that coueted to ſaue him ſhould goe for payment: ſeeing they bothe were indifferently againſt the immutable decree of the Lord touching the promoting of Ioſeph in Egipt, which was altogether neceſſary to be perfourmed. Ioſeph therfore is caſt in to a pitte, as who ſhould ſay to be killed with hunger. In the meane time that outragiouſnes of minde and boyling wrath in the bretheren is for great good by little and little ſlaked and waxen colde. What then? Marry beſides all expectation comes me Iſmalitiſh marchants that way. But think not that any thing came to paſſe by haphazard. God himſelfe had very fitly drawen them to that place. For why, by this occaſion the bretheren changing their ſentence, conſult about the felling of Ioſeph to the Iſmaelites. And héer a man may ſee the principall meane, which the Lord had preordayned for the conuaying of Ioſeph into Egipt. Wherfore this laſt deuiſe of the bretheren the Lord would haue to take place: and Ioſeph now is ſolde vnto the Iſmaelites, he acompanieth them directly into Egipt where he muſt one day bear the chéefe ſway. By the way I admoniſh, that heere was propounded and ſet foorth a wonderfull token and myſterye of Gods diſpenſation towards the firſt ſpringing Church, in that Ioſeph was rather ſolde for the price of money, then by any other meanes (which might eaſily alſo haue beene deuiſed) caſt out. For in this behalfe there ought to appeere in Ioſeph a type and figure of Chriſte to be ſolde afterwarde in like manner. Ioſeph being ſolde, his party-coulored coate dipped in blood is ſent vnto his Father, leaſt ye olde man ſhould come to the knoledge of the ſinne committed, and might think the Childe to be torne in peeces by ſome wilds beaſt. But beholde why God would haue Ioſeph to be adorned of his Father with ſuch a garment, verily to this end that by this ſigne he might be induced to beleeue, & be throughly perſwaded of the matter. And the Lord would therfore haue this conceit to be inuēted by the bretheren, and the Father to be perſwaded, leaſt the old man ſhould be carefull afterward to make any further enquirie for his Sonne: who vndoubtedly would haue laboured euen to his exceding coſte and charges, to haue fetched him back out of the middeſt of Egipt, if he had knowne him to be there. So farre foorthe was that neceſſarye to be fulfilled, which the Lord had alredy determined touching the going of Ioſeph into Egipt. That which followeth Gen. 38. belongeth not to Ioſeph, neuertheleſſe it contayneth notable inſtructions concerning Gods prouidence. For that we may adde this alſo as it were by the way, it is declared how Thamar taking the matter greuouſly, for that after the death of her huſband Er the ſonne of Iuda, his other ſonne Sela being promiſed vnto her, was yet giuen vnto another, ſhe in trim apparell, and faſhioned in a maner after the guiſe of Harlots, went into a common way: and that Juda came haſtilye thither the ſelfe ſame way, and companied with her, whō he ſuſpected to be a Harlot, being in very déed his daughter in lawe, and gather with childe, giuing her for a pledge or token (inaſmuch as he had no reward in a readines to beſtowe on her) his ring, Staffe, and cloake. Now in this hiſtory many thinges, nay euery thing might ſéeme to fall out Contingently or by Haphazard, (for what might be ſaide to be more Contingent, then to be clad in this or that garment, to goe to this or that place, to reſort to a woman with a will to be naught with her, to giue a pledge or not to giue it?) if we were not taught by the Euangeliſts (Math, 1. Luke. 3.) very cleerely and manifeſtlye, that euery thing was ſo diſpoſed and ordered by the Lord him ſelfe, vnto whom it ſéemed good by ſuch a meane to amplifie the ſtock and familie out of which Chriſt was to be borne, and to vſe the lewde and naughtye will of Iuda vnto good. Furthermore Ioſeph being entred into Egipt, what dooth he? Is he raiſed by and by to the adminiſtratiō of the common wealth, or doth he haſtily thruſt forward him ſelf to intermeddle with hard & difficulte affaires? No verily. The Lord would haue as yet many things to goe betweene. Ioſeph was already before once ſolde, Geneſ. 39. and not to any of the common ſort, but to Potiphar the cheefe ſteward of Pharaoh, who beholding him to be adorned with excellent giftes of body and minde, betaketh vnto him the charge of his whole houſe and of all his goods. And thus would the Lord, (as it were) prepare Ioſeph after a ſort to vndertake great and waighty matters afterward, and to liue in ſuch a place, as where occaſion might be giuē both to heare and learn many things. Which that it might the more conuenientlye be accompliſhed, the Lord made ſuch ſignes to appeere in Ioſeph, as wherby al men might vnderſtand, that euery of his actions were eſpecially gouerned by the heauenlye prouidence. Wherupon the Scripture there in that place, prouoking vs vndoubtedly to the conſideration of God prouidence euery where woorking, dooth ſomtimes repeate, that God was with Ioſeph, and made all thinges to proſper that he tooke in hand. Now come we to thoſe meanes which it pleaſed God to vſe, in aduauncing Ioſeph to ſo excellent a dignitie. Doubtleſſe to mans reaſon they might be though very fond and fooliſh, yea and ſome of them ſuch, as by which we might gather, that Ioſeph was rather forſaken of God then holpen. For why? he muſt fetch his beginning heere from the foule and filthy priſon, and muſt tread his firſte ſtep to glory through the path of extreame ſhame and ignominy. Potiphars wife burning in luſt, and feigning lies touching force to be offered vnto her by Ioſeph, was the cauſe, that he being guiltleſſe and innocent was caſt into priſon. But certainly Gods prouidence fleapt not in the meane time, as buſilye diſpoſing, how out of the ſinne of a ſhameleſſe harlot, and the miſteries of his ſeruant wrongfully vexed he might raiſe and procure many good thinges. Firſt he brought to paſſe, that Joſeph was very well liked & accepted of the ruler of the priſon, and in that reſpect was ſo muh the better prouided for. For thus ſaith the Scripture expreſſely: But God was with Ioſeph, and gaue him fauour in the ſight of the maiſter of the priſon. Heerupon the ruler committed alſo vnto Ioſeph the charge of all the priſoners. And ſo Ioſeph euen in bonds, yet ye Lord ſo ordaining, beareth ruler: ſo trulye might it be ſaide, that he all the time he was in Egipt, did nothing els then exer cile a perpetuall kinde of gouernement, & play the part continually of a maiſter, yt was ſolde to be a bond ſeruant. He had borne authoritie in Potiphars houſe, he beareth authoritie in the priſon, and euery where happily: it remaineth only that he be preferred ouer all Egipt, to gouerne it with like felicitie. And to this dignity he was aduaunced by this occaſion. There were in the priſon at that time Pharaohs Butler and Baker, as it is written Geneſ. 