in those things wherin he hath pleased thee August conf lib. 4. thou by ingratitude shouldest displease him This is a heauenly worke to praise the Lord this makes silly men vpon earth to be saints in heauen â—ern in Cant. Vae tacentibus de te Domine quoniam loquaces muti sunt Conf. lib. Wo vnto them saith Augustine whose ingratitude hath silenced them from praysing of thee for though they babble much yet they are dumbe Sed foelix lingua quae non nouit nisi de diuinis taxere sermonem But that is a happie tongue which as Hierome saith can tell how to frame it self to no thing but to praise the Lord. August ad Aurelium Wee can cartie nothing better in our minds vtter nothing better with our mouthes expresse nothing better with our pennes no sentence so short and pithie in speaking none so sweet in the hearing none so plaine in the vnderstanding none so profitable in the vttering It moues God to giue thee blessings which the wicked neuer enioyed and it causeth him to take from the wicked and to giue vnto thee Quod dedit gratis tulit ingratis That saith Augustine which God hath bestowed on the thankfull he hath taken away from the vnthankfull Hebr. 13. Apoc. 19. This is that sacrifice that God euer approues for it alwaies smelles sweete in his nostrils and it is that sacrifice which Satan mislikes for it euer is offensiue vnto him I may say of that Bern. in Cant. as Bernard of our louing of God If thou doest watch Satan cares not because hee neuer sleepes If thou doest fast Satan cares not because hee neuer eates any thing but if thou art thankfull to God for his mercies this is it that grieues him because thou performest that vnto God being a sillie creature vpon earth which he could not performe being an Angell in heauen And thus you see that al Gods blessings require thankfulnesse it is commanded by God pleasing in his sight profitable to vs and troublesome to Satan Therfore let men praise the Lord for his goodnesse and declare the wonders bee hath wrought for the children of men If you aske me in what things we must praise the Lord my answere is in heart in tongue in conuersation in al things we take in hand Praise him from the ground of the heart saith Dauid It must bee begun in the heart vttered with the tongue and declared in the life the tongue may praise him and it is but babling while the heart thinkes not on it the mouth may blesse him but it is but abominable if our liues shall curse him Plus valeÌ„t opera quam verba Deedes are of more force then words a man may praise him with the tongue in this world yet neuer praise him in the world to come but he which praiseth him saith Augustine both with life and with tongue shall be sure to praise him with the heauenlie Angels in the life to come If you aske with what affection with all alacritie and ioy of the heart Dauids Psalmes must bee sung with Dauids spirit If in what place before kings and not bee ashamed If how long alwaies Dignum est semper gratias agere quia deus nunquam cessat benefacere Gregor Since God neuer leaues to multiplie his blessings vpon thee thou must neuer cease to praise him therefore Dauid is not contented with the day Ingratitudo est ventus siccans fontem pietatis rorem misericordiae fluenta gratiae Bern. but at midnight he will rise and praise the Lord for his righteous iudgements Ingratitude is a nipping East-wind drying vp the fountaine of godlinesse the dewes of mercie and sweet streames of grace and howsoeuer the wicked are content to deuour Gods blessings as the swine the acornes from the tree neuer looking to the author of them yet it becommeth the Saints to bee thankfull howsoeuer our seruant shall faile in thankfulnesse yet we cannot endure our sons to be vngrarefull Vse 10 Tenthly since there is no euill of the punishment in the citie Amos 3.6 which the Lord hath not wrought since it is hee that sendeth warre that casteth downe that correcteth at all times that makes the rod great or small and strikes the blow sharpe or gentle at his pleasure we are hereby taught patiently to endure all afflictions that euer befall vs. If we endure Rom. 2.7 Hebr. 10.36 God offers himselfe as a louing father vnto vs but if wee resist we lose the reward and cause him to strike the more sharpelie If the bodie suffer and the minde resist wee rebell in what wee can and suffer what wee cannot helpe Non qualia sed qualis quisque patiatur interest De ciuit Dei It skilleth not what we suffer but how we suffer saith Augustine Gregorie shewes the reason Sine ferro slammae Martyres esse possumus non sine patientia The sword or the flame makes not the Martyr but the patience of him that shal suffer Hebr. 6.22 Apoc. 13.10 And therefore the Scriptures bid vs not to follow the suffrings of the fathers but their faith and patience in suffering and thus a true faith and meeke patience are euer ioyned together Dauid that said I beleeued and therefore I spake saith also I was dumb and opened not my mouth because thou Lord diddest it Sicut acunabulis Ecclesiae fuit iniquitas premens sic iustitia patiens saith Hierome As from the infancie of the Church there was euermore iniquitie oppressing so there was a holy Patience enduring that which he condemnes in the wicked is cruellie in persecuting that which he commends in the godly is a meeke patience in suffering What should I vrge the seuerall reasons to enduce vs vnto patience The infinit precepts Matth. 21.19 Gal. 5.22 Ephes 4.2 Colos 1.12 1. Thes 5.14 Titus 2.2 the spirit of God supporting coÌ„forting vs the benefits of the crosse the glory of God the saluatioÌ„ of our soules these haue bin partly touched and they are subiects commonlie haÌ„dled therfore I hope wel knowne vnto vs Afflictiones praecedentium consideremus non erunt grauia quae ieleramus Gregor I desire onely therefore that Christians would enter a double meditation first of Christ for if the consideration of the Fathers and Martyrs of the Church will cause vs to endure afflictions with patience shall not much more the consideratioÌ„ of the sufferings of Christ Iesus my gratious Redeemer who is tam speculum patiendi quam primium patìentis Bern. in Cant. aswell a perfect glasse to shew me how to suffer as a sure reward for those which doe suffer And though all his life was subiect to many miseries The first consideration of Christ. yet let vs especially behold him on the crosse that sight is most effectuall vnto vs behold him then his head crowned with thornes his cies blindfolded his eares filled with reproches his mouth with vinegre and
