Especially to labour to be of Christes Church 3. To loue God aboue all 4. To feare him in his vvorks 5. To pray to him for a blessing on all things 6. The rich not to insult ouer the poore 7. The poore not to repine at the rick 8. None to depraue Gods gouernment 9. Thankefulnesse to God and not to sacrifice to our ovvne nets 10. To be patient in all troubles 11. To seeke to God and not vnto witches 2. From his manner of gouerning 12. To vse meanes both for sauing of soules and bodies 13. Not to despaire when meanes are vvanting 3. In that it belongs to him to punish sinne 14. To feare the committing of the least sinne FINIS A LEARNED AND PROFITABLE treatise of Gods Prouidence That all things in the World whether they liue mooue or haue a beeing are maintained and gouerned by Gods Prouidence IT is a main infirmitie crept into all and neuer cleane cured in any to be as the Apostle saith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 obtenebratum Ephes 4.18 darkened in the vnderstanding Experience teacheth the blind man to bee incident to many miseries though the way be plaine yet hee will stumble though the path bee straight yet hee will wander though the day bee cleere yet hee sees nothing and if any thing yet verie darkely Tit. 3.3 Sinne hath blind folded all none can see but those whom God doth enlighten and none are so enlightned but that they see obscurelie Hence it is that although the Prouidence of God is that plaine way that straight path that cleere light yet some stumble at it some wander from it some see it not at al. Democritus thought God made not the world Diuers opinions touching Gods Prouidence and therefore could not gouerne it Auerroes that although he made it yet hee is ignorant of what is done in it Protagoras worse then both that it hath neither Gouernour nor Maker Some thinke that God respecteth the heauens but hath no regard to that which is done vpon Earth Some that hee cares for all but yet commits the dealing in meane matters vnto the sonnes of men as kings ouerburthened with waightie affaires put ouer inferiour causes to their magistrates vnder them Some that God gouernes all things but without the vse of second causes Others attribute so much to their working thinking all things to bee carried away with such a violēt necessity as that God cannot alter their working when he would nor hinder their effects when it seemes good vnto him This being so I hold it conuenient first to prooue Gods Gouernment and then in the second place to define and shew the manner of the same And as wee see nature hath receiued of God that a master should haue a generall care of al that is vnder him and from this in the chiefest place to respect his children in the second his hired seruants and in the third and last his cattell and baser necessaries so vndoubtedly it is originallie in that great Master of the whole families of the Earth generallie to prouide for all yet chieflie for his children lesse for his disobedient seruants and least for other things subiected vnto them Vnto the proouing whereof in order First by Gods word whose authoritie cannot be reiected Secondly from the consent of the holy fathers whose iudgements are much to bee reuerenced Thirdly from the opinions of Heathē writers whose light of nature is not to bee contemned Lastlie from meere reason by men of least reason not to bee denied Gods generall Prouidence prooued by his word WHen God that reioiceth in mercie was constrained to open the dores of his iudgemēt house vpon the whole world Genes 6. because their great and their crying sins were still multiplied against him whereas the punishment might iustly haue redounded vnto all both reasonable and vnreasonable in as much as the reasonable had most grieuouslie sinned and the vnreasonable with the contagion of that sinne were wonderfully corrupted yet God would haue Noah to make an Arke wherein not onely some of mankind but of all other creatures also should be preserned A sure president of his infinite loue to his Church and great care ouer other things God saith Iob is wise in heart Iob 9.4.5.6.7.8 and mightie in strength He ruleth the earth he walkes vpon the sea he spreadeth the heauens hee commaundeth the sunne and it riseth not hee closeth vp Orion Arcturus the Pleiades and all the starres as vnder a signet Hee alone saith Dauid numbreth them Psalm 147. and calleth them by their names He couereth the heauens prepareth raine and maketh grasse to grow vpon the mountaines Ierem. 