10.30 robbed of his mony spoyled of his rayment wounded in his bodie and left desolate without al comfort did not as the Priest and the Leuite did who may fitly be resembled to the man with the withered hand Mark 3. Mark 3.1 looking on him and passing by him as if they had not beene able to stretch out their hands vnto him but assoone as euer he sees him hee is moued with compassion and comeâ— vnto him and stretches out both his hands to helpe him in binding vp his woundes in powring oyle and winâ— into them in setting him vpon his owâ— beast in bringing him to an Inne and making prouisioÌ„ for him being willing to pay all his costs and charges for him The which I wish were practised aâ— carefully and religiously by men of soâ— fashion both in this honourable Câ—tie and in other places where this contagious and grieuous sicknesse is as piety and charitie dooth claime and challenge it of them I meane by making such prouision for their relief and comfort at such times that none of theâ— might bee suffered to perish either iâ— the streets or in the fieldes or in theâ— houses for want of succour whomâ— Christ hath bought and purchased 〈◊〉 dearely with his owne bloud Act. 20.28 that aâ—â— though they bee not present in persoâ— in such contagious times or if they were that it were not safe to stretch out their hands to helpe them by a reall and corporall touching of them yet at the least to be present in spirit loue and to helpe them by a virtuall powerfull touching of them in prouiding so for them in this their affliction and miserie that nothing which is needfull be wanting vnto them Otherwise some to flie and leaue the Citie for feare of danger which I doe not condemne if they would leaue substitutes and pledges of their charity behinde them and others to staie heere and to shut vp those persons whose houses are visited which notwithstanding I confesse to bee very necessarie for the preuenting and auoyding of danger teaching them in great Capitall letters ouer their dores to pray to the Lord to haue mercy vpon them but they themselues in the meane time not shewing the least iot of mercie vnto them what is this else but to add more miserie and affliction vnto them and to blind and delude the world making it to belieue that they died of the plague when as in very truth they dyed of famine who happely might very well haue recouered of the plague had they not for want of things necessarie beene consumed with famine Oh! how can these men praie vnto God when as they are eyther in the like or in anie other distresse and desire him to haue mercie on them after his great goodnesse Psal 51.1 and according to the multitude of his mercies when as they themselues are so vnmercifull not shewing mercie to their poore brethreÌ„ according to the least of Gods mercies And because this is so necessary a duty giue mee leaue to vrge it a little more and to exhort those whom it doth concerne not to perform it barely and niggardly but to do it liberally bountifully though it be with some strayning stretching of themselues which happely was some cause that our mercifull Sauiour doth not only touch the Leper but also stretcheth forth his hand and toucheth him to teach vs in helping the poore the sick at such times especially to stretch our selues and to be liberall and bountifull in helping of them It is an obseruation that S. Chrysost hom 37. ad pop Antioch Chrysostome hath that the Prophet Dauid doth not simply commend those that giue but those that stretch out their hands when they giue in giuing liberally especially when as they are able for so he saith of a righteous man Psal 112. Dispersit Psal 112 dedit pauperibus Hee hath skattered and giuen to the poore hee doth not onely say hee hath giuen but hee hath skattered and giuen which implyeth a liberall and a bountifull largesse For what great charitie is it sayth the fame Father for a man abounding vvith store and plentie as the Sea dooth with water to giue so much to those that are in distresse out of his store as a little cuppe or dish woulde holde of the water that is taken out of the Sea Though it was sufficient for the poore Widdowe to cast two mites into the treasurie Luke 21.1 because it was all that shee had yet the rich men they cast great giftes into the offeringes And though it was enough for the children to crie Hosanna Mat. 21. and for poore men to cut down branches and to strewe them before Christ yet the rich men were at more cost in casting their garments in the waie As Alexander answered a begger that asked him a pennie that it was not fit for a King to giue a penny so it is not fit for those that haue receiued bountifully to giue niggardly for To whom much is giuen Luke 12.48 sayth Christ of him much shall be required Luk. 12.48 So then for the conclusion of this second reason let vs in this and such like cases follow the Apostles admonition which is to put on bowels of mercie and compassion Col. 3.12 Col. 3. that is not onely to be mercifull but to put on mercie that as we put on our cloaths and garments and weare them vpon vs so also to put on mercy compassion as a garment and to weare it alwaies about with vs and not to put on mercie onely but to put on bowelles of mercie so as our bowells do euen yearne within vs beeing mooued with a tender and a most compassionate affection towards them which neuer produceth and bringeth forth a lesse effect in rich great men then a liberall and a bountifull subuention of them The third cause why Christ touched this Leper was to shew that hee esteemed more of charity as Pellican obserueth then hee did of all the prescripts and customs of the law to whose command all things whatsoeuer are to yeeld and to become subiect And therefore though hee coulde haue healed him without any laying of his hand vppon him yet to performe a worke of mercie he regardeth not the lawe nor the right and ceremonie onely to giue the primacie and preheminence vnto charitie And not without iust regarde and consideration for seeing that the whole lawe is comprehended in charitie Rom. 13.9 as the Apostle saith in regard wherof it is called the bond of perfection and the fulfilling of the law Col. 3. great reason there is that all other things whatsoeuer being inferiour should yeelde and giue place vnto it as to their superiour Hence it is that our Sauâ—our Christ who otherwise most strictly and religiously obserued the Sabboth in which it was commaunded that men should not do anie worke yet in regard of charitie he healed and did many other good workes