strong yet of themselues not able to prouide meat for their young for they crying seeke it at the Lord Psalm 104.21 Psalm 104.21 and thus seeking it finde it at his hands Looke to the meanest things in the heauens Math. 6.26 the blowing of the winds the motion of the clouds Iob 39.3 the raine dropping from them the flying of the birds all are ruled by God Psalm 147. Matth. 10.30 Looke to the smallest things vpon earth the grasse vpon the Mountaines fodder for cattell hearbes for the vse of man lillies to adorne the field all haue their being Psalm 147.8.9 and encrease from God Looke vnto the things vnder the earth Matth. 6.21 They also haue their being saith Iob from God and there is a place in which they are preserued Yea God ordereth the sillie wormes for his glorie as appeares in making thē instrumēts of plaguing Pharaoh for his hardnes of hart and meanes to gnaw asunder the gourde wherewith his Prophet Ionah was couered Ionah 4.7 Since then the meanest things in the heauens on the earth and vnder the earth are vpholden by God and guided by his Prouidence and that this his goodnes declares the greatnes of his mercie and secondly Ministers comfort to his children for if God thus gouerneth them how much more will he bee present to those that loue feare his name let vs not diminishing his mercie or depriuing our selues of such comforable assurance once call into question his Prouidence ouer his meanest creatures but with heartie thankesgiuing acknowledge the same Gods Prouidence prooued by the testimonies of the holy Fathers WIsedome teacheth that it is good to build vpon a firme foundation the word of God then being the ground worke of this doctrine wee may with safetie settle our iudgements thereon When the Sunne shines clearely what needes the candle to be lighted when the word is euident what needes authoritie of fathers To adde light to the sunne or a sparke to the flame seemes small discretion yet since experience doth teach that the nature of man is not onely hard to be drawne to the acknowledgement of an euident truth but also meere repugnant to that whereby the eies of his vnderstanding being enlightned he might glorifie God It shal not bee amisse to alledge their confessions that the wauering in iudgement may confesse the trueth with them Cyrill writing against Iulian Lib. secundo quinto affirmeth that God doth not onely direct all things to the behoofe and full harmonie of the whole vniuersally but also is the Cherisher Maintainer and Preseruer of euery thing in particular Augustine saith De Trinit lib. 3. cap. 4. that there is no creature which is not gouerned by Gods Prouidence and in another place hee descends vnto the particular saying Jn Psal 148. Tom. 8. Who disposed the members of the gnat and other small creatures that they should haue their life their goodly order and moouing Propound vnto thy selfe one of the meanest of Gods creatures consider the excellent disposition of his members his life whereby hee is moued to eschew death and to vse meanes to preserue him he desires pleasures he flieth troubles hee hath his senses and an excellent motion beseeming himselfe wherein he deliteth And in another place Hee which made the Angels in heauē made also the wormes in the earth Hath God made the Angels to creepe in the durt and the wormes to remaine in the heauens No he hath giuen to euery creature his fit place of habitation to that which is incorruptible an incorruptible place of abiding to that which is corruptible a corruptible place of remaining Thus much Augustine Basilius Magnus hath truely said that fortune and chance are Heathen mens words Homil. 19. wherewith the minds of the godly ought not to bee busied Chrysostome vpon the Ephesians If a ship though well rigged and sound euery where cānot brooke the seas without a good gouernour Lib. 1. cap. 16. how much lesse can the whole world without the care and gouernment of God Caluin in his Institutions Whatsoeuer changes of things fall out in the world they come to passe by the secret stirring of the hand of God Beza in his Confessions All things are gouerned by Gods Prouidence The consideration whereof made the ancient Philosophers as Empedocles Heraclites and such like to affirme that all things fell out by a certaine necessity although they could not determine the manner how But what should I stand vpon moe allegations He which will enquire further into them I referre him to August de Prouidentia Dei Tom. 1. lib. 1. Tom. 5. to the same Author de Ciuit. dei lib. 12. cap. 4. to Origen in Romanos cap. 1. to Chrysostome in tribus de Prouidentia lib. ad Stargirium to Naziazene de Paupertate curanda with infinite others All which omitted I proceede vnto the third way of proouing this trueth vnto vs. Gods Prouidence prooued by testimonies of Heathen Writers WHen as men darkned in their vnderstandings Ephes 4.18 wanting the light of the Gospell guided only by the rules of reason shall by manifold obseruations gather vndoubted conclusions of the Prouidence of God ouer all his creatures how shall Christians liuing in the glorious sunshine of the Gospel and professing themselues not onlie naturally to bee ruled by the same rules of reason but supernaturallie by Gods holy Spirit call that into question whereof they neuer doubted The trueth whereof appeares thus vnto vs. Plotin the Platoniste affirmes that Gods Prouidence is manifested vnto vs euen from the highest things to the very lillies of the field Lib. 3. Enne ad 4. And for further confirmation of the same hath written three bookes to that purpose Porphyrius demanded this question of Nemetrius Shall we saith he suffer a King to dispose of his matters as hee listeth and shall we denie the same vnto God Sinesius the Platoniste confidently affirmeth that such as doe doubt of the Prouidence of God by inconueniences which happen are fooles but the wise are confirmed in the trueth by them Alexander of Aphrod in his booke of Prouidence hath this excellent saying It is too farre disagreeing from Gods nature that he should haue no care of the things below for that is the part of an enuious man and to say he is vnable is too vnseemely because he is able to doe whatsoeuer pleaseth him Iuuenall hath a saying thus translated There wantes no God at all where wisedome doth aduise But fooles haue fortune deifide and placd ' aboue the skies Amonius writing against Porphyrius attributeth a double power vnto God the one whereby he knowes all things the other whereby hee rules all things But if any list to heare the iudgements of these men more at large let him reade Theod. de affect Graecorum curandis intituled Of the Prouidence of God Also the first booke of Iohannes Franciscus Picus Comes Mirandulanus de Prouidentia dei wherein this truth
