Aug. in Enchir ad Lau. cap. 100. but the first dooth rule and swaie the second and keepeth them all in their dew order In regarde whereof S. Austen doth attribute a certaine omnipotency vnto the will of God Nonob aliud dicitur Deus ommipotens nisi quia quie quid vult potest nec voluntate cuiuspiam creaturae voluntatis omnipotentis impeditur effectus Aug. lib. 1. confes cap. 4. calling it the omnipotent will of God because it is able to doe all things and nothing is able to do any thing against it the former wherof is confirmed by the Prophet Dauid Psal 115. Whatsoeuer it pleased the Lord that did hee in heauen and in earth and in all places The latter by the Apostle Rom. 9. saying of Gods wil Who hath euer resisted his will The which is so powerfull and so effectuall that the wicked who as much as in them lyeth doe resist the will of God reuealed and commaunded vnto vs in his word which the Schoolemen call Lombar Sēt lib. 1. cap. 45 Voluntatem signi his signified and reuealed will signifying his will and pleasure vnto vs yet notwithstanding will they nill they they fulfill the secret will of GOD decreede in himselfe from all eternitie which they call Voluntatem bene-placiti the will of his purpose or his secret will Wherof wee may see an example in Herod Pilate and the wicked Iewes who in crucifying our Lord and Sauiour did most manifestlie resist the will of GOD reuealed in his word for what more cruell and haynous murder coulde bee committed then to crucifie the LORD of life 1. Cor. 2.8 and the LORD of glorie and yet herein they did performe and fulfill the secret will of God because they did that which the hand and counsell of God had determined before to be done Of which S. Act. 4.28 Austen sayes that euen in that which they did against the will of God reuealed in his commandements Hoc ipso quod contrae voluntatem Dei fecerunt de ipsis facta est voluntas eius Aug. in Ench. ad Laur. cap. 98 they did performe and accomplish the will of God hid in his secret counsell Not that there are diuers and contrarie wills in God whose essence as it is most simply without composition or diuision so his wil also which is nothing else but his eternal decree concerning al things De his qui faciunt quae non vult facit ipse quae vult Aug. de Cor. Grā is one immutable and vnresistable but it is sayde to be manifolde partly in regarde of diuers things which God willeth there being one will towardes vs shewing it selfe in his loue and mercie wherwith he electeth and saueth vs and an other will concerning vs Voluntas Dei alia de nobis alia quā fieri vult anobis Zanch. li. 3. de Natura Dei. wherby he requireth duty obedience of vs partly in regard of the diuers maners wherwith he seemes to will those things that he willeth as in willing som things simply absolutely without any conditiō as the creatiō preservatiō of the world which will is alwaies performed and accomplished againe in willing some things conditionally as to haue all men to bee saued if they beleeue and to bestow his blessings vpon them if they obay him which will is not alwaies performed and fulfilled and therefore it is said not to bee so properly the will of God as the other there being indeed no conditionall will in God but onely in the reuelation and manifestation of it which otherwise in it selfe is most absolute and alwayes most certainly fulfilled and accomplished Which doctrine concerning the infallible performance of Gods will I doe not see how it can well stand with the doctrine of vniuersall grace as by some it is maintained as if God ordained and offered sauing grace vnto all and would absolutely haue all men whatsoeuer to be saued For if God would haue them saued in his absolute secret will which is the will of his good pleasure and his proper will indeed for we do not denie but that hee would haue all men to bee saued in his reuealed and conditionall will in offering them the meanes of saluation in the Word and Sacraments I demaund then Sic velle nolle in volētis nolentis est potestate vt diuinam voluntatem non impediat nec superet potestatem Aug. de Corr. Grā cap. 14. Tanquam dei voluntas superata sit hominum volūtate infirmissimis nolendo impedientib non potuerit facere potentissimus quod volebat Aug. in Enchir. ad Laurent cap. 97. what is the reason that they are not saued Will they say that the cause hereof is not in the wil of God but in the malitiousnesse and frowardnesse of mans will who will not beleeue nor receiue the grace of God offered vnto him what is this else but to make the wil of God to depēd vpon the will of man and to subordinate the first cause vnto the second which by the law of nature ought to order and to dispose the second cause Yea as Saint Austen sayes to make the weake and peeuish will of man of more power then the omnipotent wil of God as if the wil of God were ouercom by the will of man Of which we may truly say as Tertullian sometimes sayde wittily of the hethenish Romanes who had a lawe that the Emperor might not deify nor consecrate any man to be a god vnlesse he was first allowed and approued by the Senate viz. that their gods stood to the curresie and liking of men Ita de humano arbitratu pensitatur diuinitas Nisi Deus homini placuerit Deus nō erit homo tam Deo propitius esse debebit Tertul. in Apol. cap. 5. so as vnlesse they had the fauour and the good-will of men they might not be admitted into the order of their gods And is it not so here likewise though God would neuer so faine haue his will to stand yet it shall not vnlesse man bee willing and say Amen vnto it if hee will belieue receive grace then Gods wil shal stand but if he will not or do not then it must bee voide and of no effect whereas euen in reason hee whose will is of most strength and of most power ought to haue the sway and the preheminence like as our Sauiour Christ saith vnto his Father concerning his humane will which hee willingly submitted vnto his diuine will Math. 26. Not my will but thy wil be done Thus much of the Lepers petition the next thing is Christs answere vnto it in the words that followe IESVS stretching forth his hand touched him saying I will bee thou cleane which you shall finde euerie waie aunswerable and agreeable to the Lepers petition The Leper as you heard comes to our Sauiour CHRIST and worships him our Sauiour hee stretcheth out his hand and toucheth him the