any other thing of price and valew beeing exposed and layde forth in open publicke place doe prouoke and entise others to lie in waite and to steale them from vs but being laide vp at home in some secret place they are then safe and free from all danger so is it with the riches and the treasures of our good deeds if we alwayes carry them about with vs either in our memorie or in the tip of our tongues to make sale as it were of them we prouoke God wee arme our enemy and entise him to steale them away from vs whereas if he only knows of them from whom nothing is hid though it be neuer so secret they are safe from all perill and daunger Mat. 13 The seede that fell in good ground and did take deepe roote in the earth was not only safe but brought forth fruit also but the seede that fell by the high-waie side the fowles of the ayre came and deuoured it whereof a manifest proofe is to bee seene in the Pharisee Lu. 18.11 who for sowing his seede by the high-waie side in boasting and telling euery where of his good deeds the fowles of the ayre that is the diuell and his angells came and eate vp his seede that he had neuer any crop of it Wherefore if wee doe any good deedes let vs not proclaime them as it were in an open market nor yet glorie in them Num. 23.4 If thou hast builded altars vnto God doe not boast of them as Balaam did Numb 23. Iud. 15.16 If thou hast slaine 1000. Philistines yet do not boast of it as Sampson did Iudg. 15. If thou fast and pay thy tithes truly as few doe yet doe not bragge nor boast of it as the Pharisies did Luk 18. Luk. 18.11 If we thinke to meet God with an hundred of our good deeds hee will come against vs with a thousand of our euill deeds and ouercome vs. And yet notwithstanding I doe not deny but that there is also sometimes a necessarie vse of manifesting our good deeds vnto the world for the good example and profit of others For if wee were altogether to hide them why then doth our Sauiour Christ bid vs to let our light to shine before men that they may see our good works and glorifie our Father which is in heauen Mat. 5. Aug. in ep Ioh. tr 8 Wherupon saith S. Austen Si times spectatores non habeb is imitatores if thou fearest to haue any man to see thee when thou doest well thou shalt not haue any man to imitate thee whē thou doest well And therefore do not feare when thou art about any good worke least any man should see thee but rather feare to do it for this end only that another may see thee Si abscondis ab oculis hominū abscondis ab imitatione hominū Aug. ibid. and commend thee for it For necessary it is for thee to be seene for the imitation of others but thou must not do it for this end only for the praise commendation of others according as Christ sayth Matth. 6 Take heed that you giue not your alms to be seene of men or else shall you haue no rewarde of your Father which is in heauen Math. 6. But the next point which is Christs humilitie in not seeking for the vaine applause and commendation of the world will giue vs more occasion to speake of this matter which hee did to commend the like affection vnto vs not to doe anie thing for vaine glory nor for a popular applause and commendation of the world because it is not vertue sayth Saint Austen Non virtus sed causa virtutis mercedem habet August but the cause of vertue that is rewarded Our Sauiour Christ woulde haue vs when wee giue our almes or doe anie other good deede Mat. 6.3 not to let the left hand knowe what the right hand dooth August de Temp. ser 59 that is according to Saint Austens interpretation not to suffer the vaine glorie of the world to corrupt that which the loue of God doth or at the least ought to do Aug. lib. 2. de serm dei in monte the left hand signifying a sinister affection of the praise of men the right hand signifying a right affection of the loue of God So that if the desire of praise and of worldly glory doth insinuate and wind it self into our good deedes the left hand is priuie to that which the right hand doth but if wee doe them with an honest minde and a good intention then the right hand dealeth wisely in doing all it selfe not suffering the left hand to know what the right hand doth For if any shall thinke that this can be performed literally what monstrous conceits would insue hereof Suppose that the right hand bee hurt or maymed ought not therefore a man to giue an almes with his left hand Or suppose a man out of his charity would redeeme a Captiue how can he either vntie his purse or open his chest if the left hand dooth not ioine it selfe vnto the right hand Therefore the meaning of Christ is that in doing our good deeds we should do them with a right affection of fulfilling the will of God and not with a sinister respect of seeking the vanity and glory of the world Wee reade of the Prophet Elisha that when he wrought a miracle 2. King 4 4 to do a worke of charity in helping a poore Widowe whose husband being dead the Creditors came very roughly vpon hir for his debts that hee willed her to borrowe emptie vessells of all hir neighbours and to goe home and shut the dore vppon her selfe and her sonnes and to fill the vesselles with that oyle which shee drewe out of her pitcher signifying hereby as Saint Austen sayes that euery man when he giues an alms or doth any good deedes August ibid. hee should doe them the dore being shut that is not to bee praysed of men but to finde grace and fauour with God For hee that dooth good deeds for the praise of men hee doth them the dore being open but he that doth them for the loue of the glory of God though hee doth it openly yet he doth it the dore being shut because therein hee dooth not seeke that which is seene viz. the praise of men but that which is not seene viz. the praise and glory of God To disswade vs from this fond desire and loue of the praise of men there can be no better motiue then to consider 1. How vaine 2. How vncertaine 3. How vnprofitable 4. How dangerous it is vnto vs. First it is a most vaine and friuolous thing because it is to no purpose to be solicitous and carefull of an other mans iudgement whose prayse doth not altogether commend vs and whose dispraise doth not altogether cōdemne vs. If wee were to appeare before the iudgement seate of men to receiue a reward according to
â—eed not to be verie sollicitous exemplified in two â—articular cases pag. 203 60 That of the scandall of weake ones wee ought â—o haue some care in condescending somthing vnto â—â—eir weakenes wherein is shewed how far and how â—ong pag. 206 61 The reason concerning the Priest to giue him his due and the honor that belonged vnto him whose office was to iudge of the Leprosie to pronounce sentence of the cleansing thereof pag. 212 62 The great honour that God hath vouchsafed to the Priests of the Law from time to time specified in foure particulars pag. 213 63 The honour that God hath vouchsafed to the ministers of the Gospell shewed in the honour of their office and of their person pag. 216. 64 The contempt of Gods ministers in these dayes and the haynousnes of the sin with the causes of this contempt pag. 221. 224 65 Reuerence and obedience to be yeelded vnto theÌ„ notwithstanding their vnworthines many times due in regard of the dignitie of their office though not in regard of the merit of their person pag. 230 66 The third charge to offer his gift with the reason thereof which was to testifie his thankfulnes vnto God pag. 232 67 That for the same cause God commanded the first fruits sacrifices tenthes oblations c. to be offred vnto him which he hath giuen from himself vnto the Priests for their seruice and maintenance pag. 233 68 That the law of tithes and oblations is not 〈◊〉 meere ceremoniall and iudiciall law but also moralâ— in the substance and proportion and equity thereof pag. 23â— 69 That although the law of tithes doe not binde Christians as they were due to the Leuitical priests yet the Church hath libertie to retaine the same and to ordaine it againe as it doth pag. 237 70 Foure propositions arising froÌ„ the right which God hath transferred from himselfe and hath made ouer vnto his ministers for their seruice pag. 241 71 The first that the maintenance of ministers is not a meere humane constitution but a diuine ordinance due vnto them iure diuino by a diuine right or by the law of God pag. 241. 