40. Theſe men, as it happeneth ſometimes; had Dreames, wherwith they were not a little troubled. But note héer againe, that dreames are induced of God and that not without a cauſe. Ioſeph as he was taught of God (for ſo he ſaith there: Are not interpretations of God?) declareth the ſignification of the dreames, ſaying, yt they are moſt certaine fore demonſtrations touching the iſſue of either of their cauſe After three daies the thing it ſelfe approued the trueth of the interpretation, whilſte the one (as Ioſeph had foretolde) was hanged vpon a tree, and the other reſtored to his former office. But when two yéeres were expired after that, King Pharaoh him ſelfe (Geneſ. 41.) is vehemently troubled with ſtrange and vnaccuſtomed dreames, neither deſired he any thing ſo much, as to hear of ſome one, that could tell him the meaning of them, and what they betokened. Sée héere the counſell and purpoſe of God. When as there could none be found among all the wiſe men of Egipt (of which ſort there were thē many) that could ſay any thing (in effect) to the matter, the Butler, (not doubtles contingētly or at al aduentures, but God plucking him (as it were) by the eare,) remembreth Ioſeph, and ſheweth Pharaoh of his dexteritie in expounding and interpreting of dreames. Pharaoh forthwith commaundeth him to be brought out of priſon vnto his preſence, without any delaye telleth him his dreames, and requireth him to declare the meaning of them. There Ioſeph referring all thinges (as was méet and conuenient) to the prouidence of God: Not I, ſaithe he, but God ſhall giue anſwere for the welfare of Pharaoh. And a little after: Both Pharaohs dreames are one, and God hath ſhowed vnto Pharaoh what he is about to doo. Again: And this is the thing which I haue ſaid vnto Pharaoh, that God hath ſhewed vnto Pharaoh what he purpoſeth to do. And againe: And becauſe the dream was doubled vpon Pharaoh the ſecond time, beholde the thing is eſtabliſhed by God, and God will make haſte to perfourme it. Then the which what could be ſpoken more grauelye? or how could it be more cleerelye expreſſed, that all thinges that are, come to paſſe by Gods ordinance, and that they muſt of neceſſitie be accō pliſhed, which he hath once determined? God forbid therfore, yt either in Pharaohs dreams, or in Ioſephs deliuerance, or in any other actiōs whatſoeuer, we ſhould giue any place to Contingence. Certes Pharaoh him ſelfe and al his Courteours acknowledged Gods prouidence ſo effectually woorking in Ioſeph, and extolled the ſame with praiſe. For hauing heard the moſt wholeſome counſell and aduice of Ioſeph, touching the gathering vp of the fruites into the barnes during all the ſpace of the ſeauen fruitfull yéeres, Pharaoh ſaid vnto his ſeruāts: Can there be found any ſuch man as this, in whom is the ſpirit of God? Then ſaid he to Ioſeph: Foraſmuch as God hath ſhewed thee all this, there is no man of wiſdome and vnderſtanding like vnto thee. Thou ſhalt therfore be ouer mine houſe, and at thy commaundement ſhall all my people be armed, and only in the Kinges throne will I be aboue thee, &c. Then Pharaoh called Ioſephs name Zaphnath Paaneah, as a man would ſay, the ſearcher and expounder of hidden miſteries. Beholde how that now is perfourmed in Ioſeph, which God had alreadye determined: and how that whatſoeuer things are hither to doone, were procured by the ſinguler prouidence of God, and eſpeciallye directed to this point, namely that Ioſeph might be advanced to the gouernemēt of the whole Kingdome of Egipt. What man pondering al theſe thinges in his minde, would not maruell at the prouidence of God, ſo intentiuelye watching and carefull euen in the leaſt thinges for mans ſaluation? But we make not an ende héere as yet: there remain ſome things in the hiſtorye of Ioſeph moſt woorthy to be obſerued. Whileſt the famin raged and ranged through out the whole worlde, Iacob hearing Geneſ. 42. that there was Corne to be ſolde in Egipt, ſendeth ten of his Sonnes thither to buye foode: who when they were conie thither, they worſhipped the Lord of ye land, ſuſpecting nothing leſſe, then that he had been their brother Ioſeph. Where it is ſtraight waies added: And Ioſeph knew them to be his bretheren, but they knewe not him. And Ioſeph remembred the dreames which he dreamed of them. Beholde Ioſeph a diligent marker and obſeruer of Gods prouidence weigheth with him ſelfe, that it fell not out by Chaunce or Haphazard, that he being a. childe long before had dreamed, that he ſhould one day be woorſhipped of his bretheren For he ſéeth now the ſelfeſame thing to be fulfilled indeed. Yea and they alſo, when it was laide vnto their charges, that they were crafty ſpies, and for that cauſe were drawen into priſon, they conſtrued that they were not brought into danger raſhly and without cauſe but by the iuſt iudgement and ordinaunce of God, for thus it is in the text: And one of thē ſaid vnto another, verily we haue ſinned againſt our brother, in that we ſawe the anguiſh of his ſoule, when he beſought vs, and we would not heare him: and therfore is this trouble come vpon vs. For ſo did extreame neceſſitie wring this confeſſion from them touching the care and gouernement of God in and about mens matters. Albeit it appéereth that therefore alſo was this confeſſiō made and brought to light, to wit, that therby Ioſeph him ſelfe might farre more vehemently be moued, & that from thēce foorth he might conceiue ſuch deuices in his minde, as wherby he might drawe as well all his bretheen, as his Father alſo into Egipt. For why? hitherto tendeth all that now dooth followe. For it behoued of neceſſitie to be fulfilled, not onlye whatſoeuer was determined touching the aduauncing of Ioſeph to the higheſt top of dignitie, but alſo in like maner what ſoeuer God had once decreed from euerlaſting touching the bondage and ſeruitude of the Iſraelitiſh people in Egipt by the ſpace of fower hundred yeeres togither, whereof alſo he had how long before (Geneſ. 