iudgement to thee O Lord. Psal 101.1 Psal 101 So according to these two sayth the same Father he hath diuided all mankind into two societies as it were into two Cities the one to be ioined to the wicked Angells in punishment Aug. de Ciu. Dei lib. 12. cap. 27. the other to be ioined to the good Angells in rewarde and blessednesse in the one to demonstrate what his grace and mercy is able to doe Aug. de Ciu. Dei lib. 21. cap. 12 in the other to manifest what his iustice and seuerity is able to doe For if all should remaine in the state of damnation then the mercie and goodnesse of Christ should not appeare in any on the other side if all should be translated from darkness vnto light then the iustice and seuerity of gods punishment should not appeare in any Againe if God should haue saued none Si vtrique liberarentur lateret quid peccato per iustitiam debeatur si nemo quid gratia largiretur Aug. Sixto presb ep 105 it should not haue beene knowne what was bestowed in mercie vpon vs and if he should haue saued all it should not haue been knowen what was dew in iustice vnto vs. Therefore doth God so make a demonstration of his mercie that withall he maketh a reseruation of his iustice being good in rewarding some and iust in punishing others Yea good in all euen in those that are punished because it is good when that which is due is giuen to euery one and iust also in all euen in those that are saued because it is iust whenas that which is due is remitted without iniury vnto anie This is for the declaration of Christs goodness vnto the Leper in his willingnesse and readiness to heale him in saying Volo I will the next is in his actuall performance of it in saying mundare be thou cleane Where it is worth the obseruation that hee doth not say volo mundare in the infinitiue I will heale thee as if he did only promise to heale him but he sayth volo mundare with a comma in the imperatiue I will be thou cleane performing that which he promised vnto him Wherein two things are verie remarkable in Christ first that hee performeth that which he promiseth adding to Volo I will which is a word of promise mundare bee thou clean which is a word of performance secondly that hee is not onely able to doe but also actually and really doth whatsoeuer hee is willing to haue done ioining with volo mundare his will and his deede together For the former which is the performance of his promise Christ is not like to the mans son in the Gospel Mat. 21.30 who wheÌ„ as his Father said vnto him Son go work to day in my vineyard answered I will Sir but yet he did not Mat. 21. but he is as the onely begotten sonne of the Father full of grace and truth Iohn 1. Ioh. 1.14 Yea not onely full of truth but truth it selfe Ioh. 14. of whome S. Ioh. 14.6 Austen sayth Promissa tua sunt Deus quis falli timeat cùm promittit veritas August Confess lib. 12. cap. 1 it is thou O God that doost promise and who needeth to feare to bee deceiued when as the truth it selfe promiseth whose promises are yea and Amen 2. Cor. 1.20 most sure and infallible Therefore may we safely repose our selues in his promises Mat. 5 because heauen and earth shall pass before one iotte or tittle of his Word shall faile and withall we may learne of him to be trew in our promises Aug. de Tem ser 127. because as Saint Austen sayes Non in promissione sed in consuÌ„matione virtus est Vertue doth not consist in promise but in performance A good man is like vnto a tree sayth Dauid that is planted by the water side Psal 1.3 in which there is both fruite and leaues that is wordes and deeds Of the fruite that is his deeds it is sayde that it bringeth forth fruite in due season of the leaues that is his words it is sayde that his leafe doth not fade nor wither Aug. in Psa 1 that is saith Austen Verbum eius non erit irritum his word and his promise doth neuer faile of the truth whereof Saint Ierome saith Tantus in te sit veri amor vt quicquid dixeris iuratum putes Hier. ad Celantiam There ought to bee that loue and desire in vs that whatsoeuer we say we should make account that wee had sworne before to performe it For the other viz. that he doth really and actually accomplish whatsoeuer hee will haue done it appeareth plainly by the question that Balam asketh Numb 23. Numquid ipse dicit NuÌ„ 23.19 non facit hath he sayd and shall hee not doe it and hath he spoken and shall he not accomplish it It is a most sure and vndoubted truth that the will of God is alwaies fulfilled for God himselfe hath sayd it Esay 46.10 Consilium meum stabit voluntas mea fiet My counsell shall stand and my wil shal be done Esa 46. there beeing none able to resist or to hinder it Therefore S. Paul speaking of the counsel and wil of God by which hee hath predestinated vs ioineth his actuall operation and working with it saying Ephes 1.11 that Wee are chosen in Christ according to the purpose of him which worketh all things after the counsell of his owne will Ephes 1. Which are so neerely vnited and combined in God that as Dauid sayth Psal 135.6 What soeuer it pleased the LORD that did hee both in heauen in earth and in all places Quaedam decreuit Deus facere quaedaÌ„ permittere Aug. Wherein is to bee seene the certaintie and stabilitie of Gods decree concerning election and reprobation and of all other things that are wrought by God as authour which is not contingent or changeable Firmissimè tene omnes quos vasa misericordiae fecit non peâ—irâ— posse nee quenquam eorum quos noÌ„ praedestinauit ad vitaÌ„ vllae ratione posse saluari Aug. de fide ad Petrum cap. 35. Rom. 11.29 depending vpon the will of men but immutable and inuiolable depending vppon the will and counsell of God which is alwaies fulfilled and accomplished insomuch that those whom God hath predestinated cannot possiblie perish as Austen sayes and contrariwise those whome God hath reiected cannot possibly bee saued It is the saying of the Apostle Rom. 11.29 that the giftes and calling of God are without repentance and that with him there is no variablenesse nor shadow of change Iam 1.16 Iam. 1. Our Sauior Christ maketh it a matter impossible that any of Gods elect should perishâ— There shall arise saith he many false Christs and false prophets who shall doe many signes and miracles that they shall deceiue the very elect if it were possible Mat. 24. Mat. 24.24 Ioh.