242. 72 Also that it is not a voluntarie and beggerly almes giuen in charitie but an honourable tribute due in iustice and that God did not see it fitte that ministers should liue vpon meere beneuolence and the voluntarie contributions of the people with the reasons thereof pag. 242. 243 73 The second that the maintenance of ministers ought to bee a liberall and a bountifull maintenance proued by the law of nature of nations of Christ and of Christian Princes pag. 246 74 The third that tenthes and oblations and other reuenewes of the Church doe properly belong to Ecclesiasticall and not to any temporall persons pag. 254 75 That to alienate the goods of the Church either by diuerting them without iust cause to ciuill vses or by conuerting them fraudulently and vniustly to our owne vses cannot be without iniurie vnto God and to the Church pag. 256 76 Of the great daunger heereof and the greeuous punishments that haue followed after it with an exhortatioÌ„ a Caueatto beware of it p. 258. 267 77 The fourth that tithes and oblations with other duties belonging to the Church are to be tendered willingly and cheerefully without grudging and murmuring and without contesting and cauilling about them against the wicked practise in these dayes pag. 271 78 The ground and reason of the charge which is the law and commandement of Moses and why Christ would haue the Leper to performe obedidience vnto it being shortly after to bee abolished which was to honour Moses and his law pag. 279 79 Of the honour dewe to the lawes and ceremonies of our Church in regard of the first authors and obseruers of them the which are cleared of the imputation of poperie and superstition pag. 284 80 Another speciall end of the Lepers oblation which besides the testification of his thankfulnesse was to be a testimony against the priests pag. 290 81 How God keepeth records and witnesses to leaue vs without excuse and therefore to seeke for the testimonie of Gods spirit and the testimonie of a good conscience to secure vs against all witnesses that come against vs. 291 82 The allegorie of the whole text applyed to the cleansing of sinne which is the leprosie of the soule wrought by Christ Iesus the PhysitioÌ„ that cleanseth and the high Priest that doth pronounce vs to bee cleane with the testifying of our thankfulnesse for it pag. 295 THE CLEANsing of the Leper Matth. 8. Verse 2.3.4 And lo there came a Leper and worshipped him saying Lord if thou wilt thou canst make me cleane And Iesus stretching forth his hand touched him saying I will be thou cleane and immediately his leprosie was cleansed Then Iesus sayd vnto him See thou tell no man but goe and shewe thy selfe vnto the Priest offer the gifte that Moses commanded for a witnesse to them IT is obseru'd by the fathers that the creation of the World was not performed vvith such labour difficultie as the redemption of it In the creation God vsed his word only for dixit facta sunt hee spake the word and they were made Psal 33.9 Psalm 33.9 But in the redemption of it Christ vsed both words and deeds too Bern. incant ser 20 for multa dixit multa fecit multa pertulit sayth S. Bernard hee spake many things hee did manie things and hee suffered manie things Which was the cause that in performing the office of his mediation hee did not onely preach the word but also wrought many workes and wonders with it ioyning vnto his sayings his doings to his words his deeds and to his doctrine his works miracles which he wrought And this not without most wise and iust consideration Partly 〈◊〉 winne credite authoritie vnto his preaching and to confirme his doctrine by signes and wonders that followed after Mark 16.20 that as his doctrine was supernaturall farre aboue the apprehension of reason so the confirmation thereof might bee supernaturall farre aboue the order and course of nature Cant. 2.12 It is the song of the Church in the booke of the Canticles The flowers appeare in the earth and the voice of the Turtle is heard in our land that is sayth Bernard the truth is founde by hearing and by seeing the voice being heard and the flowers beeing seene Rom. 10.17 Et visu veritas coÌ„perta auditu Etsi fides ex auditu ex visâ— confirmatio est Audita visa confirmant Bern. in Cant. ser 59. Mat. 3.16 For though faith commeth by hearing as the Apostle sayth yet notwithstanding the confirmation of it is by seeing according to that which Christ saith Go shewe Iohn what things yee haue heard seene the things which we heare being confirmed by those things which we see Therfore is Christ not onely testified by a voice but also demonstrated by a Doue and is
preached not onely by an audible but by a visible word to shew that both a voice and a signe doe concur in the assurance of faith Whereupon he concludeth concerning the effectuall power of Christs preaching and his working of miracles together Intonat tuba salutaris Bern. ibid. â—oruscant miracula mundus credit the â—rumpet of Gods word thundred his miâ—acles wonders lightned and the whole world was thereby conuerted and beleeâ—ed Partly it was to conuince his aduerâ—aâ—ies and to stop the mouthes of those â—alitious Iewes who were ready to deâ—raue and to cauill with him For though his doctrine was most heauenly hauing the wordes of eternall life with him Ioh. 6.68 Ioh. 6.68 Though his speech was most gratious hauing his lips full of grace Psal 45.2 Psal 45.2 Though his words were most powerfull speaking as one hauing authoritie Mat. 7.29 Mat. 7.29 In a word though he excelled all that did euer speak neuer any man spake like this man sayd the officers that were sent to take him Ioh. 7.46 Ioh. 7.46 Yet notwithstanding the Priests and the Pharisies with the rest of the people being malitiously bent against him how were they ready to backe-bite to calumniate and to quarrell with him Here are many goodly words were they ready to say but we can see no deeds of his it is an easie matter to say well but we would faine see what great matter hee is able to do therefore our Sauiour Christ to shew that he was not only verball but reall and that he was not only mighty in word Act. 7.12 but mightie in deed with his sayings he ioyneth his dooings with his words he ioyneth his deeds and with the preaching of the word the working of miracles too so as if he preacheth in the mountaine hee doth miracles in the vallie if hee sayth in the mountaine Beati mundo corde Mat. 5.2 Blessed are the cleane and pure in heart hee sayth really in the vallie Volo mundare I will be thou cleane as hee doth to the Leper heere In the discourse and handling whereof wee obserue 1. The Leper comming to Christ and putting vp a petition vnto him to heale him of his seprosie and lo there came a Leper worshipped him saying Lord if thou wilt thou canst make me clean 2. Our Sauiour Christ granting his petition and healing his leprosie Iesus stretching forth his hand touched him saying I will bee thou cleane 3. The cure it selfe insuing folowing presently vpon it and immediately his leprosie was cleansed 4. The charge or commaund that Christ giueth him after the cure 1. To tell it to no man see thou tell no man 2. To shewe himselfe vnto the Priest but go and shew thy selfe vnto the Priest 3. To offer his gifte according to to the lawe of Moses and offer thy gifte as MOSES commaunded for a witnesse to them Concerning the Leper that maketh suite vnto Christ Luke 5.12 S. Luke reporting this history saith that he was no ordinary Leper but a man ful of leprosie of the nature quality signes symptoms and effects of which disease I holde it needelesse to discourse out of the art and rules of physick being so copiously described in the holie Scriptures as you may reade in the thirteen and foureteen Chapters of Leuiticus Le. 13. 