15.) certified his ſeruant Abraham. To this thing therfore will the Lord from hencefoorth direct the drifts and counſels of Ioſeph: neither yet by any humane conſultations (though euen of the holy fathers themſelues, which had heard no doubt of it by Abraham, and if we beholde the iudgement of mans reaſon, they ought worthily to haue fled from it) might that eternall decree be letted or hindered. Let vs ſée therfore what means the Lord vſed to the accompliſhment heerof. Ioſeph diſmiſſeth not the men whome he called ſpies, but vpon this conditiō, that one of them ſhould remaine in bondes, and the reſidue make promiſe, that they would bring with them their yongeſt brother alſo, of whom they had made mention. Furthermore he prouided that ye monye which euery one brought, ſhould priuily be conueighed into euery of their ſacks There is nothing doon héere Contingentlye or by Haphazard. For by theſe meanes it behoued them to be conſtrained to kéepe touch, to the end they might haſten their returne into Egipt, to know more neerelye the Lords will and pleaſure in time conuement. Verilye they finding their money in their ſacks, could not otherwiſe iudge but that God cauſed it ſo to be What is this that God hath doon vnto vs? ſay they. Wherfore their Corne being ſpent, partly to reſtore their ſuſpected money, and partly to deliuer Simcon out of captiuitie, they are compelled to goe againe into Egipt, and to carry Beniamin their yongeſt brother with them, as they had promiſed: Geneſ. 43. neither could they procure corne to be brought them by any other meanes. But whileſt they going away the ſecond time, their father Iacob praieth and wiſheth wel vnto thē in this wiſe, God almighty giue you mercy in the ſight of the man, that he may deliuer vnto you your other brother, & this Beniamin: the godly olde man giueth a notable teſtimonye, that he dooth aſcribe onelye vnto God alone, whatſoeuer ſhould happen or betide, neither beleeueth he that any thing could fall out Contingently or without cauſe. But neither is it in vain, that at their fathers commaundement they carry giftes with them alſo. This was conuenient for thoſe, that ſhould not only by a vaine and long cuſtome in a receiued kinde of geſture, but alſo verily and in deed giue reuerence and woorſhip. And in that Ioſeph, whē his brethren were come, commaundeth them to be brought into his houſe, and great chéer to be prepared for them, afterward alſo maketh merry with them, it auayleth to this end and purpoſe, that they beholding ſo great a dignitie and power, might be moued to the greater reuerence: which thing they them ſelues doo after a ſort confeſſe, when (as the Scripture maketh mention) they ſaide they were brought in, to th'intent that beeing circumuented they might be brought into bondage, and for feare of ſo great a miſchéefe, they declared to the ſteward that they had brought the money againe without frat • de that was found in their ſackes. And afterward the ſiluer cup by Ioſephs procurement, being beſtowed in Beniamins ſacke, Geneſ. 44. was a mean moſt fitly deuiſed, whereby they might be admoniſhed to yeeld themſelues willingly to Ioſeph into bondage: as the woordes of Iuda doo not obſcurely ſignifie. God, ſaith he, hath found out the wickednes of thy ſeruants: beholde we are ſeruants to my Lord, both wee, and he with whom the Cup is found. To which ende appertaineth the long oration made there touching that matter. At the length when the brethren had now ſo oftentunes woorſhipped him, ſo oftentimes ſaluted him as their Lord and Maſter, Ioſeph ſéeing the true meaning of his dreames to be fulfilled, openeth him ſelfe Geneſ. 45. vnto them, ſignifying that he is the very ſelfeſame Ioſeph, whom they long before had ſolde to the Iſmaelites trauailing into Egipt: and to the end he might rid them of feare, he eftſones repeateth, that he was not ſent thither of them, but of the Lord, and that verily to the ſafetie and preſeruation of them all. And certes with ſo many ſundrye euents and dangers comming betwéen, growing in no wiſe by Contingence or Haphazard, ought that once to be perfourmed, which the Lord had preordained touching Ioſeph: and by what meane God prouided in the cauſe of Ioſeph ſuch an end, by the ſame alſo prouided he all thinges which he knew would be neceſſary and fitte to the ſame end. Laſt of all, whē the olde father Iacob (Geneſ. 46.) goeth with his whole familye into Egipt, that it came to paſſe by Gods diſpoſition, euery man may vnderſtand euen by his woordes vnto Iacob in the ſame Chapter ſet downe: Feare not, ſaith he, to goe downe into Egipt, for I will make thee a great nation, I will goe downe with thee into Egipt, and I will alſo bring thee back again. And by this occaſion not only is brought to an ende that which Ioſeph (taught of God by a dreame) had foreſeene ſhould be fulfilled in him ſelf, but alſo that which God two hundred yeers before had foretolde vnto Abraham, to witte, that it would come to paſſe that his poſteritie ſhould ſoiourne and ſerue in a ſtrange land. Very wonderfull doubtleſſe and ioyfull it is to conſider, by what meanes and proceedinges God bringeth his determinations to paſſe.