THE CLEANSING of the Leper DISCOVRSED AND OPENED FIRST in certaine Lectures within the Cathedrall Church of Saint Paul in London vpon occasion of that great visitation of the Plague in the yeare of our Lord 1603. And now thought meet to be published for our present instruction and comfort as being fitted both to this time of pestilence and of famine amongst vs. Beholde thou art now made whole sinne no more least a worse thing come vnto thee Ioh. 5. By HENRY MORLEY Bachelour of Diuinitie Imprinted at London by H. L. for Clement Knight and are to be sould at the signe of the holy Lambe in Paules Churchyarde 1609. TO THE MOST Reuerend Father in GOD RICHARD the Lord Archbishop of Canterburie his Grace Primate and Metropolitane of all England one of his Maiesties most Honorable priuie Councell and Chancelor of the Vniuersitie of Oxford RIght Honorable and my gratious good Lord the common Apologie that is made for the publishing of bookes viz. the intreatie importunitie of friēds with a complaint notwithstanding of the excessiue number thereof already I take to bemuch like that formal speech vsed by guests at great feasts who will seeme to finde fault with the excesse of cheere and superfluitie of dishes yet taste and eate of euerie one that is before them The best Apologie I suppose my self and others can make herein for so many Criticks haue we in these daies that nothing can well passe without an Apologie is the necessitie or rather iniquitie of this age wherein the manifold opposition to Trueth and the most shamefull dishonour to Pietie the one by Papists and Schismatickes the other by Atheists and Libertines do seeme to call as Moses somtimes did to the tribe of Leui to put euerie man his sword by his side that hath skill to handle it and to consecrate his hands vnto God in the zeale and defence of them In performance of which dutie if there bee any thing in this simple Work worthy of regard I humbly cōsecrate the same next vnto God to the honour of your Grace to whome it doth most iustly belong both in regard of my bounden duetie as your seruant and of your Graces sundry fauours and benefittes towardes mee To which please it you to adde your honourable patronage of this small Treatise against the calumnies of such Aduersaries as it hath to incounter with I shall thinke my selfe yet more deepely ingaged in any possible seruice to your good Lordshippe Thus crauing your Honorable acceptance of my poore endeauors I humbly take my leaue with hartie and earnest prayer to God for your Graces health and happinesse to the prosperous and good estate of this our Church long to continue Your Graces humble Chaplaine and Seruant HENRIE MORLEY The Matters contayned in this Booke 1 THe combining of Christs preaching and his working of miracles together with the reasons thereof pag. 1 2 The particular miracle of the healing of the Leper and the seuerall points obserued in it pag. 5. 3 A description of the nature and qualitie of the Leprosie and of the contagion and difficulty of the curing thereof pag. 6 4 The Lepers faith in comming vnto Christ in making a petition to be healed of him commēding faith without diffidence in prayer pag. 8 5 The Lepers humility reuerence vnto Christ in worshipping him and falling downe before him commending humilitie and reuerence in prayer pag. 11 6 The honor that the Leper giueth vnto Christ stiling him with the name of a Lord acknowledging him to be Lord God Almightie the soueraine Lord of heauen and earth pag. 17 7 The forme of the Lepers petition in saying Si vis potes if thou wilt thou canst make me cleane cleared from imputation of distrust and diffidence of Christs goodnes towards him pag. 24 8 The matter of the Lepers petition in praying for the health of his body shewing the lawfulnesse of praying for temporall things and how farre and in what sort wee ought to pray for them pag. 26 9 The ground of the Lepers petition which is the acknowledgement of Christs will and the confident assurance of his power in saying Si vis potes if thou wilt thou canst pag. 32 10 Two propositions diduced from thence the one that the will of God is the prime and principall cause of Gods workes the other that the will of God is omnipotent able to doo whatsoeuer it will Ibid. 5 11 The former point proued in diuers cases both of election reprobation c. of all which the will of God is shewed to bee the first immediate principall cause pag. 33 12 That the will of God is alwayes iust though many times secret and hid from vs and that there is alwayes a iust reason though not a superiour cause of it pag. 36 13 Against the heresie of the Pelagians and some of the Papists affirming election and reprobation to be of a preuision and foreknowledge in God the one of faith and good workes the other of infidelitie and the abuse of his grace pag. 38 14 Notwithstanding the will of God is not the sole cause of most of his workes and particularly of mans saluation but the will of man worketh with the will of God in the accomplishment therof pag. 43 15 Neither is the meere will of God the only cause or any cause of the damnation of the wicked without the malice and wickednes proceeding from mans owne will pag 47 16 The difference of reprobation and damnation or of negatiue and positiue reprobation the one depending vpon the will of God only the other hauing respect vnto the wickednesse of man pag. 48 17 The conclusion of the first point together with the right vse to be made of it pag. 49 18 The second point concerning the omnipotency of Gods will that nothing is able to resist or to hinder the fulfilling of it pag. 51 19 Of diuers manners whereby God willeth many things although there bee but one will in h m properly and indeede viz. his absolute will or the will of his good pleasure which is alwayes fulfilled pag. 53 20 Against the doctrine of vniuersall grace as it is held by some as being not able to confist nor to stand with the absolute will of God and the powerfull and effectuall working thereof pag. 54 21 The order of Christs healing the Leper by his hand and by his tongue with diuers reasons of both pag. 56 22 The first reason why Christ vseth his hand in healing the Leper being able to haue healed him without touching him viz. to shewe that he was not subiect to the law as others but was Lord of it pa. 57 23 The second reason to shew that hee did not feare to take the infection nor refuse to do a work of pietie vpon any nicenesse and squeamishnesse wherin is shewed how farre charitie is to bee extended in times of infection pag. 61 24 The third reason to shewe that hee esteemed more of charity then of the