14 and in diuers other places onely I note two things that are especially obserued of it the one that it was contagious and infectious the other that it was desperate and almost incurable So contagious it was Leuit. 13.46 that God prouided in the lawe of Moses that such persons as were infected herewith should liue apart from the society and companie of others and shoulde vveare a couering vppon their lips and as anie passed by to giue warning vnto them by crying I am vnclean I am vncleane and all to this end that others might not be infected by them insomuch that euen Vzziah the King himselfe being smittten with the leprosie for medling presumptuously with the Priests office 2. ChroÌ„ 26 21 liued as a Leper in a house apart by himself all the dayes of his life 2. Chro. 26.21 And so hard and difficult was the cure that when the king of Syria sent Naaman the Leper to the king of Israell to bee healed of him 2. King 5.7 See sayth the king of Israell how he seeks a quarrell against mee am I God to giue life signifying that it was not in the art and cunning of man but onelie in the power of God to heale this disease So that the disease beeing so contagious and so incurable the healing of it cannot but bee admirable vvorthie of an Ecce Beholde and deseruing most diligent heede and attention vnto it Yea not onely the cure but euerie circumstance in it is remarkeable and worthy of obseruation both in the Leper and in CHRIST and in the vvhole course and proceeding of it To begin first with the Leper who is the Petitioner our Euangelist here sayth that he came vnto Christ which was very strange for in regard of the law he ought not to haue come in regard of his sicknes he was not well able to come Non ad Christum ambulando currimus sed credendo nec motu corporis sed voluntate cordis accedimut Aug. in Ioh. tract 26. and yet for all this venit he comes vnto Christ but how non tam passibus corporis quà m fide cordis sayth S. Austen not so much with the feet of his body as with the faith of his hart for had his heart bin no better then his legges and his fayth no better then his feet he would neuer haue trobled himself to come vnto Christ as he did But did the Leper this thinke you in regard of himselfe only No verily but in regarde of vs also to teach vs whensoeuer wee put vp our petitions and praie vnto Christ Heb. 10.22 to come and drawe neere vnto him with a true heart in assurance of faith For as we must first of all haue the spirit of grace to stirre vs vp to pray Zach. 12.10 Zacâ— 12.10 So next wee must haue the spirit of faith 2. Cor. 4.13 2. Cor. 4.13 to assure vs that God will grant and giue vs those things for which we pray Irrisio dei est si quid illum ores quod exoraturum te non certocoâ—fidas Pellic. in Mat. Otherwise it is but a mocking of God to pray for that which we doe not looke nor hope to obtaine oâ— God Therefore S. Iames would haue vs whensoeuer we pray to praie in faith and not to wauer for he that wauereth is like a waue of the sea and is not like to receiue any thing at the hands of GOD. Which agreeth with the aduise that our Sauiour Christ giueth vnto vs Mar. 11.24 Mar. 11.24 Whatsoeuer ye desire when ye pray beleeue that ye shall haue it Bern. in Quad. serm 4 and
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
Leper hee sayth Si vis potes if thou wilt thou canst make mee cleane our Sauiour sayth Volo mundare I wil be thou cleane In dooing and performing of which cure CHRIST vseth his hand and his tongue as you see his hand in stretching forth his hand and touching him his tongue in saying Volo mundare I will bee thou cleane For the first if any man shal demand why our Sauiour CHRIST toucheth this Leper contrarie to the Lawe as it should seeme beeing able to haue healed him without the least touch of him I answere that it was not without especiall reason and consideration First to shewe that hee was not vnder the lawe in such sort as others were but was Lord and Commander of the lawe it selfe Leuit. 14 The lawe forbad that anie man should touch a Leper if hee did hee was counted vncleane and therfore when Naaman the Syrian came to Elisha the Prophet to bee healed of his leprosie 2. Kings 5. the Prophet suffers him though hee was a man of honour to stand without the door sends him to the riuer Iordan to wash himself there which he did because he would obserue the law but our Sauiour Christ beeing not onely vnder the law Gal. 4.4 Gal 4.4 Mar. 2.28 Lex non ideò vetuit tangere lepram ne leprosi sanarentur sed vt ne tangentes lepram inquinarentur Chrysost in Matt. but also aboue the law Mar. 2.28 he stretcheth forth his hand and toucheth this leper And yet he did not break the law for all this because the law did not forbid to touch the leprosie least lepers might bee healed thereby but contrariwise least those that were not lepers might be infected thereby And therfore Christ touching this Leper to heale him not to bee insected of him for as the Apostle sayth Tit. 1.15 Omnia munda mundis to the cleane all things are cleane and that blessed hand of his had a power to sanctifie not to bee polluted hee â—oseth and dissolueth the letter of the â—awe as Chrysostome sayth Christus tangendo leprosuÌ„ literam legis soluit proposituÌ„ eius non soluit Chrys ibid. but he doth â—ot dissolue the intent and purpose of â—t and so by consequence dooth not â—reake the lawe because the lawe doth â—ot consist as Saint Austen sayes in the â—eaues of the letter and of the wordes hereof but in the roote of reason and â—nd of the true intent and meaning of 〈◊〉 so as the matter and meaning therâ—f is not subiect vnto the letter Intelligentia dictorum ex causis assumenda est dicendi quia non sermoni res sed rei debet esse sermo subiectus Hilar li. 14. de Trin. as Hilâ—ary sayes but the letter is subiect to the â—atter and meaning of it in which regard the ciuill lawe sayth that whosoeâ—er shall insist vpon the words of the â—awe contrarie to the meaning of it he â—oth sinne and offend against the lawe â—eyther shall hee vnder a colour of wordes escape the punishment of it The ground whereof is this because â—ll lawes if they bee iust are deriued â—yther from the lawe of God or the lawe of nature and are ordained vnto the publick and common good of menâ— and therefore if a man doth not offend either against the mind and meaning oâ— the Lawe-giuer or against the mainâ— end and purpose of the lawe certainâ— it is that he doth not violate nor breakâ— the lawe Which is a matter that doth very much concerne Iudges and Magistrates and those that haue the managing of the lawes not to attributâ— too much to the letter of the lawe eyther by suffering contentions and troublesome persons to vexe and molest others onely with the fauour of the leâ—ter Fauor literae impietatis praetextus Tertul. which Tertullian calleth a pretext and cloak of impiety or by iudging according to the rigour of the letter noâ— according to the intent and equity 〈◊〉 the lawe Whereby it falleth out thaâ— the lawe which is good 1. Tim. 1.8 as S. Paul saitâ— if a man vse it lawefully 1. Tim. 1. 