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

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

The ſame Abſolon after thrée yeers baniſhmēt by reaſon of the murder which he had committed, being returned home, and receiued into fauour, atempted moſt wickedly to thruſt his own father from the Kingdome, and to get it to himſelfe by force. Wherfore in this hiſtorie let vs ſée firſt of all the ſcope and drift of Gods purpoſe. God had determined to bring theſe thinges to paſſe, as we may eaſilye gather by the very order and courſe of the thinges doone: firſt and principally to exerciſe and humble Dauid with ſondry battayles, to the end he might afterward aduaunce him to the greater glory: ſecondly to deſtroy proud and ſubtill Abſolon: and thirdly by the ſame occaſion, in bringing a great ſlaughter vpon ye people for their ſins, to reduce them into the right way. Now let vs weigh and conſider, by what meanes God ordayned theſe thinges to be accompliſhed. Certainly ye beginnings are wonderfull. Abſolon firſt and formoſt prouided him Chariotes and horſſ-men, alſo a company of men to ga • d his body or to goe before him: 2 Sam. 15. further by ſaluting and embracing priuatly euery man that he met withall, and likewiſe by taking vp all mens matters and cauſes to himſelfe, he did moſt ſhely get and procure the good will and fauour of the whole people. For why, by this glittering ſhowe & glorious furniture, togither with a counterfet kinde of incompatable curteſie, it behooued the poore ignorant people to be deluded, which ſhould afterward cleane vnto him. In which behalfe there appéereth a ſenſible argument of Gods wrathe. For looke whome the Lord will deſtroy, thoſe firſt he blindeth, that ſoeing they may not ſés, 〈1 page missing〉 & embrace falſe good thinges for true. Where furthermore he feigneth, that he muſt pay his vow and offer ſacrifice in Hebron, and for that cauſe obtayneth leaue of his father to goe thither, ſuborning and ſending foorth ſome before, that in giuing a ſigne by the ſound of a Trumpet, ſhould ſpread abroad and giue out ſpeach on euery ſide, yt he reigned as King in Hebron: this doubtles was a very fit occaſion to bring the matter to paſſe, then the which could not be deuiſed a better or more conuenient: & that the ſame was ſo prouided of God, we will eftſoones make plaine and manifeſt. To let this paſſe, how yt the crafty For gaue a notable teſtimony of Gods prouidence, whē he ſaid, that what time he remayned in Geſhur, he vowed to the Lord (if at any time he ſhold bring him backe againe to the Citie) a ſacrifice or peace offring in Hebron. For why he acknowledged that he was baniſhed by the will of the Lord, and againe that he was reſtored by the ſame will. Further Dauid hauing heard of the tumulte rayſed by Abſolon and of the rage of the people, beeing in great heuines and perplexitie eſcaped by flight, accompanied with a huge multitude, wherin alſo were the Preeſts bearing with them the Arke of the couenant. But that all theſe thinges were doone by the ordinance of God himſelfe, and from the ſame all manner of ſucceſſe was to be looked for, Dauid very plainly confeſſed, when as ſending backe the Préeſte and Leuites vnto Hieruſalem, he ſpake in this ſorte vnto them: Carry the Arke of God againe into the Citie, if I ſhall finde fauour in the eyes of the Lord, he will bring me againe, and ſhew me both it, and the tabernacle therof: But if he thus ſay, I haue no delight in thee, beholde, heere am I, let him do to me as ſeemeth good in his owne eyes. A notable confeſſion of a minde iudging all thinges to be gouerned by ye only prouidence of God. Not long after, when Dauid heard ſay that ye great wiſe man Ahitophel was reuolted to Abſolon, what ſaith hee? Turne, I pray thee O Lord, the counſell of Ahitophel into fooliſhnes For why it is a certain trueth, that all our thoughts, willes and councels are mooued and directed euerie kinde of way by the Lord himſelf. Moreouer when hee perſwadeth Huſhet, to conuey him ſelf alſo with ſpéed to Abſolons camp, ſuppoſing that hée might conueniently bring to naught the counſell of Ahitophell: It is an euident argument, that ſecond cauſes may indéed doo ſome what, but neither more, nor leſſe, nor furtherfoorth then to him that is the firſt cauſe yea and the cauſe of all cauſes, ſhall ſeem good and expedient. Wheras in the 16. chap. wicked Simei commeth forth curſing and reuiling, kéeping a quoyte, and caſting ſtones alſo bothe at Dauid and at thoſe that were with him: godly Dauid interpreteth euen this thing alſo to be doone by Gods ordinance, and therfore forbiodeth him to be ſtricken by Abizai the ſonne of Zeruiah, or by any meanes to be letted or prohibited. In that he ſo curſeth, ſaith he, he doth it, euen becauſe the Lord hath bidden him curſſe Dauid: who dare then ſay, wherfore haſt thou doone ſo? Thus verilye that this thinge ought to be accompliſhed, not contingētly, but neceſſarily, he willingly acknowledgeth. And he addeth: Beholde my ſonne, which came out of mine own bowels, ſeketh my life: then how much more-now may this ſonne of Iemini? He layeth alike both the wicked attempts of Abſolon, and deſperate ſaucynes of Simei vpon the prouidence of God. It followeth in the ſame place: Suffer him to curſſe, for the Lord hath bidden him (note that he ſaith, bidden) It may be that the Lord will look on my affliction, and do me good for his curſsing this day. By which woordes it plainly appéereth, that wicked Simei braſt forth to ſo heinous a fact, by the very wil and impulſiō of the Lord himſelfe: but yet that the Lord can, when it pleaſeth him, turne the malice of Simei to Dauids good.

Now how in like manner, through the diſpoſition of Gods prouidence, ye counſell of wiſe Ahitophell was ouerthrowne by Huſhai, according as Dauid had deſired, may out of that lōg narration Chap. 17. be ſufficiently vnderſtood: but chefly out thoſe woords of ye ſcripture which are added afterward: The Lord had determined, ſaith he, to deſtroye the good counſell of Ahitophell: and the cauſe is added, comprehen ding a reaſon of the whole matter: That the Lord might bring euil vpon Abſolon. Therfore the Lord gouerneth mens mindes and willes, yea and inclineth them after a ſorte, ſo as they are caried after euill: and whatſoeuer is heers doone by Abſolon, is doone by the Lords diſpoſition. By like reaſon it came to paſſe, that Ahitophell was ſo fierce & cruell againſt his owne life, that he went and hanged him ſelfe.

In that behalf it pleaſed the Lord to reuēge his trechery, and to bring to paſſe, that euill counſell (according to the Prouerb) might be ſeene to fall out worſt to the counſéllour himſelfe. Further touching them that were ſent vnto Dauid, to ſhow him the counſell of Huſhai and likewiſe through what policye they were ſaued from their enemies hands by a woman, it were long to declare: yet in the mean ſeaſon that all things were doon by Gods prouidence, it may ſufficiently appeer by thoſe things, that are ſpokē of Huſhai, which fled at Dauids commaundement. For looke from whome the end floweth, and from the ſame alſo (without queſtion) muſt be deriued the meanes tending to the ſame end.

Now the things that follow Chap. 18. touching the conflict of both the armies, touching the twenty thouſand that were ſlayne of Abſolons parte, and touching the miſerable end of Abſolon himſelfe, that they can by no meanes be referred to contingence or haphazard, the very woordes of the Scripture doo aboundantly teſtifie, wherby whatſoeuer came to paſſe, is aſcribed onely to Gods prouidence. For ſo we heard before, That the Lord would bringe euill vpon Abſolon. And in this ſelf ſame Chap. 18. Ahimaaz ſaith of Dauid: The Lord hath deliuered him out of the hand of his enemies. Againe the ſame man to Dauid: Bleſſed be the Lord thy God, who hath ſhut vp the men that lift vp their hands againſt my Lord the King.

And immediatly after Chuſi alſo ſaith vnto him: The Lord hath deliuered thee this day out of the hand of all that roſe vp againſt thee. We ſée cleerly they all doo confeſſe, that euery thing was doone by the wil and diſpenſation of God, and that it cannot be ſaid without the greate iniury of Gods name that any thing came to paſſe caſuallye or by chance-medley. Thus much of Abſolon, and I think, inough. For in that Dauid after a ſorte did beare héere a type of Chriſt, and they that cleaued to him a type and figure of the Church: on the other ſide in that Abſolon with his adhearents ſhadowed out the perſecutors and enemies of the goſpel, and that by the diuine prouidence ſo ordaining as in many other actions of the holy Fathers, we know a type and figure of thinges to be accompliſhed by Chriſt apéered, there is no cauſe why we ſhould enter now into this field. Verily I ſuppoſe that theſe two examples are of vs in ſuch wiſe diſcuſſed and declared, as that euery man heerafter may eaſilye without any difficultie, by himſelfe finde out and determine in other holy diſcourſes alſo by like occaſiō the places commending the force & power of Gods prouidence: eſpecially ſéeing there is ſcarce any narration to be found in the holy Scriptures, wherin are not ſome ſuch places intermixed, and that almoſte appéering manifeſt to ſight. And it behoueth vs to iudge, that it was procured by the ſinguler purpoſe and counſell of the holy ghoſt, that ſuch and ſo many places do euery where come to hand. For why, they doo not only preach and ſet foorth Gods prouidence woorking al in al things, which in trueth can neuer ſufficiently be blazed and diſplayde as it deſerueth: but alſo further they comprehend manifolde and the ſame moſt ſwéete and holeſome doctrine. For they will vs eſpecially to acknowledge our owne weakenes and miſerie: they admoniſh vs to learne to depend wholy vpon God alone, to commend all our actions all our life long vnto him: they ſtirre vp faith in vs: they inuite vs to continuall inuocation of the grace and helpe of God: they counſell vs to take in good parte, whatſoeuer happeneth amongſt men, and ſo they moue vs to modeſty. patience & long ſufferance: finally they propound vnto vs in all thinges that come to paſſe, the diuine power, goodnes, righteouſnes, attentiuely to be marked, and euer more to be praiſed. Séeing therfore theſe places are ſuch, let no man be of this minde to think yt they are careleſſely to be paſſed ouer.