ascribing all to the meanes of our prosperitie but to ascribe all to the Authour of it as Dauid and his people did when they made an oblation to God for the building of the Temple saying Thine O Lord is greatness and power for all that is in heauen and in earth is thine both riches and honour come of thee thou raignnest ouer al now therfore our God we thanke thee and prayse thy glorious name Quod dedit gratis tulit ingratis Au. in Ioh. tr 14 least otherwise giuing that to the creature which is due to the Creator God take away that from vs for our vnthankfulnesse which before he did bestowe vpon vs in his great goodnesse 2. He vseth small weak means to the end that wee should not trust in any means whatsoeuer but to depend vpon Gods power goodnes onely For as Ionathan said to his armour bearer 1. Saw 14.6 It is not hard for the Lord to saue with many or with few so neither is it hard for him to saue by great meanes or by small means In which perswasion and confidence Dauid being but a child and not expert in feats of warre ventured to encounter with great Goliah with a staffe and a sling only 1. Sam. 17 who came against him with sword spear shield onely vpon this resolution It is the Lords battell saith he who saueth not with sword and with speare but by his own power 1. Sā 17. But most worthy memorable is that which we read of K. Asa 2. Chr. 2. Chron. 14 11 14 who being to fight with Zerah the K. of Ethiopia who came against him with an hoast of 1000000. 300. chariots praied vnto God after this maner Lord it is nothing for thee to help with many or with no power helpe O Lord our God for we rest in thee and in thy name are we come against this multitude O Lord thou art God let not man preuail against thee who also according to that faith which hee had of Gods power wherein he did repose himself did ouercome and vanquish him beeing in power much inferiour vnto him If I should but call to your remembrance those 2. great wonderful deliuerances worthy to be written in a piller of marble that they might neuer be forgotten which God hath vouchsafed to this our land by most small and weake meanes if I may so speake the one in deliuering vs from the furie of the Spaniardes who came against vs with an invincible nauie as they called it and not possible to bee resisted as they supposed making the sea and the windes to fight for vs when as our preparation was not able to match theirs the other in deliuering vs from the danger of the powder treason into which we were readie to haue fallen had not God of his mercie most miraculously saued vs and that by most vnlikely meanes only by an enigmaticall Letter written most darkly interpreted as strangely and yet withall most effectually for the discouering and finding of it by our most wise Soueraigne who like an other Oedipus dissolued the riddle and brake the snare in peeces I say if I should but call to your rembrance these two they might easily moue you not only to acknowledge how God worketh by small meanes and yet bringeth mightie things to passe by them but also moue you to put your trust in God and not in meanes 2. Chro. 16.12 as Asa did afterwardes in seeking to Physicions and not to the Lord 2. Chron. 16. assuring our selues that it is not so much the meanes whether great or small as the omnipotent power of God that worketh and and bringeth euery thing to passe And therefore lette vs bee of Dauids mind and say with him Psal 20. Some put their trust in Horses and some in Chariots Psal 20.7 but wee will remember the name of the Lord our God saue Lorde let the King heare in the day that wee call Thus doe you see how the weake and small meanes is not any waies a let or hinderance vnto the cure but there is yet a greater matter then this viz. That he is not only healed hereby but also healed suddainly and presently for immediatly vpon this the leprosy departed from him The Philosophers haue a saying that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 no greate matter can bee doone vpon a suddaine but there must be a good time a good space for the producing and bringing forth of it It is reported of the Elephant that shee is ten yeeres in bringing foorth an other Elephant and that the Lionesse is her whole life time in bringing foorth of a Lyon If it bee but a matter of building you shall see that a faire house is not set vp on a suddain but there must bee a good time for the erecting of it Salomons house which hee builded for himselfe was 13 yeeres in building 1. King 7.11 1. Kings 7. And the Temple of Ierusalem though som◠perhaps will thinke that Salomon should haue bestowed more time in building Gods house then in building his own yet it was no lesse then seaue◠yeeres in building ◠Kin. 6.38 1. Kings 6. and the Temple which was builded also after this was no lesse then fortie six yeeres in building Iohn 2.20 But to come a little neerer vnto the point in a matter of Physicke wee see that an ordinary disease is not by and by cured but there must be a sufficient time for the doing of it The woman of Sirophonisse that was diseased with an issue of bloude Mar. 5.25 was twelue yeeres in the Physicions hands of whome shee suffered many things and spent all her substance on them and yet was neuer the better for them but rather the worse And Naaman the Sirian when hee was healed of his leprosie though it was after an extraordinary manner 2. Kin. 5 yet hee was not heared presently but the Prophet bids him to wash himselfe seauen times in the riuer Iordan and then his flesh came againe like the flesh of a young child which was by little and little but heere our Sauiour Christ doth but touch the Leper commands him to be healed and the leprosie immediatly departed from him Doe not aske how this could possibly be that amāful of leprosie should be healed by touching and speaking only vnto him and that presently immediatly too as soone as euer the worde was passed from him Aug. epist 3. ad Volusian for as Austen saies Si ratio quaeritur nō erit mirabile si exemplum poscitur non erit singulare if you seek for a reason of it it were no miracle if you would haue an example of it it were not singular in talibus ratio facti potestas facientis in all such cases the reason and cause of the thing done is the power of him that doth it If you will needes haue a reason of it Saint Ambrose will tell you Nihil medium