〈◊〉 is manie times made the ministratioâ— of death and condemnation 2. Cor. 3 by sucâ— as do abuse and peruert the same For as the Apostle saith in an other case the letter killeth but the spirit giueth life so wee may truely say heere that the rigour and extremitie of the lawe which is of the letter dooth hurt and wrong manie times but the equitie which is of the spirit and meaning of the lawe that dooth right and iustice to euerie man Secondly CHRIST stretcheth out his hand and toucheth the Leper beeing able to haue healed him without it to the end that men should not thinke that hee did feare to take the infection and himselfe to become a Leper and to shewe withall that hee woulde not omit nor leaue so godlie and charitable a deede for anie nicenesse or squeamishnesse that hee had of the loathsomenesse of the disease A matter that GREGORIE NAZIANZENE dooth greatly complayne of in his time Melior est conditio vitij quam morbi c. Nazianz lib. de Amore pauperum in saying that the condition of sinne was better then the condition of sicknesse for men sayth hee wil conuerse delight in the company of drunkards whoremongers common swearers and such like but they doe abhorre and shunne the presencâ— and company of poore and sicke and diseased persons The which is noâ— spoken to animate any to bee withouâ— all feare of the contagion and infection and to runne more boldely theâ— wisely into the companie of those that are infected because our Sauior Christ here putteth forth his hand toucheth this Leper vnlesse withall our hands were as pure and holy and as full oâ— power vertue to preserue our selues as his were but that in other diseases where there is not a speciall prouiso by the law as there was for this and wherin there is not a malignant and venomous qualitie in the disease as there is in this and where nature is of more strength and ability to resist and defend it selfe then it is in this that then we be not ouer nice and daintie in abhorring and disdaining poore and sicke persons but to stretch out our hands and to touch them by visiting helping and reâ—ieuing of them and that by the example of our Lord and Master here who although hee was able to haue healed him by his word onely yet notwithstanding he disdained not to stretch out his hand and to heale him by touching of him Which practice and example of Christs if any shall suppose to be aboue the reach and imitation of a Christian although euery imitable worke of Christs whereof this is one not as a miracle but as a deede of pietie is not onely our instruction but also our imiâ—ation let him consider and set before his eyes the Samaritane who seeing the poore trauailer in a pittiful case Luke
vpon the Sabbath with this defence of it against the malice and calumnies of the Pharisies that the Sabbaoth was made for man Mark 2.27 and not man for the Sabbath Marke 2.27 insomuch that preaching and praying and such like duties if anie present necessitie or dutie of charitie required were to yeelde and to giue place vnto it Act. 20.7 as in the case of Eutichus Act. 20.7 who falling into a dead sleepe while PAVL was long in preaching and falling from a third loft whence hee was taken vp dead PAVL leaueth his preaching and comes vnto him and laboureth to recouer life in him Yea those holy instruments and ornaments which are vsed in the seruice of GOD AuruÌ„ habet Ecclesia non vt seruet sed vt eroget subueniat in necessitatib Tunc vasa ecclesiae etiam initiata confringere conflare vendere licet Amb. de officijs lib. 2 cap. 28. and ought onelie to bee imploied to such vse being holy and consecrated thereunto yet in a case of charitie and of some eminent necessitie as Saint AMBROSE sayth they may be diuerted and employed to godlie and charitable vses the ground and warrant whereof is that rule which God hath giuen vnto himselfe Misericordiam volo non sacrificium I will haue mercie and not sacrifice Ose 6.6 Socr. hist eccl li. 7. cap. 21 Deus nosier neque lancibus neq poculis eget nam nec comedit nec bibit quippe qui his rebus minimè opus habet c. Ose Chap. 6. Ver. 6. Wee reade in the Ecclesiasticall historie that when as the Romane Souldiours had taken diuers of the Persians Captiues to the number of 7. thousand whom rather then they would suffer to goe free without ransom suffered them to starue to perish for want of sustenance Acacius the Bishop of Amida calleth his clergy together making this speech vnto theÌ„ Our God whom we serue hath no need eyther of dishes or platters or pots or cuppes because he neither eateth nor drinketh nor hath anie neede of eyther Wherefore forasmuch as our Church dooth possesse many monuments of golde and siluer which haue bin giuen out of the ready godly deuotion of well affected Christians it is meete and necessary that herewith wee should ransome and redeem poore captiues out of bondage and releeue and cherish them being almost affamished and killed with hunger Whereupon presently hee beat the plate in peeces sold the ornaments of the Church and gaue the price thereof partly to the Roman soldiers for the ransom of the captiues and partly to the captiues to satisfie and to releeue their hunger withall The like wee reade of Ethelwoldus Bishop of Winchester in the time of the West Saxons about the yeare of our Lord 962. who in a great famine soulde the sacred vessells of the Church to releeue the poore that were almost starued saying that there was no reason that the senselesse temples of God should abound in riches and the liuely Temples of the holy Ghost lacke it Which wealth riches if the Church had now as it had then in those times I could very well like that in such cases it should be imployed to holy and charitable vses whensoeuer extreame necessitie required it but because this wealth hath long since beene gone from the Church and is come into many laie mens hands who do possess the wealth therof so as the Church which in times past as you see did both redeem captives and releeue a great many poore in a time of famine with the wealth which it had then hath now neede to bee redeemed it selfe from neede and beggerie and to bee releeued with some part of her own wealth which some temporall men haue gotten into their hands I could wish and desire these men that doe thus possesse the patrimonie of the Church 1. King 21 as Achab did Naboths vineyard to consider and to remember that a great part of their wealth was in times past the goods and possessions of the Church and that diuiding their ecclesiasticall reuenues from their temporall as a shepheard diuideth his sheepe from the goates the one as proper