Wherfore by all theſe things we haue ſufficiently and cléerely enough proued, that neither to Fate or Deſtiny, nor to Chaunce, nor to Fortune, nor to Contingence or haphazard may any place be giuen at al in our ſacred philoſophye, where iuſt regard is had of Gods prouidence, and the ſame worthily eſteemed.

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

And againe he confirmeth this matter with another reaſon from the leſſer to the greater: Wherfore if God ſo cloth the graſſe of the feeld which is to day, and to morowe is caſt into the furnace: ſhal he not do it much more vnto you, o yee of little faith? In which compariſon he extenuateth the nature and conditiō of graſſe, that the vilenes therof being conſidered, our mindes may conceiue hope, that God will far more willingly & carefully regard our affaires, ſith we be farre more excellent creatures, then are the ſenceleſſe graſſe. But it hath the force of a rebuke, in that he calleth them that are ſo carefull for ye 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 haue that are called into the fellowſhip of Chriſt, ye would not dout of the goodnes of God: but would determine with a ſtedfaſt faith that God would liberally prouide for you. And this is it yt he meaneth in the woords following Therfore take no thought, ſaying: what ſhall we eate, or what ſhall we drinke, or wherwith ſhal we be clothed? for after all theſe thinges doo the Gentiles ſeeke. Beholde a vehement dehortatory or diſſwaſory reaſon. It is the propertie of the Gentiles ſaith he, which are without God, without hope, without faith, Ephe. 2. to be carefull for earthly thinges: and all becauſe they being not as yet renued nor as yet adorned with the Holy-ghoſt, are giuen onely to earthly thinges, and cānot comprehend things ſpirituall. Wherfore if thou wilt not be counted ſuch a one, look back vnto better thinges, that is to ſay, to heauenly, learne to depend altogither vpon God alone, and to commit thy ſelfe wholy to his prouidence. Wherupon followeth an other reaſon drawen from the prouidence and knowledge of God. Your heauenly Father ſaith he, knoweth that ye haue need of al theſe things. If he knoweth it, then in vaine dooſt thou conſume thy ſelf with ſo many cares: and as he knoweth what thou wanteſt, ſo knoweth he how to prouide for thee. Againe if he be thy Father, ſée thou behaue thy ſelf toward him as a ſonne, looking for all thinges at his hand: and thou maiſt be ſure, he will not ſuffer thee to pine away for want of help. But rather ſeeke yee firſt the kingdome of heauen, and the righteouſnes therof, and all theſe thinges ſhalbe miniſtred vnto you. Mans reaſon dooth all things after a prepoſterous manner: in the firſt place it looketh after earthly thinges, it willeth men to lay for temporall commodities, and then ſecondly it thinketh of vertue, as full well expreſſeth the Satyriſt:

But Chriſt clean contrarywiſe: Firſt, ſaith he ſeek the kingdome of God and his righteouſnes. And in trueth ſo it is: he that in this order dooth firſt regard the matters of his ſoule, the ſame obtaineth whatſoeuer is neceſſary to the nourſhing of his body: according to that ſaying of the Pſalmiſt, Pſal. 33. Beholde the eye of the Lord is vpon them that feare him, and vpon thē that truſt in his mercye: to deliuer their ſoules from death, and to preſerue them in famine.

Againe Pſal. 34. Feare the Lord, ye his Saintes, for nothing wanteth to thē that feare him. The Lions do lack and ſuffer hunger: but they which ſeek the Lord, ſhall want nothing that is good. Pſal, 37. The pathes of man are directed by the Lord, and he maketh his way acceptable to him ſelfe. Though he fal, he ſhall not be caſt off, for the Lord putteth vnder his hand. I haue beene yong and now am olde: yet ſaw I neuer the righteous forſaken, nor his ſeed begging their bread. Chriſt therfore concludeth very exactly, ſaying Care not then for to morow: for to morow ſhal care for it ſelfe: as though he ſhould ſay, God as he prouideth for thee to day, ſo will he prouide for thee alſo to morow, & the dayes following. Whither alſo it belongeth that Chriſt in the prayer which he preſcribeth vnto vs al, taught vs to aſke, our daylye bread to be giuen vs this daye. For indeede we cannot iuſtlye require bread to be giuen vs any longer, then we are ſure to liue. If we be vncertaine of life, why would we be certaine of liuing? Therfore let vs from him alone look for liuing, yea & whatſouer els is neceſſary for our daylye vſe, from whom we looke for life. Hitherto the breef and ſhort, if we looke vpon the woordes only: but if we regarde the doctrine, the long and rich ſermon of Chriſt, which all our life long ought to be prefixed before our eyes and mindes, and to admoniſh vs of the goodnes and prouidence of God, miniſtring all neceſſary thinges vnto us.