Thou leddest thy people like sheep by the hands of Moses and Aaron Lastly in making a law Deut. 17.12 that whosoeuer dealt presūptuously wold not harkē to the priest should be put to death yea the none shuld presume so much as to speak euil of him Cypriā Corn. aduer haeret ther fore S. Pa. as Cyp. noteth hauing called Ananias the high Pr. a painted wal and being reproued by one that sayde vnto him Act 23.3 Reuilest thou Gods high Priest hee answered and excused the fact in saying I wot not that hee was the high Priest for it is written Thou shalt not speake euill of the Ruler of the people If God hath so highly honoured the Priests of the law how much more doth he honour the Priests of the gospell whose office and ministerie is far more excellent then theirs as the Apostle reasoneth 2. Cor. 3. If the ministration of death was glorious 2. Cor. 3.7 how shall not the ministratiō of the spirit be more glorious and if the ministerie of cōdemnation was glorious how much more doth the ministration of righteousnesse exceede in glorie Which honour giuen by God vnto the ministers of the Gospell will appeare by adouble honour giuen vnto them the one the honor of their office the other the honor of their person The former wherof is to be seene in diuers excellent and honorable dueties performed by their ministery As first in making of Christians the most honourable calling in the world for Christans are not borne but made as Saint Ierom sayes Fiunt nō nascuntur Christiani Hier. ad Laetam and that by the meanes and helpe of Gods ministers in that holy and blessed Sacrament of Baptisme which they only haue power to administer whereby they do also incorporate and ingraft them into the bodie and society of the Church and doe consecrate and dedicate them vnto the profession and seruice of Christ Secondly in preaching the Gospell of Christ Iesus and publishing the glad tidings of saluation which is an honour that God hath not vouchsafed vnto the Angelles though farre more excellent in nature then wee are giuing the law by them but the Gospell by Christ his Apostles and ministers which things saith Saint Pet. the Angels desire stooping to behold 1. Pet. 1.12 Thirdly 1. Pet. 1.12 in administring and deliuering with our hands the Sacraments and visible signes and pledges of the most precious bodie and blood of the sonne of God wherby we obtaine not only redemption forgiuenesse of our sins but also peace and reconciliation and inheritance in the kingdome of heauen where-as the priests of the lawe were occupied about sacrificing and killing of beasts and in burning of incense vpon the altar Mat. 18 18. Lastly in hauing the keyes of the kingdome of heauen committed vnto them so as whatsoeuer they binde in earth is bound in heauen and whatsoeuer they loose in earth is loosed in heauen Ioh. 20.20 whose-soeuer sins they remit they are remitted whose-soeuer sins they retaine they are retained A power that God hath not communicated to any of the Angels for to which of them hath hee sayd at any time whatsoeuer yee shall binde in earth is bound in heauen Vppon which wordes Theophilact doth obserue that the honour of the priesthood is diuine because it belongeth to God to forgiue sins For the other which is the honor that God hath bestowed vppon their person as they are ministers that is to be seene in those honorable titles that he hath giuen vnto them stiling them with the name of ministers a title not only belonging vnto princes gouernors who are called the ministers of God Rom. 13 Rom. 13.4 but also vnto Christ who is called the minister of circumcision Rom. 15.8 Rom. 15. in calling them men of God fellow laborers with himselfe Angels Ambassadors Rulers stewards starrs lights fathers doctors pastors with a great many more besides al which do shew in what great honor and reputation they are with God Which is also further seene in that order that God hath taken the charge that hee hath giuen for the good intertainment vsage of them prouiding not only for their indēnitie safety in that charge that he hath giuē of thē Psa 105. Psal 105. touch not mine annointed and do my prophets no harme but also for a worthy respect and regard to be had of thē both concerning loue and hartie affection and concerning reuerence and obedience to be yeelded vnto them 1. Thes 5.12 Of loue in admonishing men to know thē that labour among them and are ouer them and to haue them not in an euen kinde of loue which is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 such as is found among friendes but to haue thē in a higher and a superlatiue kinde of loue which is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as the Apostle calles it and that for their work sake 1. Thess 5. Of obedience in charging men to obay them that haue the ouersight of them and to submit themselues Heb. 13.17 because they watch for their soules as those that must giue account that they may doo it with ioy and not with griefe Heb. 13. Further in reputing the wrong done vnto them to bee done vnto himselfe Zach. 2.8 Hee that toucheth you sayth God toucheth the apple of mine eye and contrariwise the loue and reuerence which is shewed vnto them to be giuen vnto himselfe hee that receiueth you sayth Christ receiueth me and he that receiueth me Mat. 10.40 receiueth him that sent mee like as a Prince esteemeth either the wrong or the honour done to his Embassadour to be done to his owne person So that considering the great honor that God hath voutsafed to the Priests both of the law and of the Gospell it is a wonder to see the maruailous neglect and contempt of the priesthood ministerie here in the world Is it because God hath not honored them No verily he hath set a crowne of honour vpon them crowning them with honour and worshippe as Dauid speaketh What is the cause then Psal 8.6 Surely because Atheists Epicures and profane worldlings haue dishonored thē that as Christ sayth of the Iewes I honour my Father Ioh. 8.49 but ye haue dishonored me so it may truely bee sayd of them that God hath honored his ministers but they like miscreants and profane wretches haue dishonoured them turning their honour into shame by louing vanitie and seeking lies Psal 4.2 Psal 4.2 A sinne not like the sinne of the Amorites of which it is sayd that the wickednesse of the Amorites is not yet full Gen. Gen. 15.26 15. but a sin full of impierie like a Cart pressed down that is ful of sheaues Amos 2. Amos 2.13 and such an one as doth argue a want of all grace and of all religion and piety and feare of God there being a iust estimate to bee taken of a mans religion