vnto themselues the other altogether improper belonging vnto the Church though they did not bestowe anie of their temporall yet at the least they would bestowe the ecclesiasticall reuenues vpon holy and charitable vses in times of sicknesse and of famine as these are which they see the Church was very readie and willing to doe when as they were masters of their own goods and vvere thought vvorthie to holde their wealth in their owne hands Or if this shall seeme a hard saying which no man will heare yet at least that which both they and other rich men bestowe at other times in vaine delights and pastimes in sumptuousnesse and superfluâ—tie in pompe and magnificence in stately buildings and solemne feasts or in anie kind of ostentation they would in times of affliction and calamitie defaulke out of all these not with anie reseruation thereof vnto themselues to gaine or to saue by it but with a godly and charitable affection to helpe and to releeue the poore with it And yet notwithstanding to returne again vnto the matter from whence wee are a little digressed as all Lawes and Orders Rites and Ceremonies and all things whatsoeuer are to yeelde vnto Charity so to neglect or to violate any Laws or Orders Rites or Ceremonies or to omit anie duty that we are to perform without regarde eyther of reuerence to Rulers and Gouernours or of obedience to lawes and orders or of a wise and iust consideration of charitie rightlie grounded as it ought to be for the performing of some more necessarie and more excellent worke is a manifest breach and contempt of the lawe and a disobedience also vnto the Lawegiuer So that to heale or to doe anie worke vpon the Sabboth without relation to som holy and present necessitie or without respect of pietie charitie what is this else but to violate and to profane the Sabboth To leaue the preaching of the word and the administration of the holy Sacraments not vpon any true ground of zeale and pietie but rather vpon contention and innouation to please our own fancies and to satisfie mens humours what is this else but an Apostasie and to reuolt from our holy orders To alienate the goods of the Church and to conuert them to ciuill vses without respect of charitiâ— in redeeming of captiues Si insua quis deriuet emolumenta crimen est si verò paeuperibus eroget captinuÌ„ redimat misericordia est Ambr. ibid. releeuing of the poor and such like vses what is this else but sacriledge to rob both God and the Church Lastly to end the matter we began withal to touch a Leper and to run desperately in a kind of brauery vnto such as are infected with the plague without regard of holy and discreet charitie for the necessarie help and succour which they
burthen of our sinnes it comforts vs saying A sorrowfull spirit is a sacrifice to God Psalm 51. If wee reioice and be merry in our prosperity it increaseth our ioy and saies Reioyce in the Lord O ye righteous for it becommeth vpright men to be thankefull Psal 33.1 Psal 33. If we be in want and pouertie it comforteth vs saying the Lord rayseth the poore out of the dust and lifteth vp the needie out of the dunghill Psal 113 Psal 113. If wee be sicke and weake it giueth vs a medicine and a salue to heale vs withall The Lord forgiueth all thy sinnes healeth all thine infirmities Ps 103. Thus doth the Manna of Gods word sauour and relish in our hearts whatsoeuer wee our selues do desire so as hauing this wee haue no cause to be ouer-carefull of anie thing else being like vnto the garden of Paradise Gen. 2. where there was euery tree pleasant to the sight and good fot meat and a pleasant riuer diuided into foure heads to water the garden and all things which could be wished or desired for delight and comfort And therefore let vs take heed how we doe neglect and despise the word forasmuch as it is not only a leprosy of the soule as S. Ambrose sayes if the physick of the leprosie be the word Si leprae medicinaverbuÌ„ contemptus vtique verbi lepra mentis est Ambr. in 5. Luc. Dei non audire verbum fames animae Chrys hom 2 in Mat. then the leprosie of the soule is the contempt of it but also the dearth and famine of the soule as Chrysostome sayes not to heare the word of God is to famish starue the soule which God threatneth as a most fearefull iudgement worse then a famin of bread Amos 8. though Atheists wicked worldlings do not greatly regard nor care for it in drawing it voluntarily and willingly vpon themselues Thus haue you heard why our Sauiour Christ vseth his hand and his tong in healing this Leper now the wordes which he speaketh are these Volo mundare I wil be thou clean Which as you see are sutable and agreeable to the words of the Leper that as the Leper saith vnto Christ Si vis potes mundare me if thou wilt thou canst make mee cleane so Christ sayth vnto him Volo mundare I will be thou cleane Wherin there is a manifest declaration or demonstration of Christs mercie and of his goodnesse towards the Leper first in his willingnesse and readinesse to heal him answering Si vis if thou wilt with Volo I will secondly in his actuall operation and performance of it answering potes muÌ„dare thou canst make me cleane with an imperatiue mundare I command be thou cleane For the first such is Christs mercie and goodnesse towards vs in being willing and ready to help vs that wee can no sooner desire it of him but he is willing presently to vouchsafe and grant it vnto vs Like as hee doth to the Leper here who no sooner sayd vnto Christ Si vis potes if thou wilt thou canst but Christ presently stretcheth out his hand and sayth Volo mundare I will be thou cleane Yea he is not only readie to helpe vs when we desire it of him as Mat. 7. Aske and you shall haue Mat. 7.7 seeke and you shall finde knocke and it shall bee opened vnto you but manie times before wee craue helpe of him Esay 65.24 he is ready to send help vnto vs as Esay 65. Antequam clament exaudiam eos before that they crie I will heare them For as there is the grace of God which followeth vs all the dayes of our life Ps Psal 23.6 23 So there is the grace of God which preuenteth vs giuing vs manie things which either we know not how to ask or dare not presume to aske of him In the fift of Iohn Ioh. 5.6 our Sauiour CHRIST seeing a creeple that was diseased and had layen at the poole of Beshesda thirtie eight yeares wayting for the moouing of the water but yet still euermore one or other stept in before him dooth not staie vntill the poore man comes vnto him and desireth him to heale him but he comes and offereth health vnto him saying Visne saâ—ari Wilt thou be made whole Math. 8.7 In the 8. of S. Mathew the Centurion comes vnto Christ and desireth but his word only for the healing of his seruant Dic verbum tantùm sanabitur Doe but say the word and my seruant shall be healed and our Sauiour Christ offereth to goe to his house and there to heale him Ego veniam curabo eum I wil come and heale him Like as God dealt with Salomon who desired onely wisedom of him 1. King 3 and God gaue him not one lie wisdome but riches and honour also In deede I confess that God many times doth not giue vs such things as wee desire of him or if he does he dooth not presently grant them vnto vs yet not because hee is vnwilling to giue them vnto vs but