is proued by the testimonies of many Heathen writers as of Orphaeus Homer Plutarch Euripides Sophocles Menander Diphilus Virgil Phocilides Hipocrates Pythagoras Plato Plotin Atticus Platonicus Auicen Algazilus Aristotle and many others all which I passe ouer and come vnto the fourth and last way of proouing this trueth vnto vs. Gods Prouidence prooued by meere reason IN this latter age wherein iniquitie hath almost gotten the vpper hand and wickednes approched verie neere the seate of iudgement some I feare me there are The replie of Atheists I would to God not many which dare affirme that the word of God is but a rule of policie and that wee yeeld vnto it rather because it prescribes a goodly order then sets downe a certaine trueth though these are self-made Idols hauing eies but wil not see eares but wil not heare harts but wil not vnderstād euicting consciences but will not subscribe vnto them For the confuting of whom let me deale with them and others by meere reason after this maner Reasons to prooue Gods Prouidence And first with such as acknowledge the Godhead but cannot see his Prouidence in all things Reas 1 Since it is granted that all things are made by God it must needs follow that euery thing is gouerned by him For if we confesse him God we together withall inferre that hee is most wise yea wisedome it selfe most mightie yea power strength it selfe most good yea goodnes it self for to be God to be almightie wisedome and goodnes it selfe are all one How then can God bee wisdom if ignorāt how to gouerne how Almightie if not able to rule euery thing How goodnes it self if being both wisdom and Almightie hee should not after his creation of the world gouerne and preserue the same Beasts though without reason care for that which proceeds from them Sillie birds looke to their nests they haue framed and carefullie hatch vp their young that nature sent forth And wilt thou graunt thus much in creatures vnreasonable and denie the same in God the Creator of them Reas 2 Secondly if God doth not gouerne the world I would demaund of thee what should bee the reason Whether because he would but cannot or can but will not If thou shalt say he would but cannot thine eies can tell thee thou art deceiued because it is harder to make all things of nothing then being made to guide and gouerne them Again how should God be almightie if there were any thing which he could not doe and how infinite if thou didest know the ends of his power Therefore the Lord can guide all things If thou shalt say he can but will not then thou deniest his mercie and wisedome for mercie euer extends aid vnto others and wisedome directs al things to a certaine end And therefore God being almightie goodnes and wisedome it selfe it must needes follow that al things are gouerned by him Reas 3 Thirdly we count Prouidence in man an excellent thing for the more prouident the more in that respect commended Now whatsoeuer is good in our selues which yet notwithstanding is in vs but by measure and in part the same is originally and infinitely in God Therefore since experience doth teach vs that he hath giuen euerie thing a naturall instinct of caring and prouiding for things vnder them how can we bereaue God of this honour due vnto his name Reas 4 Obserue the goodly order and harmony of euery thing one ruling another ruled one in authoritie another subiect vnto it they not so excellēt to those that are more excellent those which haue no life to those that haue life the vnreasonable to the reasonable the earthly to the heauenly the heauenly host to the glorious Creator euer in subiection First the day then the night the Sunne continually running his race like a giant in the one the Moone enlightning the other neuer continuing in the full but alwaies increasing or decreasing After darknes comes light after a shower the sunshine after heate cold weather after a storme a calme The daies doe make the weekes the weekes the moneths the moneths the yeere In the yeere the spring followes the winter the sommer the spring the Autumne the sommer the winter the Autumne and then comes the spring againe These wee see keepe their perpetuall sucession and order And therefore it must needs follow that God by his Prouidence is maintainer of the same Reas 5 Fifthly we know that the Globe of the earth and the sea being compared with the heauens are but as a pricke with a pen or as the appearance of one of the least starres and yet the earth not to bee measured nor the sea to bee compassed the Sun causing the seasons of the one and the Moone ruling the tides of the other Now both these are guided by the course of the heauens and the heauens as wee all acknowledge by God alone and therefore by good consequence the sea earth with al things therein contained are gouerned by him Reas 6 Sixtly we see that Townes standing by the sea are not swallowed manie Islands compassed with the same are not ouerflowed yea Townes Islands and the whole world with the swellings of the Seas are cōtinually threatned and whence is it that they are not ouerflowed surely from Gods Prouidence who commands it that it shall not passe his bounds but running thorow the chanels of the Earth to comfort the bowels thereof afterward to returne to his place againe Reas 7 Seuently wee see that such beasts as might hurt man doe notwithstanding their rebellion caused by the sin of man goe single by themselues and haunt the couerts and caues of the earth making but small increase But such beasts as might benefit man how huge how strong soeuer come home vnto him submitting themselues by whole flocks and heards euen to little children and so encrease abundantlie And therefore since such things as might hurt vs flie from vs and such as bring profit and by whose liues our liues are maintained come home vnto vs it must needes bee that Gods Prouidence directing all things to our good doth cause the same Reas 8 Eightly suppose as it often fals out two sons to be begotten by one man borne of one woman brought forth at one time vnder one and the same motion of the heauens Esau and Iacob commonlie called Twins The one of these liues in a ciuil and honest maner and brings his hoary head in peace vnto the graue The other set on fire with the vehement heate of enuie thirsteth after blood murdereth his neighbour and and so receiues death the iust reward of his wicked fact What is the cause both being by nature the children of wrath Ephes 2.4 that both of them fell not into the like transgression Not diuersitie of seede for both were begotten by one man and both borne of one woman not diuersitie of the planets for they were both borne vnder one and the same motion of the heauens