GOD as beeing eternall and nothing greater then it as beeing omnipotent Aug. lib. 1. contra Man cap. 2. lib. 83. quaest Quaest 28 as Saint AVSTEN sayes hence it followeth necessarily that there can be no cause eyâ—her of it or before it but this is as it were the cause of all causes and the first moouer of euery thing Voluntas Dei est causa causarum extra vel vltra illam ratio non qua renda immò vltrà nihil est The truth wherof will more cleerely appeare vnto our senses by a particular view and consideration of the workes of God of all which you shall finde no cause to bee aboue or before the will of God but contrariwise this to be both the prime and principall cause of all Quare hos eligat in gloriam illos reprobauit noÌ„ habet rationem nisi diuinam voluntatem Thom. sum par 2. q. 23. To begin with one of the greatest of Gods vvorkes vvhich is his eternall decree of predestination what is the cause that God doth elect choose som in making them vessels of mercy to manifest his goodnes bounty in theÌ„ contrarily that he doth reiect refuse others Rom. 9.22 in making them vessells of wrath to shew his iustice and his power in them Diuersitas seruandorum a damnandis prouenit a principali intentione primi agentis Thom. ibid. but onely the will and pleasure of God as the first immediate cause of it whereof if there be any other causes they are all in relation vnto it and haue a certaine kinde of dependency vpon it as vpon the first and principall cause of all Let the case be if you please of Peter and Iudas I demaund what the cause was that God had mercie vpon Peter in sauing him and not vpon Iudas in damning him will you say because Peter repented and Iudas despayred It is true indeede this was a secondarie and a mediate cause but I demaund then againe why did Peter repent and Iudas despaire but because it pleased God to giue repentance to the one and woulde not giue it vnto the other in regarde hee had in his eternall decree elected the one and reiected the other For if God would haue giuen repentance and faith to Iudas as well as he did to Peter Iudas had been saued as well as Peter and therefore the will of God was the first maine cause of the saluatioÌ„ of the one reprobatioÌ„ of the other according to the conclusioÌ„ which the Apostle maketh Rom. 9.18 Rom. 9.18 God will haue mercie on whom hee will haue mercie and whom he will he hardneth Come to an other case of Gods gifts and of his blessings as well spiritual as temporal which as we all know he bestoweth diuersly giuing to diuers men diuers gifts to some more to some lesse wee shall finde that the chiefe and principall cause hereof is ascribed vnto his will 1. Cor. 12.7 To one is giuen sayth the Apostle the word of faith to an other the word of wisdome to an other the gift of healing to an other the operatioÌ„ of great workes to an other prophesie to an other the diuersitie of tongues c. All which are giuen by one and the selfe-same spirit distributing to euery one seuerally euen as he will 1. Cor. 12.7 This is the cause why God dooth reueale his mysteries to babes and children and doth hide them from the wise and prudent because it is the will and pleasure of God as CHRIST sayth Mat 11.27 I giue thee thankes O Father maker of heauen and earth because thou hast hid these things from the wise and men of vnder standing and hast opened them vnto babes it is so O Father because thy good will and pleasure was such Mat. 11.27 Insomuch that in the parable of the housholder Mat. 20 who hired Labourers into his Vineyard when hee came at Euen to pay them their wages and found one murmuring because he gaue as much to them that came at the last houre as to them that came at the first he giueth no other reason hereof but his wil Volo huic nouissimo dare sicut tibi I wil giue to this last as much as to thee making his will a sufficient a iust cause of his deede Of whose will there is that iustice that GOD is not sayde to will a thing to bee done because it is good but rather to make it good because GOD will haue it to bee done like as wee see in the creation where it is first sayde that GOD created all things and then afterwardes it is sayd that hee sawe that they were all good to shewe that euerie thing is therefore good because it is created not therefore created because it is good The which doth most notably cleare Gods will from the least stayn or spot of iniustice because that albeit his will be the first and chiefe cause of euery thing dooing euery thing because hee will do it yet notwithstanding it is not like to the will of Tyrants whose will is commonlie without reason or rather against all right and reason as the Poet sayth but it is most iust and holy too as the Prophet DAVID sayth Psalm Psal 145 145. The Lord is righteous in all his wayes and holy in all his works Wherupon that thrice learned ZANCHIVS maketh a difference and a distinction betweene the cause of Gods will and the reason of his will Zanch. de natura dei lib. 3 cap. 4. that although there bee no superiour cause of Gods will yet notwithstanding there is a iust reason and a most right end and purpose in it because that cannot bee without reason which is done vvith great wisdome Psal 104 Psal 104 in regarde whereof it is not simply called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the will of God but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the good will and pleasure of God Ephes 1.11 Eph. 1.11 Insomuch that it may as truly be say de to be good in God Deus bonus est in beneficio certorum iustus est in supplicio caeterorum Et bonus in omnib quoniam bonum est cum debitum redditur et iustus in omnib â—aoniam iustum est cum debitum sine cuiusquaÌ„ fraude donatur Aug. de Bono perseu to reiect and to cast away Iudas for the declaration of his iustice and power as to elect saue Peter for the manifestation of his loue mercy both of them concurring alike to the manifestation of his glory which is the chiefest good and the last end of all things Prou. 16.4 The brightnesse and sun shine as it were of which truth doth after a maruellous manner dispell and scatter that thick fogge and impure mist of the Pelagian heresie fancying and dreaming of certaine causes without God as the Schoole-men speake that is not subsisting in God himselfe but externally mouing the will of God to determine and dispose of sundry