23.24 He is present as himselfe saith by Ieremie to all his creatures not as an idle beholder as some foolishly haue imagined but as a powerfull Gouernour as Paul teacheth the men of Athens giuing life and breath vnto al things Act. 17.24.25.26 making of one blood all nations of men to dwell on the face of the earth But how and in what manner determining the seuerall times appointed and also the boūds of their habitations Yea as it followes in him wee liue wee mooue and haue our being But what more cleere then the words of Christ Ioh. 5.17 As yet the father workth I also worke But what worketh he and how worketh hee the latter Paul shewes Ephes 1.11 According to the purpose of his will to the former Dauid answers Psalm 113.5 He dwelleth in the highest and beholdeth the base things vpon earth Psalm 136.25 Hee feedeth all flesh both man and beasis He maketh the earth to bring forth fruite for the vse of man Psalm 138.6 Psal 145.16 Psalm 147. And who is like vnto the Lord that dwelleth in the highest and yet beholdeth the base things vpon the earth He giueth life vnto all creatures Deut. 30. Deut. 28. prolonging or shortning the same as best seemeth good vnto him He bestoweth his blessings vpon the righteous and punisheth the sinnes of transgressors Wherefore since God thus ordereth the heauens the earth and the sea feedeth all creatures sendeth raine in his appointed seasons openeth the fountaines of riuers causeth the Sunne to arise on good and bad worketh all in all according to the purpose of his will feedeth the little sparrowes and cloatheth the verie lillies of the field let vs conclude with Iob The Lord looketh vpon the ends of the world Iob 28.24.25.26 c. and hath a regard vnto all things God speciall Prouidence ouer his Church prooued his Word THe Church of God and the wonderfull loue our most gratious Father beareth vnto it being the cause why all other things were created and being created why they are maintained it seemeth fitter to fall with Paul and Peter into an admiration of Gods great mercie and goodnes vnto vs Ephes 1.3.1 Pet. 1.3 then to goe about to prooue the same Yet since it will mooue to that Angelicall worke of thankfulnesse Good
vses of Gods speciall prouidence teach patience in aduersitie minister comfort in affliction encourage the godly in their weldoing and be at least a corrosiue vnto the coÌ„sciences of the wicked if not a meanes to stay their malice and euill against Gods chosen the trueth of this his great goodnes shall be prooued vnto vs. Before the foundations of the world were laid The impulsiue cause of God speciall care ouer his Church Ephes 1. Rom. 8.2 it pleased God mooued through the riches of his grace and mercie alone to elect vnto himselfe and select from others the whole number of his Church vnto eternall glorie and felicitie Secondly from this worke of Election within himselfe he proceeded vnto the meanes of accomplishing Hee created them by his power yea holy righteous Our captiuitie by nature threefold but by our own inuentions we fell into a threefold captiuitie The first of error blindnes and ignorance of heauen and heauenly things Ephes 4.18 Tit. 3.3 The second vnto sinne and by consequence vnto Satan death and destruction eternall Rom. 6.20 2. Pet. 2.19 Ioh. 8.34 The third vnto corruption and dissolution of the soule from the bodie Rom. 8.19.20.21 But God that of grace elected Rom. 5.6 Ephes 1.10 Ephes 1.7 1. Pet 1.19 in mercie followes vs He sent his Sonne in an accptable time who by his most precious blood and offering himselfe once vpon the crosse effected our deliuerance and reconciled vs to God the father againe First from error and ignorance The manner and order of our redemption when hee calles by his Gospell and enlighteneth the eies of our vnderstandings by his holy Spirit Secondly from our seruitude to sinne Note in this redemptions two things 1. that is by a price so the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies and so Paul teacheth 1. Tim. 2. when by the same worke of his word and Spirit hee worketh faith within vs to take hold on Christ â—nd on his sauing promise the sole meanes of our deliuerance from eternall destruction whereunto our sinnes had made vs subiect Thirdly from our seruitude to corruption by the vertue and power of his resurrection working this assurance 2. a price of wonderfull value first because our Redeemer is the Sonne of God secondly most righteous 1. Pet. 1.18 1. Cor 6.20 Heb. 9.12.13.14 that as our head Christ Iesus could not be kept vnder the graue nor detained by death but is certainely risen to eternall glorie so wee his members vnseparablie vnited shall rise to felicitie with him Thus the Church being elected by God of his free grace and mercie a worke without repentance redeemed by the blood of his Sonne when it was vtterly lost reuiued by his word and Spirit wheÌ„ it was dead in trespasses and sinnes gathered when it was dispersed and so brought again vnto Christ the Shepheard Bishop of our soules and now by the bond of his Spirit vnseparablie vnited vnto him how can it bee denied that being thus blessed with all heauenly blessings Ephel 1.3 in heaueÌ„ly places in Christ Iesus it should not be in a most special manner guided and preserued by him Hath he done the greater and will he not doe the lesse Rom. 5.9 Hath hee when we were sinners iustified vs by his blood and now being iustified shall he not much more looke vnto vs If when we were enemies then much more being friends If when wee were wicked seruants then much more being blessed sonnes If when we were abiects then much more being his best beloued The natural head prouides especially for the members of the bodie the husband for his wife the deliuerer for his deliuered and shall not Christ our head the husband to his Church the Redeemer of his people especiall