either because hee seeth them not to be good for vs whose manner is to heare vs non ad voluntatem sed ad sanitatem as S. Austen saies Augustine not for our pleasure but for our profit or else because he seeth it to be neither necessarie nor expedient to giue them so soone vnto vs whose manner it is somtimes to delaie vs and to holde vs off a while Chrysost hoin 10. in Mat. not with a purpose to differre his gifts on his part as Chrysostome sayth but to make vs more instant and earnest in praying vnto him who happely if wee were presently made partakers of those things wee desire eyther wee would bee gone from God and not pray any more vnto him or else set a very lowe price vpon those things that are so soone and so easily obtained of him But otherwise when that is good for vs which wee pray for and when there is a present necessity of receiving without any especiall regarde which God hath vnto those foresaid ends then wee may vndoubtedly hope for one of these two at the hands of God saith S. Bernard that eyther hee will giue vs that which wee doe desire Aut dabit quod petimus aut quod nouerit esse vtilius Bern. in quadr ser 5. 2. Cor. 12.8 or else hee will giue vs that which is more profitable vnto vs as hee did to Saint Paul in denying him that which hee prayed for but yet giuing his grace vnto him saying Sufficit tibi gratia mea My grace is sufficient for thee 2. Corin. 12. But perhaps you will say If God be so ready and willing to shewe mercie why then doth he not shew mercy vnto all but vnto some onely To which I answere with S. Austen that as all the waies of God are mercy and truth Psal Psaim 25.9 25. in regard whereof the Prophet Dauid saith I will sing mercy and
10.28 of whom he saith Ioh. 10 that he giues vnto them eternal life that they shall not perish neither shall anie take them out of his hands The ground whereof is the certainty and stabilitie of Gods foreknowledge and decree 2. Tim. 2. 2. Tim. 2.19 The foundation of the Lord remaineth sure hath this seale The Lord knoweth who are his Indeed if election and reprobation were in men they might easily be changed because men are often times changed for what is more mutable and more vnconstant then man but because it is not in man but in God who is immutable as himselfe sayth Mal. 3. Ego Iehouah Mal. 3 6 et non mutor I am the Lord and I change not Therfore his decree counsell both of election and reprobation and of all the other workes of God are immutable and vnchangeable beeing fulfilled and acomplished according to the decree and purpose of his will Otherwise his fore-knowleege must bee made voyde his power weakned and his will changed which to affirme of God were most impious and blasphemous For he that changeth his counsell or his will doth it either because he seeth that he might haue taken better aduise or els because hee seeth that hee could not haue brought his purpose to passe as he would both which doe argue impotency and weaknesse and therfore are farre from God and greately abhorring from the nature of him Lastly if the decree concerning predestination may be changed the certainty of our saluation is taken away whereby the confidence of our faith and the full assurance of our hope is vtterly ouerthrowne which is the greatest stay and comfort that a Christian hath here in this life Therfore most sure it is that the decree of election and reprobation is not changed nor altered by the faith or infidelity of men as if some were predestinated to saluation but by reason of sinne afterward they vtterly fall away and lose their former estate and become damned forasmuch as those whome God predestinateth to the end hee predestinateth also to the infallible meanes and wayes which doe direct vs and bring vs vnto the end by giuing especiall grace and sauing faith and all other necessarie vertues to those whom he hath chosen which they doe infallibly vse and by the vse thereof attaine vnto saluation and contrariwise denying the like measure of grace vnto those that hee hath reiected whereupon consequently though not causally insueth damnation And yet notwithstanding God herein dooth not iniustice or iniurie vnto either because if he damned al being in the mass of corruption Rom. 5.18 hee were not vniust in doing so therefore if hee chooseth some and refuseth others Aug. de bono perseu qui liberatur habet vnde gratias agat qui damnatur non habet quod reprehendat sayth Saint Austen hee which is chosen and saued hath cause to giue thanks to God for it and contrariwise hee that is reiected and damned hath no cause to complaine or to finde faulte with God for it Si in remittendo debitum bonitas August ibid. in exigendo aequitas nusquam apud Deum inuenitur iniquitas if in remitting of debt there be mercie in requiring it there bee equity then there is no wayes found with God anie kind of iniquitie to the one he sheweth mercie to the other hee doth not anie iniurie of the one he may rightly say as the householder doth Mat. 20 Volo huic nouissimo dare sicut tibi I will giue vnto the last as vnto the first of the other he may iustly say tolle quod tuum est vade friend I doe thee no wrong take that which is thine owne and goe thy way Thus do you see the meanes and the manner of Christs healing the Leper both with his hand with his tongue with his hand in stretching it forth and touching him with his tongue in saying Volo Mundare I will be thou cleane so that now there seems nothing to remaine but to consider the effecte that followed insued hereupon But as Christ when he had wrought a great miracle in feeding 5000. men with fiue loaues and two fishes Ioh. 6.12 he commanded the Disciples to gather vp the broken meate that nothing might bee lost so allso in this miracle there are as it were certaine fragments of heauenly mysteries which in no case we ought to suffer to be cast away or to be lost Sicut humana consuetudo verbis ita diuina potentia etiā factis loquitur c. Aug ad Deogratias epist 49. For as it is the fashion and custome of men to speake by words so it is the manner of God to speak by his works also And as strange new words being in a moderate and decent manner sprinkled vpon our speech do giue a kind of grace vnto it so great and strange workes done by God hauing an apt and a fit signification in them do make the speech eloquence of God to seeme a great deale more gracious And therefore consider once againe the meanes and manner of Christs healing the Leper you shal find diuers and sundry mysteries in the doing of it As first hee vseth his hand and toucheth the Leper to shew the inestimable power vertue of his humane nature Heb. 10.12 by the immolation offering whereof hee hath obtained redemption and saluation for vs he vseth his tongue speaketh withall to shew that his corporall presence is not so necessary Ioh. 14.16 but that he is able to do al things by his word by his spirit that are necessary for the saluation of vs. Againe hee vseth his hand and toucheth the Leper for the Iewes which then looked on him and beheld him and by seeing beleeued in him Gentes non videndo sed audiendo crediderunt August de Temp. ser 74 Psal 18.43 hee vseth his tongue and speaketh for the Gentiles which did not see but heare and by hearing beleeued in him according to that which God sayth Psalm 18.43 A people whome I haue not knowen that is as Austen doth interpret to whome I haue not shewed my presence shall serue me which was by hearing only or him as it followeth in the Psalme as soone as they heare they shall obaie◠mee Lastly hee stretcheth out his hand and toucheth the Leper to shew the realitie and truth of his humanitie hee speaketh and sayth Volo mundare I will be thou cleane to shewe the realitie and truth of his diuinitie more particularly hee sayth Volo I will against Photinus the heretick he sayth mundare be thou cleane against Arrius the hereticke and extendens tetigit hee stretcheth out his hand and toucheth him against Manicheus the hereticke As if hee should say where is hee that denyeth the truth of my humane nature as if my body were a fantasticall not a true and a naturall body why behold my hand and marke how I stretch it out and doe touch this Leper