friend in thee and the poore and his enemies for thy sake Ninthly when Saints vpon earth shal ioyne with the Angels in praising God in heauen Gratiarum actio opus Angelicum when the heart shall be rauished with his praise and the tongue neuer ceasing to laud his holie name but that at midnight wee rise vp to praise him for his righteous iudgements then may we say that the loue of God is shed in our harts and that from a sense and feeling therof we render our loue to him again Lastly all those which loue the Lord grieue for their owne sinnes and the sinnes of others Psal 119.136 Rom. 6.19 they labour a continuall sanctification both of soule and bodie In a word hauing been partakers of his rich loue of his superabundant loue of his gratious promises 2. Cor. 7.1 1. Pet. 1.17 Psalm 103.4 they forth with clense themselues from al filthinesse of the flesh and of the spirit and grow vp to holinesse in the feare of the Lord. Can a seruant loue his master A strange loue in Papists yeelding neither invvard affection nor outvvard obedience and yet not labour to please him a wife her husband and yet in all honest and lawfull things crosse him A child his parents and yet disobey them A subiect his Soueraigne and yet rebell against him It is impossible Can wee then disobey God reiect all obedience and cast his precepts behind our backs and yet say we loue him no no our sinnes are the souldiers that apprehended Christ that led him to iudgement that pleaded against him that caused the furie of his father the torments of his soule the thornes on his head the spitting in his face the pearcing of his sides y nailing of his hands the boaring of his feete and the scoffings of the world for though the whole world had combined to doe this against him Hebr. 6.6 if wee had not sinned they could neuer haue effected it can we then loue him and yet retaine our sins against him Remember that as manie as sinne crucifie to themselues the Lord of life And shall we rebell against him labouring to platte a new crowne of thornes vpon his head to dishonour him to rip vp his wounds and by our speares of blasphemies to pearce him thorow againe and yet say wee loue him If I professe loue to any neuer so strongly Simile and yet when his backe is turned breake his head with my weapon let me sweare neuer so much that I stand affectioned to him will you credit that I loue him so many exclaime they loue God but when wee behold their delight in sinne and small care to serue him wee may vndoubtedly conclude they are infestuous enemies vnto him For this is Christs rule If you loue mee keepe my commandements Vse 4 Fourthly whereas God gouernes all things as a king of armies hauing both small and great at his command wee learne to submit our selues in all feare and reuerence vnto him When Dauid had ascribed vnto the Lord the power of breaking the bowe Psalm 46.9 of cutting the speare and burning the chariots in the fire Psalm 115.3 presently hee inferres that man should be still and know the Lord And good reason for if God thunders the earth melts away Psalm 46.7 Hee is the Lord of hoasts and can make an inuincible armie of his weakest and basest creatures 1. Cor. 10.22 as of flies frogges or lice to plucke downe the high lookes of the most proud and stiffenecked Pharaoh vpon earth Psalm 52.6.7 Therefore let no man trust in the multitude of his riches in his wisdome in his owne strength but let euerie one see this and feare Vse 5 Fiftlie since God so gouernes all things as that hee giues strength and vertue ordereth the effects and disposeth of the ends so that it cannot so properlie be said that they worke as that God worketh in and by them wee are hereby taught this lesson continually to pray to God that he would blesse vs and all things wee take in hand Our sinnes haue caused a rebellion and corruption in all Gods creatures neither can they bee brought vnder and purified vnto vs but by him that is the ruler and sanctifier of all things neither will this ruler submit them nor this sanctifier purifie them but vpon the vsing of the meanes himself hath ordained 1. Tim. 4. that is prayer and supplications Luke 18.1 21.36 Act. 6.4 Rom. 12.12 Ephes 6.18 Iames 5.4 1 Pet. 4 7. 1. Thess 5.17 in through Christ Iesus made vnto him And therefore the holy Scriptures often excite to this dutie of watching in prayers of being instant in supplications of calling vpon God at all times Cur petere quaerere pulsare nos compellit c. Why saith Augustine doth God enioyne vs to aske to seeke to knock since he knowes what is necessarie for vs because saith he he would that our desires should be exercised in prayers whereby we might be possessed of that which he hath prepared to giue vs. The enemies are many and alwaies giuing the onset the dangers great the miseries infinite but we are weake we are fooles not able of our selues to subdue to preuēt to withstand for the enemie hath entred our walles and we haue a kingdome diuided amongst our selues Is there not good reason then wee should alwaies stand vpon our spirituall guard hauing euermore recourse to him whose wisdome must illuminate our vnderstandings whose mercies preuent our miseries whose strength subdue our enemies and whose al upholding power cause vs to stand Exod. 17.11 Hence note the strongest munitiō of the land to be the prayers of Gods children As long as Moses prayed Israel preuailed but when he ceased Amaleck had the better The reason is as the Glosse saith Plus valet vnus sanctus orando quam innumeri peccatores praeliando One holy man preuailes more by prayer then a thousand sinners by blowes Euen so as long as thou hast recourse to God by faithfull prayer thou shalt preuaile against Satan things shall goe successiuelie with thee but if thou art failing in this dutie hee will preuaile against thee thou shalt be crost in thy desires hindred in thy purposes and finde it but a left-handed action whatsoeuer thou takest in hand for although there be no apparent resistance yet there is euermore an inueterate corruption and stinging poison going with the same vntill there bee a purifying thereof by the word of God and by prayers 1. Tim. 4.8 The experience of this that nothing goes successiuelie without Gods blessing nor that God will blesse any but those which call vpon him for though Bildad did falsely assume of Iob Iob 8.5.6 2. Chron. 20.3.4 Nehem. 1.11 Nehem. 4.9 2. King 4.33 yet hee did truly auerre of God that if a man pray vnto him then he will make the habitation of the righteous prosperous made Gods children that they durst neuer take