both these not without a most wise reason and consideration Aquin part 1. quaest 23. art 8. First hee vseth some means viz. the ministerie of his creatures with the seueral powers operations thereof to keepe a decent and a comely order in things making as it were a scries or a concatenation of causes linked and fowlded one with in an other as in a golden chain where euery link hangeth vpon an other wherein all the subordinate and secondarie causes depend vpon the first primary cause and that sendeth his influence into the secondary causes giuing them power and ability to worke to effect seuerall things withall As for example God promising to shewe his mercy to bestow his blessing vpon Israel his people he doth it by no less then three or foure secondary subordinate causes hanging one vpon an other and all of them depending vpon the first and primarie cause of all which is himselfe saying I will heare the heauens Ose 2.15 and they shall heare the earth and the earth shal heare the corne the wine and the oyle and they shall heare Israel that is he himselfe giueth vertue and power to the heauens the heauens send their influēce vnto the earth the earth giueth norishmēt to the corn wine oyle and the corn wine and oyle giue their strength and vertue vnto vs all this God doth being able to haue done it otherwise to maintain a decent and a comly order in the world Secondly hee dooth it as the same Doctor saith to honour his creatures in vouchsafing to make them coworkers with himselfe that as he is the first and principall Agent in euery thing so the creatures worke together with him as meanes and instruments to performe the will of the first agent not that God hath anie neede of them for the effecting of his workes but to vouchsafe an honour vnto them it being altogether a matter of dignation and not of necessity Thus we read that although God had promised Iacob to preserue him Gen. 28.15 and to defend him saying Lo I am with thee wil keep thee whithersoeuer thou goest Gen. 28. Yet when it was told him that his brother Esau cam towardes him to meete him with 400. men Gen. 32 hee does not lay all vpon God but he himselfe also falls to worke and prouideth as wel as he can for the time to defende both him and his from violence by diuiding the people that was with him into two companies commanding some to go before and others to follow after that if the first company were assaulted the second might rescue and ayde them Iosephus Anti lib. 1 cap. 19. as Iosephus discourseth vpon the story by which example hee would giue vs to vnderstand sayth Austen August in quaest super Gen. quaest 102. writing vpon the same scripture that although wee ought to looke for helpe of God as the first and principall worker that worketh all in all yet notwithstanding as coworkers to labour and worke together with God in doing such things as men ought to doe for their owne preseruation and safety least otherwise wee incurre that iust reproofe of those idle loyterers quid statis hic tota die otiosi Mat. 20. Why stand ye heare all the day idle The like wee reade of Pauls dangerous voiage of the companie that sayled with him vnto Rome to whom though God had promised safety by a speciall reuelation saying Feare not Paul for thou must appeare before Caesar and God hath giuen vnto thee all that saile with thee Act. 27.31 yet notwithstanding when hee saw the ship in danger the marriners who were to gouern the ship ready to depart out of it hee doth not hold his peace but begins to bestir himselfe and tel them plainely that vnlesse those men abide in the ship they cannot be safe so that although hee knew that none of them should perish yet he knew withal that the way to escape the daunger was not to lay all vpon God but to labour with God and to gouerne the ship which otherwise was like to perish with all the companie that was in it The consideration wherof doth iustly reproue and condemne the extreame folly and presumption of diuers who like vnto the Scribes and Pharises that would laie heauie burdens vpon other mens shoulders Mat. 23.4 not touch thē with one of their own fingers will lay all vpon God to worke his owne will while they themselues do loyter and are altogether idle dealing herein as the diuel dealt with Christ who hauing set him vpon the pinnacle of the Temple goes about to perswade him to cast himselfe down headlong Math. 4 because God had giuen his Angells charge ouer him leauing out most subtilly and cunningly that which Christ was to do on his own part Numquid in praecipitijs qualis est haec via Non est haec via sed ruina et si via tua est nō illius Bern. in psa Qui hab sor 14 which was not to cast himselfe downe but to come downe the right waie as it followeth in the text and they shall keepe thee in all thy wayes not in the diuells downe falls saies Bernard but in his owne wayes Now what manner of way call you this for a man to cast himselfe downe from the top of a pinnacle this is no way but a a downefall or if it be a waie it is the diuells waie not Christs waie and therfore he refuseth it giuing no eare at all to his perswasion Which notwithstanding is a great fault wherein diuers doe offend both in diuers maners and in diuers cases which I purpose to specifie in three especially The first is a spirituall case in the matter of our saluation wherein there are many that doe rely so much vppon the first and chiefe cause thereof which is Gods eternall and immutable decree of predestination that they do altogether neglect the secondary causes and the subordinate meanes thereof which is an effectuall vocation by the preaching of the word and the inward working of the spirit and an effectual iustification by a true and a liuely faith with the fruits of a holy and godly conuersation vsing a most diuelish speech inuented at the first by no other then the diuell himselfe in saying if God hath predestinated me to saluation let mee liue as I will I am sure to he saued because his predestination is immutable on the other side if God hath ordained mee to reprobation or damnation howsoeuer I liue I am sure to be damned because his decree cannot be altered Dolosi vel im periti medici est vtile medicamentum sic alligare vt aut non prosit aut obsit Aug. de bono perseuer cap. 21 To whom I might answer as S. Austen somtimes did in the like case to certaine men that did abuse the doctrine of predestination as these do that it is the property either