Howbeit God by his prouidence miniſtreth, not theſe thinges onlye which are required to the dayly vſe of life: but alſo all other kinde of helpes and comforts, which according to the vnuſuall & vnlooked for ſucceſſe of our affaires (as indéed the change and alteration of mens matters is meruelous) may any way be deſired. There cannot ſo many troubles and adnerſities at any time créep vpō vs vnbewares, but that it is in the Lords hand and wil, to a • ſcord vs many mo and more effectuall remedies to the recouering of our health & ſafetie. There falleth out ſome dangerous controuerſie with one or other wherein thou haſt néed of preſent reſolution, occaſion is ſought & wiles are wrought to inferre open violence, many ſworn enemies doo ſlock together againſt thée, thou art ſet in ye middeſt of ſwoordes & ſpeares in all theſe thinges the Lord him ſelf for his part woorketh ſomewhat, and ceaſſeth not to haue a care of thee. Thou art to cōmence ſute in lawe, thou art deſtitute of faithfull aduocates: thou art vexed in thy minde by reaſon of the ſuſpected iniquitie of the iudge, ye power of thine aduerſaries and other cauſes: iudgement is very hardly pronounced againſt thée, neither is there any place giuen for delaye or appeale: thy goodes are immediatly ſeared vpon, and thine aduerſaries are intituled vnto them: perhaps thou art caſt into priſon, torments are deuiſed and vſed againſt thée: by thine owne confeſſion wreſted from thée by violence thou art brought to be infamous, thou art driuen into bondage, orels by ſome other meanes thy body is afflicted, thy life alſo ſtandeth in hazard. Laſtly thou art ſo delt withal as it were much better for thée to dye, then to liue any longer. Beſides this thou art ſent into exile, and thou muſt with ſorrow and heuines wander through vnknowen cuntreies, where thou knoweſt no body, of whome thou maiſt hope either for comfortable woord or for any other ſuccour. Sometimes alſo thou art to make thy paſſage by water, which when it happeneth thou art more in danger then be fore. Yet beeing eſcaped and bearing a fewe thinges about thée, thou goeſt to ſuch a place, as where there ariſeth open warre, and ſo all thinges againe become moſt wofull and deſperate vnto thée. After warres thou art entertained by a publike famine, no leſſe fearfull then the former, by meanes wherof thou canſt hardly get any thing wherwith to buy bread, to eaſe thy gnawing and hungrye ſtomacke withall. Immediatly after this rageth the peſtilence: and héer thou muſt either prouide for thy ſelf by flying away afreſh, or elſe thou muſt •••• ſe thy ſelfe to moſt certaine death and deſtruction. Beeing deliuered from the infection of the plague, thou falleſt into an other diſeaſe, 〈◊〉 le • ſe gr • euous, wherwith thou art long and ••• che tormented, and the ſame wipeth thée quite and cleane of all that thou haſt. If any thing be yet le • t, at length a fire flaming vpon the ſodaine denoureth in a manner both thée and thy whole houſe. There are beſides very many kindes of dangers dayly and continually happening, which are by no meanes able to • umber. But certes againſt all theſe matters the minde ſhall ſingularly well be fenced, that will diligentlye looke into thoſe thinges, that haue of vs beene taught touching Gods prouidence. And howſoeuer euerye of them might affoord plentifull matter of conſolation, which thing, but for the time, we would eaſilye approue: yet notwithſtanding this will eſpecially auaile to that purpoſe, if we ſhew that euen all croſſes alſo and calamities are wiſelye and for ſome profitable conſiderations ſent of God: ſecondly that as he hath ſent them, ſo by him they muſt al againe be taken away, when and as ofte as he ſhall ſee good and expedient. Of this thing therfore we will now ſpeak.

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

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

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

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

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

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

And in all theſe thinges the force of the diuine prouidence doth wonderfully aduance it ſelfe, and in the meane time all things farre aboue all that can be ſaide, are full of comfort and conſolation. For they ſerue to the intent we may vnderſtand, that whatſoeuer calamities are ſent, and how or by what meanes ſoeuer, and whither of the deuill or of men, or of any other creature, yet that they proceede from the iuſt and good pleaſure of God: and that alſo we ſhould beare them ſo much ye more pacientlye, whileſt they are preſent, by how much we know a more certaine vtilitie to be reaped by them, and further alſo help and ſuccour by the ſelfeſame God to be prouided for we.

And albeit all theſe thinges be plaine and manifeſt inough, eſpeciallye for becauſe many particulars from whence theſe doo flowe, haue of vs béene declared already: yet to the intent a more plentifull furniture of cōſolatiens may he had in a readines, and may the more déepelye he imprinted in the mindes of all, we will approue and confirme the ſame by certain places of Scripture, which that it wil be good for vs to call to remembrance, as ofte as aduerfities ſhall lye heauy vpon vs, the very vſe and expertence of thinges, I am ſure, will declare.

¶ As touching the two former reaſons, wherby it was ſaide, that nothing is doone by Fate, Fortune, Chaunce, or Contingence: likewiſe, that the prouidenee of God is particular, and occupied in euery thing: it is not needful that we repeate the arguments already producod and alleadged. It ſhall ſuffize vs to ſhew in generall, that the euills (which in our iudgement I meane are thought to be ſuch) are in the ſcriptores attributed to God, and that it cōmeth to paſſ • by his wiſe & good ordinance, that wee are oftimes afflicted with calamities. For thus we finde it in Eſay chap. 45. I am the Lord, and ther is none other: I forme the light and criatedarknes: I make peace and create euill: I the Lord doo all theſe thinges. And Icremy. 21. I haue ſet my face againſt this Cittle, for will and not for good, ſaith the Lord: it ſhal be giuen into the hand of the King of Babel, and he ſhal burne it with fire. The like we haue Iorom. 39. And the ſame prophet in his Lamentations chap. 3. Who is he the that ſaith, and it cōmeth to paſſe, and the Lord commaundeth it not? Therefore out of the mouth of the moſt high proceedeth there not euil and good? Amos. 3. Shall there be euill in a Citie, and the Lord hath not doone it? Iob. 2. Shali we receiue good at the hand of God, and not receiue euill? And a little before • The Lord • ath giuen, and the Lord hath taken away: bleſſed be the name of the Lord.

Further that the Lord dooth vſe one while the deuill, an other while man, another while other creatures, in bringing calamitiés vpon mankinde, as his inſtruements, he ſhal eaſily perceiue, that hath but meanely taſted the holy ſcriptures. Cōcerning ye deuil it is manifeſt out of the notorious heſtorie of Ioh: as chap. • . where the Lord ſaith vnto the Deuill: Lo, all that he hath is in thy power, onelye vpon himſelfe ſhalt thou not ſtretch out thine hand. And chap. 2. Sathan departed from the preſence of the Lord, and ſmot Iob with ſore boyles, from the foale of his foote to the crowne of his head. Iudg. 2. God ſent an euill ſpirit (vndoubtedlye the deuill the diſturber of peace) between Abimeloch and betwene the men of Sichem, and the men of Sichem diſpiſed Abimelech. 1. Samuell. 16. an euill ſpirit ſent of the Lord vered Saule. 1. King. 22. The Lord ſaid, Who ſhall intiſe Achab, that he may goe vp and fall at Ramoth Gilead? Then when a certaine ſpirit had offered himſelfe, ſaying, that he would be a lying ſpirit in the mount of his prophets, he heareth of the Lord: Thou ſhalt entiſe him, and ſhalt alſo preuaile: goe forth, and doo ſo. And it is added: Now therfore behold, the Lord hath put a lying ſpirit in the mouth of all theſe thy prophets, and the Lord hath appointed euil againſt thee. Neither dooth God vſe onely euil Angels to inflict puniſhments vpon men, but alſo good and elect: ſ • ing • al indifferently are miniſtring ſpirts orde •• ed to execute his diuine commaundements. So Exod. 12. that night wherin the 〈◊〉 tes 〈◊〉 eate the Paſſeouer, by the good Ang •• of the Lord were ſlaine the firſte begotten of the Egiptians. 2. Sam. 14. by the Angell of the Lord hauing a naked ſwoord were deſtroyed certain thouſands of men, after that Dauid had ſinned in cemmaunding ye peoble to be numbred. 2. King. 19. one Angel in yt boaſt of Sennachar •• ſlew a hundred foure ſcore and fiue thouſand men Act. 12. of the Angel of ye Lord wicked Horod was ſodenly ſtricken.