looke vnto vs Whence is it that our dread Soueraigne holds the crowne of gouernment in peace whence his miraculous deliuerances from the hands of his enemies Euen from Gods especiall mercie and Prouidence ouer him And why from his mercie wherefore from his speciall Prouidence not only because he is the Lords anointed but especially because he is his elected A comparatis for if wicked kings haue a special priuiledge in regard they are Kings how much more our King being a resolute Iosiah a religious Dauid a wise Salomon and a zealous Ezechias How are the tender lambes amidst the rauening wolues preserued frō them how the sillie chickens from the greedie kite waighting continually to praie vpon them The eause of our deliuerances from bloudy traitors and that they fall into the pit which they digged for vs. must they nor both goe to wrecke vnlesse there be a carefull Shepheard and a louing henne No lesse can the flocke of Christ defend it selfe against tyrants those greedy wolues vnlesse Christ Iesus that good shepheard did most carefully looke vnto it No lesse can his tender chickens keepe themselues from being deuoured by those rauening kites the diuell himselfe the Pope of Rome that Antichrist with all his sworne and vowed Allegeants among vs did not Christ Iesus as a most louing henne preserue and keepe them vnder the wings of his mercie O thou beloued consider then the cause of thy deliuerances It is because God loueth thee and thus louing thee appoints his Angels to attend vpon thee Heb. 1.11 Heb. 1.11 It is because he so respects thee that an haire of thine head cannot perish Matth. 10.30 Matth. 10.30 It is because of his neuer failing loue therein exceeding the loue of a mother to the child of her owne wombe Esay 49.15 Esay 49.15 It is because he makes our case his case Saul Saul why persecutest thou me Act. 9.4 Act. 9.4 It is because hee respecteth vs as that which is dearest vnto him Zach. 2.8 Zach. 2.8 Hee that toucheth you toucheth the apple of mine eie This being so who seeing Gods wonderful loue to his Church in electing it in being elected to redeeme it with the most precious blood of his onely begotten Sonne and being thus redeemed thus to respect to loue and blesse it that can denie his especiall care and Prouidence ouer the same Gods Prouidence ouer the wicked IT is our mercifull God saith Iob chap. 28.24 that beholdeth the ends of the world and hath a regard vnto all things that are vnder the heauens Which cannot bee vnderstood of a carelesse beholding as some would haue it but of a carefull prouiding for them as al must needs confesse it Is it likely that God who looketh forth of the heauens and beholdeth all the sonnes of men Psalm 33.13 should looke vpon them to no end or behold them to no purpose Surely no he fashioneth as well the wicked as the godly in the wombes of their parents Eccles 11.5 Hee gouerneth their words Prou. 16.1 He appointeth out their waies they shall walke in Pro. 5.21 He exalteth one he casteth downe another Psal 75.7 He giueth and al men gather he openeth his hands and all ceatures both good and bad are filled with his goodnes Psalm 104.28 So that who is hee that hath not tasted how gratious the Lord is yea wee see it by experience that the godly are often as the sheepe feeding on bare commons whilst the wicked are as fat bulls of Bashan grasing to the full in goodly greene medowes the sun shining vpon them the raine making their grownds fertile their flocks of sheepe and kine multiplied hauing children at their pleasure and so increasing that they call their Lands by their owne names Nay if there were not a resurrection a reward reserued for the godly and plagues for impenitent sinners of al other as Paul saith the Church of God were most miserable For as the Wise man saith touching this life all things fall out alike both to the wicked and godly yea whilst they liuing at their hearts ease lying in their beds of Iuorie carowsing wine in their full vyols inuenting to themselues instruments of musicke Heb. 11.35.36.37 the Church of God poore soules in loue corrected are oftentimes nipt with cold pinched with famine racked by tortures tried by mockings scourgings bōds imprisonmēt yea tempted stoned hewne asunder slaine with the sword All things working still for the best to those that loue and feare his name Rom. 8. This prosperitie of the wicked and afflictions of the godly both proceeding from God on them a iudgment vpon vs an assurance of his mercie haue astonied the dearest and wisest children of God vntill going into the house of God they beheld their miserable end and sudden subuersion Now whence ariseth this flourishing yet fading estate of the wicked from their own wisedome from their owne endeauours Surely no it is in vaine to rise vp earely to goe to bed late to eate the bread of carefulnes except the Lord giues a blessing and therfore whatsoeuer the wicked enioy proceedeth wholy from Gods Prouidence As he increased the store-house of godly Abraham so he filled the barnes of the wicked rich man Luk. 16. Luk. 16.19 As he made Dauid King ouer his people so hee gaue Saul the Scepter of gouernment and therefore he was called the Anointed of the Lord. As God was mercifull vnto Iob in not suffering Satan to take away his life Iob 4.12 so he was long suffering vnto Pharaoh in that the first plague consumed him not for not letting his people goe As it came to passe by Gods Prouidēce that Ioseph should bee preserued from death Gen. 45.8 and made Ruler ouer Pharaohs household so the same God effected that Naaman the Syrian should be rich mightie and honourable in the sight of his Lord the King of Aram. 2. Kings 5.1 And therefore our gratious God whose mercie reioyceth against iudgement extendeth his Prouidence to the wicked and reprobate That those things which seeme meanest in our eyes are maintained and kept by Gods Prouidence NEither doth our mercifull God sit in the highest regarding onely his most excellent creatures as Angels men and women the heauens the Sun the Moone the number of the Starres and such like but as Dauid saith hee beholdeth all things as comprehending his meanest creatures vpon earth Whatsoeuer hath life motion or being is gouerned by Gods Prouidence Act. 17.28 But the basest things may bee referred to all or one of these And therefore things most meane are ruled by his Prouidence The Psalmist vsing the like generalitie Psalm 145.15 saith that the eies of all things doe looke vp vnto God and he giueth thē their meat in due season in the one part of the sentence shewing Gods mercie in giuing Some reade looke vnto some hope in in the other his creatures acknowledgement of the same by their hope of receiuing The Lions are
