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HEre we must enter into consideration of our aduersaries, who as yet remaine in this life (for in the chapter going be∣fore we haue spoken of them that are al∣ready damned and in like case with the de∣uills) these we must beholde with an other affection, and consider two sortes of their good thinges. First that they abound with
temporall good thinges, so that the Pro∣phets haue bene almost moued euen to en∣uie by their prosperitie, as Dauid Psal. 72: My feete were almost gone, my steps had wellneare slipt: for I freated at the fo∣lish, when I saw the prosperity of the wic∣ked. And afterwardes: Loe these are the wicked, yet prosper they alway, and in∣crease in riches. Ieremie chap. 12 sayth: O Lorde thou art more righteous then that I should dispute with thee, neuerthe∣lesse let me talke with thee in thinges rea∣sonable: Howe happeneth it that the way of the vngodly is so prosperous? and that it goeth so well with them, which without any shame offend and liue in wickednes?
Why doth he freely poure forth so ma∣ny good things vpon them, and lose them, but that he may comfort vs, and declare how good he is vnto them which are pure in hart as the same 72 Psalme sayth. He that is so good to the wicked, howe much more good will he be to the godly? albeit he tryeth them with many euills, so that not onely in the present good thinges, but also in them that be hid and as yet to come, they acknowledge him to be good vnto
them, and saye with Dauid in the same Psalme: As for me, it is good for me to drawe neare to God, to put my trust in the Lorde. As if he sayde: Albeit I am som∣what troubled, inasmuch as I see them free, notwithstanding I trust that God is muche more gracious vnto me then vn∣to them. And so the visible good thinges of the wicked are a meane to stirre vs vp to hope for inuisible good thinges, and to contemne the euills that we suffer, ac∣cording to the commaundement of Christ Matth. 6, where he biddeth vs to beholde the foules of the ayre, and the Lillies of the fielde, and sayth? If God then so clothe the grasse of the fielde, which is to daye, and to morrow is cast into the ouen, shall he not doe much more vnto you, O ye of litle faythe? Wherefore by comparing to∣gether the good thinges wherewith the e∣uill abounde, and the euill which we suf∣fer, our faythe is exercised, and wee ob∣tayne comfort in God, which onely is ho∣ly and true comfort, so that all thinges work together for the best vnto ye Saincts.
The other good, which is much more meruelous, is, that their euills are vnto vs
good, such a care hath God of vs. For al∣though their sinnes be offensiue to the weaker sort, yet to the stronge they are an exercise of vertue, and an occasion more strongly to fight, & to obtaine a more glo∣rious victorie. For blessed is the man that endureth tentation, for when he is tryed he shall receiue the crowne of life. Now what is a greater tentation then that multitude of most wicked examples? Hereof is the worlde called one of the enemies of the Sainctes of God, for that by the entice∣ments and wicked workes thereof it mo∣ueth, prouoketh and allureth from the way of God vnto his owne waye, as it appea∣reth Gen. 6: The sonnes of God sawe the daughters of men that they were fayre, & they tooke them wiues such as they liked from amonge them all. And Num. 25 it is sayd that the children of Israel committed whoredom with the daughters of Moab, so that it is wholsom for vs to be alwayes afflicted with some trouble, lest that being weake, and stumbling at the offences of the world, we fal and sinne. Wherfore Lot is commended of Peter 2. Pet. 2, for that he suffered many thinges by the most wic∣ked
example of the Zodomites, and increa∣sed in righteousnes hereby. It is needefull therefore that these offences come, which may be an occasion to vs to fight & obtaine the victorie. Notwithstanding wo vnto the world because of offences. Nowe if in the sinnes of others God procureth vnto vs so great good things, how much more ought we to beleeue with our whole hart that he will worke good vnto vs in our owne euil, although the sense and fleshe iudge other∣wise.
No lesse good doth the worlde bringe vnto vs on the otherside of his euils, which is aduersitie. For whom it can not winne by enticements, neither adioyne to it selfe by euill examples, them it endeuoureth by afflictions to expell from it selfe, and to trouble them by painefull euills, alwayes either seeking deceitfully to entrap them by the example of the wicked, or cruelly raging against thē by grieuous torments. For this is that monster Chimera hauing a head fayre like the head of a virgin, a bel∣ly terrible like the belly of a Lyon, a tayle deadely like the tayle of a Serpent: for the ende as well of the pleasure as of the
tyrannie of the worlde is poyson and eter∣nall deathe. As therefore in the sinnes of the world God hath made vs to finde good thinges, so also the persecutions thereof are not in vaine and frustrate, but are or∣dained for the increase of our good things, that euen in that wherein they hurte vs, they may be compelled to profit vs, as B. Augustine speaketh of Herode who slue the children: He coulde neuer haue profi∣ted so much by obedience, as he profited by hatred. And B. Agatha went reioycing to the prison as vnto a banket, saying after this sorte: Vnlesse thou make my bodye to be handled throughly of thy tormen∣tors, my soule can not with glorious vi∣ctorie enter into Paradise: euen as the grayne if it be not well threshed & beaten out of the huske, is not layde vppe in the garner. But why doe we here stande vp∣on these fewe examples? seeing we knowe that the whole Scripture, the writinges and sayinges of all the Fathers, the works and deedes of all the Sainctes doe agree in this, that they are moste profitable to the beleeuers, who seeme to be vnto them moste hurtefull, so that they be rightly
suffered and borne: as Peter sayeth in his first Epistle chap. 3: And who is it that can harme you, if ye followe that which is good? And Dauid sayeth Psal. 88: The enemie shall not oppresse him, neyther shall the wicked hurte him. Howe shall he not hurte him, when he oftentymes e∣uen killeth him? surely because by hur∣ting he doth greatly profitte him. So we see that we doe on euery side dwell in the middes of good thinges, if we be wise, and yet also in the middes of euills, so mer∣uelously are all thinges ordered by the po∣wer of the diuine goodnes.
The wicked most com∣monly a∣bound with temporall good things
God bestow¦eth abun∣dance of temporall good things vpon the wicked, that he may thereby cō∣fort vs.
The euills of the wic∣ked turne vnto good to the god∣ly.
The trou∣bles and afflictions which the godly suffer of the world turne to their com∣moditie & profit.