Now that the Lord vſeth in like maner the ſeruice and miniſtery of men, it is not obſcure. In the prophets the Babilonians, Aſſirians, and others are oftetimes deſcribed and expreſſelye called the inſtruments, by the which the Lord will puniſh his diſobedient people. Eſa. 10. Aſſur in called the rod of Gods wrath, and ſtaffe of his diſpleaſure. And it is added: I will ſend him to a diſſembling natiō, and I wil giue him a charge againſt the people of my wrath, to take the ſpoile, and to catch the praye, and to treade them vnder feete like the mire in the ſtreet. But he thinketh not ſo, neither doth his hart eſteem i • for but he imagineth to deſtroy and cut of not ••• ewe nations. In which place that is woorth our marking by the way, namelye where it is expreſſelye ſignified, that the Lord ſendeth euils to one end, and men inferre them to an other end: and that he forſooth in the ſame woork exerciſeth the office of iuſtice, and theſe of wrath, pride, inordinate luſt, and thereby it commeth to paſſe, that vnto theſe ſinne is imputed, and vnto him redoüdeth no ſmall praiſe and commendation.

Againe Eſay. 13. They come from a farre contrey, from the end of the heauen: euen the Lord commeth with the weapons of his wrath, to deſtroy the whole land. Lo the Lord and his weapons, that is to ſay, the inſtruments of his wrath. Alſo in the ſame place: Beholde I will ſtir vp the Medes againſt them, which ſhall not regarde ſiluer, nor be deſirous of golde, &c. Ierem. 22. God ſaith that he prepareth deſtroyers: And I wil prepare deſtroyers againſt thee, euery one with his weapons, and they ſhall cut down thy cheefe Cedar trees, and caſt thē in the fire. And many nations ſhal paſſe by this Citie, and they ſhall ſaye euery one to his neighbour: Wherfore hath the Lord doon thus to this great citie? We haue the like almoſt Ierem. 25. But in Ierem. 27, the Lord calleth the tirant Nabuchadnezer his ſeruant: Wherefore now I haue giuen all theſe landes into the hand of Nabuchadnezar King of Babel, my ſeruant, &c. and all nations ſhal ſerue him, and his ſonne, and his ſonnes ſonne, vntill the very time of his land come alſo, &c. Ezechiell. 17. He calleth the Babilomans his net and dragge. I will ſpread ſaith he, my nette vpon him, and he ſhal be taken in my dragge or great net, and I will bring him to Babel, and will enter into iudgement with him there for his treſpas, &c. To the like effect there is more chap. 26. And oftentunes ſhal we méet with ſuch things in the prophets, ſo yt it is not needful to repeate any more. But as we haue ſaide of Angels, ſo is it requiſite alſo that we vnderſtand it of men, namely that not onelye euill men, but good alſo are the inſtruments of the Lord woorking whatſoeuer it pleſeth him. For ſo hath the Lord very often by good and holy Judges, Kings, and other ſubdued wicked people and kingdomes, yea and ſomtimes vtterly ouerthrow them.

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

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

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

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

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

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

As touching the third reaſon, conſider the ſayinges of the holy fathers, weigh the examples which propound vnto vs any that haue béene afflicted, whither of the godly or vngodly, and vndoubtedly thou ſhalt finde, that ther by dooth redound vnto God the praiſe either of wiſdome or iuſtice, or rather of both of them togither. Touching the wiſdome of God appéering in our aduerſities, it is notably ſaid of Eſay. chap. 31. Woe vnto them that goe downe vnto Aegipt for helpe, and ſtaye vpon horſes, and truſt in Chariots becauſe they are many and in horſemen, becauſe they be very ſtrong: but they look not to the holy one of Iſraell, nor ſeek vnto the Lord. But he yet is wiſeſt: therfore he will bring euill, and not turne back his woord: but he will riſe againſt the houſe of the wicked, and againſt the help of thē that woork vanitie. Where the prophet reproueth thoſe that were ouermuch giuen and addicted to humane or carnall wiſoome, and admoniſheth them to look rather into Gods wiſdome, who dooth nothing without certaine aduiſe, and with like wiſdome both ſendeth and remoneth aduerſities. For before the Lord dooth afflict any man with calamities, he reſolueth with himſelfe, what great good will grow of it either to him that ſuffereth, or vnto others, and likewiſe how and when it is expedient to deliuer the afflicted, to the great admiration of all men. Iob. 11. Oh that God would ſpeake, and open his lippes againſt thee▪ that he might ſhew thee the ſecrets of wiſdome, how thou haſt deſerued double according to right: know therfore that God hath forgotten thee for thine iniquitie. Canſt thou by ſearching finde out the ſecrets of God? or canſt thou finde out the Almighty according to his perfection? They are the words of Zophar the Namathite, ſignifying that whē God moſt wiſely ordereth all things, yea euen in ſending of croſſes alſo, yet we cannot attain the cauſes of his counſell. Pſal. 147, Great is our Lord, and great is his power, and his wiſdome is infinite. The Lord releeueth the meek, and abaſeth the wicked to the ground. Beholde the wiſdome of God in debaſing and puniſhing the vngodly. Eccleſiaſt. chap. 8. the wiſe man dooth greatly wonder at the wiſdome of God in beholding the thinges that are doone vpon earth, as touching the ſundry euents and ſucceſſe of men. But we ſhall better and more cleerely beholde in ſome one example the order of the diuine wiſdome. Doubtleſſe the hiſtory of the deſtruction of Egipt dooth many wayes declare the force and power of Gods wiſdome. God would not at the firſt deſtroy them immediatlye after the contempt of his woord, which yet he iuſtly might haue doone: but it pleaſed him firſt to try them diuers and ſundry waies, whither by ſcourges they might be ſoftened and brought to the acknowledgement of his will: inſomuch that as ofte as new ſignes were ſent againſt the Egiptians, ſo ofte the Lord declared, that he earneſtly ſought their repentance and ſaluation. But in the meane while where in the middeſt of the vniuerſall ruines of all Egipt, the land of Goſhen, which the Iſraelites did poſſeſſe, remained ſafe and ſound, that verily auayled not a little to moue aſwell the Egiptians as the Iſraelites: thoſe I ſay, that they might acknowledge the will of God, and ſubmit themſelues vnto it: and theſe, that they might waite with an vnremoueable faith and pacience for a wonderfull deliuerance at Gods hand. And therfore alſo would the Lord haue Pharaoh to perſiſt and continue ſo long in ſtubbernes and vnbeleefe, that he might ſo much the more iuſtlye afterward deſtroy both him and all his. And in all theſe thinges the wiſdome of God dooth wonderfully bewray it ſelfe. To ſay nothing that theſe thinges were thus ordeined of the Lord, to the end poſteritic might haue profitable examples both of the puniſhment of incredulitie and rebellion, and of the commendation of faith and obedience. It would be ouerlong to make mention of all other thinges, that doo extoll the diuine wiſdome of God in that hiſtory. And who is he that knoweth for a ſuretye the Lords purpoſes and determinations? Who is able to ſay, why or wherfore, when he could many other waies haue deliuered his people, yet he would this way eſpecially bring it to paſſe? Certaine it is in the meane ſeaſon, that nothing was doone in all this baſines without great and iuſt cauſes, but the nature of Gods wiſdome will more fullye open and diſplaye it ſelfe, whileſt other cauſes of afflictions alſo are ſéene into, and eſpeciallye the commodities, wherof we will ſpeake anon. And as we (by the waye) in this one example doo propound theſe woorkes of Gods wiſdome to be obſerued, ſo will it be an eaſie matter for eueryman to finde out the like in other examples Wherfore it is manifeſt heerby, that the wiſdome of God ſhineth moſt cléerelye in our afflictions and dangers, and therfore that the calamities alſo which are laide vpon vs, are rightly to be aſcribed onely and alone to God And from hence great comfort eſt ſones • riſeth. for we ought to be perſwaded, that nothing can euer come ill to paſſe, or at leaſt wiſe be voide of fruite; that God by his incomparable wiſdom hath ordeind to be doon in and about our matters and affaires. And thus verily ought euery one, as of •• as ſicknes, trouble, captiuitie, or any other calamitie, either publike or priuat, dooth come vpon vs, to ſay with himſelfe: The Lord hath ſont this miſerie: But becauſe he is wiſe, and euen wiſdome it ſelfe, he dooth it not without great and weighty cauſes: doubtleſſe his rod and ſtaffe will fall out to be a comfort vnto vs, and there will followe ſome f •• ite of hurtes, if not ſtraight waies or in this life, yet after a while and in the life to come. Now that the iuſtice of God is declared in our miſeries, it is better known then yt it needeth to be proued any whit at large. Gods iuſtice is euery where commended in the holy Scriptures, and it is ſet before vs to be conſidered all our life long. Hitherto belong all the places that make mention of the feare of God. For therfore is God to be teared, becauſe that according to his iuſtice he ſeuerely puniſheth tranſgreſſors.