simply forbid men to eate honie Prou. 25 but to eate too much of it Prou. 25. So God doth not absolutely forbid vs to desire receiue the testimony and praise of men but to rest and content our selues therein as in our last end not seeking any other fruit of it for then we eate too much of the hony comb walking more in the light of mans countenance then wee doe in the light of Gods countenance And therefore let vs either not regarde nor care for the praise applause of men as making that the chiefe end marke we ayme at or if wee doe receiue the commendation and honour of men let it not be to admire our vertues and to be in loue with our selues but let it be to honour our profession and to enlarge Gods dominions and to aduance the benefit and profit of our brethren in our seuerall places which is the right end and vse of all mans praise commendation For the third respect which is piety our Sauiour Christ dooth it to the end that wee should not ascribe any thing vnto our selues but giue all the praise and glory vnto God for all those good things that we haue or doe because all our ability of dooing good is not of our selues but from God as the Apostle sayth 2. Cor. 3.5 Wee are not able of our selues so much as to think a good thoght but all our sufficiencie is from him Whereupon saith S. Cyprian Cypr. epist ad Cornel. In null◠gloriandum quia nostrum nihil est wee ought not to boast nor to glory of any thing because nothing is our own The Prophet Esay cap Esay 10.15 10. asketh this question Shall the axe boast it selfe against him that he aweth therewith or shall the Sawe exalt it selfe against him that mooueth it as if the rod should lift vp it selfe against him that taketh it vppe or as if the staffe should exalt it selfe as if it were no wood If wee see any good thing either in our selues or in others worthy of prayse we are to praise God both in our selues and in them being done by our hands but by his power for neither is the prayse of writing well the prayse of the pen neither is the prayse of doing well the glorie of the hand Examine any good thing that wee haue or doe and tell me for which of them can we haue prayse of our selues Can wee for our holinesse no verily it is the spirit of God that doth sanctifie vs. 1. Thes 5.22 Can we for our good words no neither Mat. 10.20 it is GOD that giueth both a mouth and wisedome to speake withall as for our tongue it is but the pen of a readie writer Psal 45.1 Can wee for our good deedes much lesse It is God that worketh both the will and the deede according to his good pleasure Phil. 2.13 And therfore let vs say with Dauid Psal 115.1 Not vnto vs not vnto vs O Lord but vnto thy name giue the prayse and the glory for thy truths sake The quire of heauenly souldiers when they celebrated the birth of Christ Luk. 2.12 they diuided their Songe into two parts giuing glory vnto God and peace vnto men after this manner Glorie be to God on high and peace on earth For though God doth giue his grace vnto men yet his glorie hee giueth vnto none as God himself testifieth by the Prophet Esay Esay 43. I will not giue my glorie vnto any other Quid ergo dabis Domine quid dabis what thē wilt thou giue vs O lord Bern. in Cāt. ser 12. Ioh. 14.27 saith Saint Bernard What wilt thou giue vs Peace I giue vnto you sayth Christ my peace I leaue with you It is sufficient O Lord sayth the deuout Father I doo thankefully receiue that which thou leauest and doo leaue that which thou reseruest least otherwise by vsurping that which is denied I deserue to lose that which is graunted Verily hee that is not contented with peace is not contented with God for God is our peace Ephe Eph. 2.14 2. and hath reconciled vs vnto himselfe Though Ioseph had the gouernment of his Maisters house Gen. 39.4 and all his goods committed vnto him yet hee knew that his Mistress was excepted and therefore hee would not consent to come neere vnto her 1. Sam. 17. When Dauid ouercame Goliah all the people reioyced and receiued peace but Dauid only had the honour of the victorie So let vs content our selues with the grace of God and let God haue the glorie vnto himselfe For what fauour or glorie soeuer wee receiue which wee do not referre vnto God wee steale it from him and do incurre the like daunger of punishment which Herod did who Act. 12.21 for taking the glorie vnto himselfe which the people gaue vnto him for an eloquent Oration which hee made vpon a solemne feast day as Eusebius reporteth kept in the honour of Caesar at which time being arayed in a siluer suite glistering with the beames of the Sunne Euseb Eccl. hist li. 2. ca. 9 and speaking most admirably as they thought hee did so amaze all that were present that they gaue a great showt saying The voice of God and not of man I say because hee too ke the glorie vnto himselfe and did not giue it vnto God immediatly the Angell of God smote him so as hee was eaten vppe of wormes and gaue vp the Ghost This is the first thing in the charge that hee should tell no man the next thing is to shewe himselfe vnto the Priest It was a lawe among the Iewes that if any man was healed of the Leprosie Leuit. 13. he should shewe himselfe vnto the Priest not to shew and confesse his sins vnto him Rhemists in Annot. Luc. 17. as the Rhemists and others would seeme to build their auricular confession vpon this which must needs proue a verie weak building being set vpon so weak a foundation for the schoolmen say that Symbolica theologia non est argumentatiua Symbolicall diuinitie by way of allusion and resemblance is not fitte to argue and to make conclusions withall but to discern and iudge of the cure and to pronounce and deeclare him to be clean which was the only cause for which our Sauiour Christ willeth him to goe and shewe himselfe vnto the Priest Wherin it is verie credible that Christ had a threefolde regarde both of the Leper of him selfe and of the Priest First for the Leper hee would haue him to shew himselfe vnto the Priest to the ende hee might performe obedience vnto the law which required that euery Leper that was healed shuld present himselfe before the Priest For seeing the law of Moses was not yet abrogated but did still stand in force therefore hee would haue him to performe obedience vnto it Whereby he would seeme to intimate that streight bond and obligatorie power that is in all lawes not