Before we enter the seuerall handling of these it is to be marked that to will and to doe with God are all one Hee doth not any thing which hee willeth not neither willeth any thing which by the vertue of his willing it is not presētly effected Therfore in shewing how farre forth God willeth these things is also declared how farre forth hee is the Author and Effecter of them To which in order That God willeth his owne glory principally Position 1 as the sole end wherefore hee willeth all other things IF a knowne good thing as reason teacheth is properly the obiect of the will then doth God will his owne glorie especially because it is most excellent in his sight This end was propounded in his admirable frame of the world and especially in the creation of his Angels in heauen and men vpon earth 1. Cor. 10.22 Deut. 6.5 Exod. 2.3 Isai 48.11 Prou. 16.4 To this tended his precepts his mightie power and charge of sanctifying his name to this end is the execution of his iustice vpon the wicked both in this life and in the life to come to this tendeth the shutting vp of all vnder sinne the sending of his Sonne the redemption of his Church their saluation in heauen with all other mercies forth of the exceeding riches of his grace for the accomplishing thereof bestowed vpon them Yea in a word for this is a knowne and confessed truth to this tended the Law and the Prophets Christ and his Gospell the Apostles and Ministers of our Lord and Sauiour with all Gods works of wisdome power iustice and mercie Therefote I conclude this with Paul 1. Cor. 10.22 Do all things to his glory Rom. 11.33 To him bee glorie for euer Amen That God so willeth the euill of the punishment Position 2 as that he is the principall cause and inflicter thereof THere is no euill in the citie which the Lord hath not done The error of the Coluthiani teaching the contrary Aug. de haeres is here condemned Amos 3.6 Punishment is a good thing because it is the execution of iustice which sets forth Gods glorie and therefore befitting him who is goodnes it selfe Hence it is that Adams high presuming hand was punished by God himselfe Hence it is that he prouided a Law for his Successors and promised punishment by his owne person vpon the violaters thereof 1. Sam. 2.31.32 And therefore the man of God denounced Elies punishment in the name of his master Therefore the Lord taketh this authoritie to himselfe with an abridgement of the like vnto others not onelie saying I but I and none others forming the light and creating darkenes making peace and creating euill Surely hee is the inflicter of punishment in whom is the right and power of punishing but these two belong both vnto God And therefore he alone the inflicter of the same That the right belongs vnto God it is plaine because he alone giues the law and takes an account of the breach thereof that this power is proper vnto him it is in like manner euident because experience teacheth that man by strength or policie doth often escape from man But if hee be neuer so strong he cannot resist the Al-omnipotent If hee goe downe into the sea or flie to the vttermost parts of the earth euen there will the Al-seeing God finde him out and his power sease vpon him If hauing this right and power he should not punish accordinglie there should be a disorder and continuall neglect of his glorie because of an vsurpation and challenging of that by the creature which so wonderfullie sets forth the glorie and iustice of the Creator Therefore without doubt God is sole inflicter of punishment But it is obiected Obiect The Magistrates of the earth doe punish and to this end God hath put the sword of authoritie into their hands and therefore not God alone God doth punish somtimes by himselfe Solution sometimes by others yet alwaies it is he which punisheth He exalts men to that honour giues knowledge to iudge wisedome to distribute power to execute The chaire of Authoritie is his the sword is his and hee giues strength to vse them And therefore we cannot properly say that Magistrates doe punish but God by the. In this respect they are called his Vicegerents Kings yea Gods vpon earth to this end that wee might know that hee which is the King of all Kings and God of all Gods hath giuen them this honour and that he will both rule and punish the world by them also giue them some names of exceeding dignitie and honor wherby wee might see it and acknowledge his Maiestie in them Yet all this while the names the authority the power and wisedome being giuen and vpholden by God and that so as that we cannot say that they execute punishment but God by them without question men are but second meanes and the Angels ordained ministers God only is principall efficient in executing iustice and iudgement And therefore both the good and bad Angel is still at his command the one must into the King of Ashurs armie when he is commanded the other may not touch his seruant till leaue be granted Iob 1 And thus much to the obiection It is further to be obserued in the execution of punishment that God doth not will it as it is simply a destruction of his creatures but as it is an execution of iustice and declaration of his glorie for being a perfect goodnesse he would neuer inflict a naturall euill vnlesse it had respect to a morall good And thus it appeares that God is the author of all punishment and wherefore hee inflicteth the same Hence is confuted the vaine imaginations of such as would haue two Gods The opinion of the Manichees confuted the one sole efficient of al goodnesse the other of all euill as well the sinne as the punishment and the punishment as the sinne it selfe But sinne is no other thing then a priuation and absence of the good neither being considered only in it selfe hath any being in the nature of things For what is a disease want of health What is hunger a want of being satisfied What is barrennesse an absence of fruitfulnes So what is sinne An absence of that vprightnes and equitie which ought to be in euery action Now this priuation or absence cannot arise whēce they would haue it for it must needes bee in some subiect the disease hangs not in the ayre but in the bodie of a liuing creature capable of health Blindnes which is an absence of sight must needs be in eyes capable of seeing Now the subiect of any priuatiō is good because it hath his being and is vpholden by God neither indeed as Philosophers teach can euill be in any other as his subiect then that which is good And therefore nothing so euill be it substance or action which is not good One and the same thing good and euill in of 〈◊〉 spects