Likewiſe all the places wherin the Lord is deſcribed to exerciſe iudgement and iuſtice on the earth. Adde alſo all the threatninges which are moſt plentifully extant in the lawe and the prophets againſt the tranſgreſſors of the Diuine preceptes. Yea and ſo farrefoorth is this knowledge of Gods iuſtice neceſſarye, that vnleſſe the ſame be diligentlye taught, men cannot, ſuch is their proneneſſe and headſtrong boldeneſſe to ſinne, be kept and retained within the compaſſe of their dueties. Nay without this knowledge God ſhould not be knowen to be God, neither would any man ſtand in awe of his diuine maieſtic. For this is the firſt honour and dignitie of the hieſt and eternall God, and his chooſe and principall office, which alſo al men doo in the firſt place conſider and call to minde, namely that he recompenceth good things to the good, and euil things to the bad: which is in very déed the true propertie of iuſtice. And that this is ſo, not only the promiſes and curſes ſet forth in the holye Scriptures by the commaundement of God doo abundantly teach, but alſo that common knowledge engraued in the mindes of all the Gentiles touching the rewards of the good and puniſhments of the wicked.

But now if any man will ſay, that it is true indéed, that Gods iuſtice dooth notablye appéere in this, that the wicked are puniſhed for their ſinnes: but yet that it ſéemeth in no wiſe that God dealeth iuſtly then, when hée ſuffereth the godly alſo to bee oppreſſed with common calamities, whome hee ought with good right (to mans iudgement) to kéepe in ſafitie vnder his protection by reaſon of the prerogatiue of their election and excellēt holines: this carnall and trifeling obiection ſhall eaſely and with ſmall adoo be anſwered.

Firſt, this woord Iuſtice commeth to be conſidered, not altogither alike in God, as it is in men, that namely God ſhould then only be acknowledged to be iuſt, when after ye rule of mans iudgement, and according to ye rigor of the law (as they call it) hée requireth like for like (for otherwiſe ye praiſe of iuſtice ſhould neuer properly belong vnto God, ſith he neuer in ſuch wiſe either giueth rewards or inflicteth puniſhments, but that in theſe he recompenceth beneath meaſure and deſart, and in thoſe aboue meaſure and deſart) but God dooth iuſtly, as oft as he performeth that, wherein his wiſdome, goodnes and power doo appéere: inaſmuch as there is no man but vnderſtandeth yt it is moſt iuſt, that theſe vertues (if at leaſt it be lawfull ſo to call them) ſhould at all times be made knowen and ſet foorth. But certes in the afflictions of the godly the wiſdome, goodnes and power of God doo wunderfully declare and ſhewe foorth them ſelues: wherfore there is no cauſe why wee ſhould think that the godly are vniuſtly puniſhed. Neither verily can wiſdome or goodnes as they are diſcearned in God, be ſeparated from iuſtice, for they ſticke faſt togither and helpe one an other, and can neuer be ſeuered in time or duties. For why? God dooth at all times woorke wiſely, mightily, wel and iuſtly: and whatſoeuer is doon wiſly, mightily or well, the ſame alſo muſt bée doon tuſtly: and ſo on the contrary.

Secondly, how canſt thou ſay that the god • y are wrongfully puniſhed, when there is no man endued with ſuch a ſinguler ſanctimonie, but that, if wée beleeue the Scripture (as dout leſſe wée muſt beleeue it) hée dooth not only fall once but alſo ſeuen nay infinit times in a day, yea and now & then alſo hee committeth moſte greeuous enormities at leaſt wiſe in minde and will (which onely and alone maketh men guiltie before God, and is reputed and taken for the deed doon) further there is no ſinne ſo light & woorthy of pardon to mans thinking, which yet were not to be recompenced with moſt horrible and eternall paines, if ſo be God would ſtraightly examine euery thing, and ſiſt it after the rule of his moſt ſeuere iudgement: For we are all by nature the children of wrath: Epheſ. 2. All haue ſinned and are deſtitute of the glory of God: Rom. 3. And Pſal. 130. If thou Lord wilt marke our iniquities, who ſhalbe able to ſtand? Howſoeuer therfore it falleth out vnto thoſe that are accounted in the number of the godly, it behoueth them certes to be perſwaded, yea euen whileſt they are diſtreſſed with ſtrange and innumerable perplexities, that they are yet louinglye and fauourablye delt withall. The Lord euen thē when he ſtriketh is pitifull and forgetteth not his mercy.

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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