our works there were some cause then to seeke the testimony praise of men but because wee are not to bee presented before the iudgement seat of men but before the iudgement seate of Christ 2. Cor. 5.10 How great vanity and folly is it to reioice and glorie in their testimony where God himselfe is the iudge before whose eyes all things are naked hauing no neede that any man should giue witness vnto him The vanitie wherof appeareth yet further in this that when a man hath gotten all the praise and glorie that he can possbly haue of men in beeing called Rabbi and hauing a great name here in the world yet what remains after death of all this but only a name a memory here vpon earth according to that which Dauid sayes Psalm 76.5 Psal 76.5 They haue slept their sleepe and all the men whose hands were mighty haue found nothing If this bee the end of all our good deeds and if we do make this our happinesse Born ep 104 what hath a man more then a beast hath for as Bernard saies when a mans palfry is dead euen his very palfry shall be praised commended too Therefore if we will needs haue praise let vs seeke for the praise of God and not the praise of men for as hee that praiseth himselfe is not allowed as the Apostle saith so neither he whom men do praise 2. Cor. 10.18 but he whom the Lord prayseth 2. Cor. 10.18 Besides it is not onely a vaine and a fond thing but also a very vncertaine and vnsure thing to commit a mans praise and his glorie to the custodie of an other man whose lippes are like vnto a chest as Bernard saies without either locke or key vnto it Bern. ep 42â— which we can neither shut nor open when wee our selues will Yea it is not only verie vnsafe but also very ridiculous to lay vp our treasure there whither wee cannot come to take it and to vse it when wee our selues will For if thou layest vp thy praise and commendation in my mouth it is not henceforth in thy power but in my power beeing in my free choice either to praise thee or to dispraise thee Therefore the safest place to lay vp our praise is with God and in our owne conscience whatsoeuer we lay vp there we are sure to find and to vse it when we will it will keepe it for vs while we liue and will restore it againe vnto vs when we are dead for whithersoeuer we goe that goeth with vs carrying with it our depositum viz. that which it receiued to keep for vs. Againe who sees not how vnprofitable and gainelesse a thing it is to seek the praise of men for our good works when as hereby wee loose our rewarde with God by receiuing the praise of men as a reward of them that as Abraham sayd vnto the rich man Luke 16 Sonne remember that thou receiuedst thy good things in thy life time so God will tell these men that they haue receiued their reward already here in this world in which regarde S. Chrysostome saith Chrysost hom 24. ad pop Antioch â—hat those that doe anie good thing for â—aineglory to be praised of men do as â—t were suffer shipwracke in the hauen â—osing their rewarde there where they â—hould receiue it and therfore he would â—ot haue vs to seeke and receiue the praise of men for our good works that â—e may haue God our debtor who is â—ot only able to pay his own debts him selfe without our running vnto men for â—hem but also to pay vs more liberally more bountifully by giuing vs a rewarde of eternall blisse and glorie in heauen then all the men in the world are by giuing vs a rewarde of a vaine and transitorie praise glory here vppon earth But the greatest matter of all is that it is not onely vnprofitable but also verie daungerous and hurtfull vnto vs this same vaine glorie beeing like vnto the arrowe that flyeth by day whereof DAVID speaketh Psal 91 Psalm 91. Which flyeth lightly and pierceth lightly as Bernard sayth Bern. in psal Qui habit ser 14 but dooth not wound lightly It is sayde of the Basiliske that hee killeth with his verie sight onely Now surely if I bee not deceiued sayth the same Father this Basiliske is vaine glory according to that which Christ sayth Take heede that you giue not your almes to bee seene of men Math 6.1 Mat. 6.1 as if hee should saie Beware oâ— the eyes of the Basiliske whose nature and propertie it is to kill with his sight those whom he sees first and contrariwise to bee killed of those that doe first see him so also vaine glorie killeth those that it first seeth and doe not see it in marking how vaine vnprofitable and hurtfull it is but contrariwise it is killed of them that doe first set their eyes vppon it in considering the nature and qualitie thereof thereby to auoide the hurt and the danger of it So then for the conclusion of all let â—rs follow the counsell which S. Chrysost hom 5. in Gen. Chrysostome giues viz. to imitate those that run at tilt who do not greatly heed the acclamations and shoutings of the beholders but look chiefly to the Iudge to the price for which they do striue so let vs also in ruÌ„ning the race that is set before vs not regard the praise commendatioÌ„ of men but look only to that crown of righteousnes which christ the iust Iudge wil giue to all those that run lawfully coÌ„tinue vnto the end Howbeit we do not coÌ„demn it as a thing simply altogether vnlawful to receiue the praise of men Bern. in paru ser ser 47. ther being a time wheÌ„ we may to very good purpose receiue the same not for vaine glorie but for the profit and benefit of some who by this meanes will the more easily be perswaded in all honest and good things to yeeld obedience vnto vs. For as a good conscience is necessarie for euery good Christian in regarde of himselfe so a good name and a good testimony among men is necessary in regarde of others to profit and to doe good vnto them being greatly induced with the good opinion and commendation of a mans person The godly are fitly resembled vnto Vines which as Salomon sayes Can. 2.14 haue a good sauour with them Vineae dederunt odorem the Vines haue cast a sauour Bern. in cant serm 60 Cant. 2. Now what is this good fauour sayth Bernard but a good testimony of those that are without with which they beeing moued who as yet haue not beleeued do glorifie God themselues also by our good report beeing the sauour of life vnto life vnto them according to that which the Apostle sayth 2. Cor. 2 Wee are the sweete sauour of Christ vnto all them that are saued 2. Cor. 2. So then as the wiseman dooth not