cannot abide in contented manner to looke vpon sinne or behold iniquitie in another much lesse doth he will it himselfe But we will reduce the Arguments after this manner This is impossible that there should proceede any euill from a cause which is simplie and absolutely good But God is a cause in all respects simplie and absolutely good And therefore no euill can proceede from him That it is impossible that there should proceed euill from a cause which is simplie The proposition proued and absolutelie good who so wilfull that will not conceiue it who so blind that cannot see it How can that be absolutelie good from whence proceedes some euill Wherein should an absolute good cause differ from an euill cause if euill did proceede as well from the one as the other Whence is it called absolutely good if it be mixed with euill Is it because there is more goodnesse in it then euill then is it no more absolutely good but partly good and partlie euill Can a compound be a simple or a colour obscured with darke perfectlie white No more can a cause partlie euill bee said to bee absolutely good Therefore being prooued that GOD is a cause absolutely good it must needes bee that no euill can proceede from him Therefore in the next place to the proouing of this truth vnto vs. We call that sincere friendship The assumption proued which is neither mixed with the gall of harred nor coloured with the glosse of dissimulation We hold that true faith which is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sincere and without diffimulation and therfore shall neuer faile These though neuer so perfect yet haue their imperfections and what goodnes is in them or in vs from them proceeds from another but God is goodnesse absolutely perfect his perfection is of himselfe his goodnesse his essence and his essence goodnesse it self frō whence the goodnesse of all other things proceedes he of himselfe euery thing from him he infinite without time or measure we in part for the time appointed by him Thus is God such a goodnesse as is perfectly absolute and absolutely perfect in all things Therefore when Moses desired of the Lord to shew him his glorie Exod. 33.18.19 the answere was I will make all my goodnesse goe before thee that is I will shew vnto thee a certaine semblance of that my goodnesse which is infinite I will manifest my selfe gratious and good so that so farre foorth as the shallownes of thy vnderstanding will attaine vnto thou shalt perceiue the same Gods goodnesse and himselfe are all one It is no idle qualitie whereby hee is good onely vnto himselfe but his goodnesse is such as doth continually by sundrie and infinite meanes communicate it selfe vnto others Vpon this ground Dauid excites vnto thankfulnes Psal 117.22 saying Praise ye the Lord all ye nations All yee people praise him for his louing kindnes is great toward vs the truth of the Lord endureth for euer that is the restimonies of his fatherly grace and goodnesse neuer haue end Where the heauēly Prophet describeth no idle goodnesse but such a one as is euer taking pitie euer working for the best euer doing good and therefore hauing his minde busied with this consideration and his heart full fraught with the sense of what his minde did meditate he breakes foorth into a most thankfull admiration The earth O Lord is full of thy goodnesse So that God is not such a goodnesse as sometimes ceaseth but euer worketh that which is good and is neuer wearied in his weldoing But what needes long proose since God and his goodnesse are all one it must needes be that himselfe being infinite his goodnesse is infinite and therefore extends vnto all and so impossible is it that himselfe should not be himselfe as it is possible for euil to proceed from his goodnesse which is himselfe for such as is the fountaine such are the streames that flow from it God hath left a certaine impression of this his goodnesse in his workes of creation And therefore Moses saith that all things which God had made were very good If the goodnesse of the creatures was such how great is the goodnesse of the Creator The blasphemy of Marcion confuted Most blasphemously therefore did Marcion affirme that God which created heauen and earth was not a good God If he is not good how should he create so many good things Nay if his goodnesse was not infinite how could the earth which our sinnes had caused to bring foorth nothing but brambles yeeld so many diuers and excellent fruites This wonderfull goodnesse of God is most euidently seene in his worke of maintaining gouerning and blessing all things which we call his diuine Prouidence Is not he good which maintaineth gouerneth and blesseth the world with euery particular therein contained Is not hee good which giues life motion and being Hee which beautifies the heauens with the starres the day with the Sunne the night with the Moone he whose Spirit by the vertue of the Sun the operation of the Moone the influence of the starres the motions of the heauens giues life vnto al things Who made Marcion of such corruptible matter to be an excellent creature who gaue him a diuine minde an vnderstāding soule with other admirable gifts of nature O blind and vnnaturall man that could not see or durst denie him to be good of whom hee himselfe had receiued so many good things this goodnes of God is so much more manifest in that he neuer ceaseth to do good vnto his enemies of which sort was Marcion and others as yet I feare mee innumerable who resisting this goodnesse of God by their open wickednesse recompence his long suffering with carnall securitie turne his blessings into wantonnes and harden their hearts at his deferring of iudgements which men neuer thinke that his mercies are to worke a louing obedience his iudgements to cause a godly feare and that his long patience expects a repentant reformation God could destroy these men in a moment Deferendo non auferendo modò non poeniteant yet he doth not he could inflict present punishment for their sinnes yet he deferres it hee could shew the tokens of his furie and wrath as vpon Sodome and Gomorrha but his mercie breeds delaies Why so because it reioyceth against iudgement testifying his goodnesse exceeds our iniquities This is that goodnesse which Christ perswades to imitate as neere as wee may saying Be ye perfect as your heauenly Father is perfect who suffers the Sunne to shine and the raine to fall both on the good and the bad But this goodnesse of God is seene in nothing so much Ephes 2.4.5 as in the manifestation thereof to his Church Therein consists infinite and perfect goodnesse hence it is that hee calles it home when it wandred gathers it when it was dispersed awakes it when it was in the slumber of sinne Rom. 5. reuiues it being dead in
in hand any thing vntill before hand they had sent vp their supplications and prayers to God for a blessing vpon it Neither was it performed sleightly but with great deuotion and a feruent desire neither seldome but often Dan. 6. Luke 2.37 good Daniel prayes thrice a day Dauid day and night Anna is alwaies busied in supplications Iames that seruant of God is neuer well but when he is seruing on his knees so that as the Ecclesiasticall historie reports they were like vnto camels knees in hardnes But Lord where shall wee finde such a Daniel such a Dauid such an Anna such a Iames Surely let me only appeale to the small comfort men haue in their proceedings to their vnquiet rests troubled actions disturbed mindes and vnpacified consciences and then we shal easily conclude without which they will not bee induced to beleeue it that all this comes to passe because they rush into their businesses as the horse into the battell neuer praying to God for a blessing by whose power they are effected by whose wisedome they are disposed and by whose mercie they turne to our good Obiect But prayers are not alwaies heard therefore since men do not alwaies obtaine nay the prayers of most are as the smoke dispersed with the winde before they come to the heauens and therfore their supplications are to no purpose and by consequence not to be vsed Ans 1 Surely since whatsoeuer is not of faith is sin and that this faith cannot be in the wicked therfore as good to offer no sacrifice as that which is abominable But this shall not excuse in as much as they are commanded to beleeue and beleeuing to vse this dutie of calling vpon God Secondly no marueile if God seldome or neuer heare the wicked when they call vpon him Greg. in Dial. since they will neuer hearken vnto his voyce that earlie and late day and night doth call vnto them If I shall behold iniquitie saith Dauid the Lord will not heare mee Greg. in Moral Isai 1.15 Prou. 1.28 Tunc cor nostrum fiduciam in oratione accipit cum sibi vitae prauitas nulla contradicit So that then onely as Gregorie saith there is hope wee shall be heard when our liues doe not pleade against vs as fast as our tongues doe for vs. But if the crie of our sinnes doe drowne the voyce of our prayers or whilest thou pleadest for thy selfe there are thousands that plead to more reason against thee how should God which heareth not sinners heare thy prayers or grant thy desires And thus the prayers of the wicked being dead in their sinnes become as the stone Diocodes which laid to the mouth of a dead man doth then only as it is reported lose his vertue Obiection But God oftentimes defers the granting of the prayers of the righteous therefore why should they so much vrge that which he so often deferres Ans Seruat tibi Deus quod non vult citò dare vt tu discas magna magnopere desidorare God doth all this while reserue his blessings for thee because thou mightest craue great matters Augustine with great desires In which case non negat sed commendat God doth not denie his mercies but commend them vnto vs Diu enim desiderata dulcius obtinentur For that which is longest desired is sweetest when it is possessed Obiection But God doth not only deferre the granting of the prayers of the righteous but sometimes heares them not at all sometimes againe crosseth them in their desires as when they aske health sends sicknesse when they aske plentie sends want when they aske libertie sends imprisonment and so in other particulars And wherfore then should they bee so tied to the calling vpon him Ans Gods eyes are euermore ouer the righteous and his eares open to their prayers when he seemes not to grant he doth but deferre for their good and when they aske one thing he grants another it is but an exchange of the better for the worse whereby his glory may bee most aduanced and their good most procured Aug. Super virtus in infirmitate perficitur Quid obsit vel prosit Medicus nouit non aegrotus That wise Physition knowes what will profit or hurt vs 2. Cor. 15. not we that are grieued And therefore Aug. serm 54. audit suos Deus ad necessitatem non ad voluntatem God heares his children according as their neede requires and not as they desire A childe will often craue a knife that would hurt him but the wise father will put a book into his hand that should profit him The receit of the Physition is often contrarie to the requests of the patient Simile yet we follow the direction of the one and restraine the desires of the other Shall we admit of this in the case betweene the Physition and vs in as much as we know the imperfections of the sicke mans desires and hope of the skill of the Physition and shal we not approue of the same in our supplications vnto God in the case betweene him and vs he being approued to be that wise and perfect Physition and we manifested to be fooles and imperfect in all things Israel desired to haue a King and was heard Satan to tempt Iob and was heard the diuels to enter into the swine and were heard but when Paul desires his persecutions to be remoued Gods answere is My grace is sufficient for thee yet herein God was a gratious father vnto him and an angrie Iudge vnto them So that Gods mercie consists not in the giuing what wee desire but in the bestowing what is best for our good And in this sense God neuer failes his children if in faith from a pure heart with a feruent desire they vncessantly call vpon him Vse 6 Sixtly since whatsoeuer we enioy vpon earth is from Gods Prouidence for neither our wisdome nor labours can effect any thing rise we neuer so earely and goe we to bed neuer so late except he giues the blessing the rich are herein taught not to insult ouer their poore brethren but to hold themselues by how much the more they haue receiued vpon earth to be so much the more engaged vnto God in heauen He is the effecter we are but his meanes he is the owner we are but stewards seeing then we possesse nothing but to the vse of another nor obtaine any thing but by free gift why should wee bee proud of that which another hath wrought or boast of that which is not our owne yet it is strange to see how pride doth encrease with riches and arrogancie with honour Isai 16.6 but let Moab know that his strength is not as his pride for God that exalted Prou. 29.23 will bring him downe The way to honour is to bee humble in the spirit and the strongest building is when humilitie is made the foundation Wouldest thou bee great repute thy selfe small Augustine Vis magnam