maintaine blesse and preserue his Church his members his Spouse his redeemed Our vertues are mixed with imperfections our loue with some dislike our care with want of prouiding yet what we haue we receiue from God who is loue it selfe Doth not hee then loue his Church abundantly and from this loue especiallie blesse and keepe it Cast backe thine eies to the time past behold the present and conclude of the future For the first looke vnto Noah when the wicked should perish hee being a figure of Christs Church must haue his Arke of deliuerance How miraculouslie did the Lord preserue his people in the land of Egypt euen foure hundred and thirtie yeeres from the promise made vnto Abraham A figure of our deliucrance from Satan How wonderfully by the hand of his seruant Moses did hee deliuer them from the bondage of Pharaoh first without munition secoÌ„dly with a mightie ouerthrow to the Enemie and hauing freed them from that slauerie how strangely did the Lord restore them safe into their promised Countrie The Arke to assure them of Gods continuall presence the heauens contrarie to nature to yeeld them foode the rocke to bee enforced to send forth her streames the pillar of a cloud to protect them from heate the shining fire to giue them light from heauen the nations to be cast forth before them and what not for the good of his children Esay 43.1 c. Therefore Esay 43.1 Feare not saith the Lord that created thee O Iacob and hee that framed thee O Israel feare not I haue redeemed thee I haue called thee by thy name thou art mine When thou passest thorow the waters I will be with thee and thorow the floods that they doe not ouerflow thee When thou walkest thorow the fire thou shalt not bee burnt neither shall the flame kindle vpon thee for I am the Lord thy God the holy one of Israel thy Sauiour I gaue Egypt for thy ransome Ethiopia and Seba for thee because thou wast precious in my sight wast honourable and I loued thee therefore will I giue man for thee and people for thy sake feare not for I am with thee I will bring thy seede from the East and gather thee from the West I will say vnto the North giue and vnto the South keepe not backe bring my sonnes from farre and my daughters from the ends of the Earth Esay 54.16.17 Esay 54.16.17 All the weapons that are made against thee shall not prosper and euery tongue that shall rise in iudgement against thee thou shalt destroy and condemne For this is the heritage of the Lords seruants and their righteousnesse is of mee saith the Lord. Neither hath the Church of God had experience of the performance of this Gods speciall Prouidence in former ages onlie but euen wee also in a most gratious manner haue been especially blessed and delinered by the same How could this little Iland Applie in quantitie a handfull in number few enioy so manie so great such wonderfull deliuerances from the hands of Infidels Tyrants Hereticks bloodie Papists in number infinit some by open force abroad some by secret conspiracies at home did not our mercifull God most carefully
euill in regard of the priuation and absence of the good good in regard of the subiect wherein it is Therefore since euery euill is in some subiect and euery subiect hath his being and is vpholden by God therefore the opinion of the Manachies proued by meere reason is fond and foolish The third point followeth That God willeth sin as it is a punishment of sinnes before committed Position 3 IT is vsuall with God and this is a most grieuous kinde of punishment to punish one sinne with another Such was the hardning of the heart of Pharaoh and the blinding of the eyes of the Iewes which were not effected by God as they were simply sinnes but as Tertullian saith against Marcion as they were punishments of their former iniquities Lib. 2. pag. 180. God sent the diuell to deceiue Achab with a lie put the spirit of error into the lying Prophets their lying was a sinne but God willed it as punishment and not as it was meerely a sinne of it selfe The like appeares 2. Thess 2.10.11 Rom. 1. Isai 19. Isai 29. Because the Thessalonians receiued not the loue of the truth that they might be saued therfore God sent them strong delusions that they should beleeue lies Tim. 7. lib. 5. cap. 3. Augustine against Iulian sheweth that a desire to sinne is a sinne a punishment and a cause of sin but yet in respect of God a punishment onely This shall suffice touching this point If any one list to heare more I referre him to that of Tertullian before alleaged Contra Marcion lib. 2. p. 180. That God doth will sinne as it is an action in ward or outward Position 4 ALthough sin cannot in very deede be separated from the action with the which it goeth because euery priuation is in some subiect yet in minde there may bee a distinction and in the vnderstanding a separation of the one from the other Wherein wee conceiue the one to be good the other euill the euill proceeding from our owne corruption How sinne is distinguished from the action with the which it goeth the good from God alone whether it be substance or action Rom. 11.36 Of him and in him and for him are all things when hee saith all things hee comprehendeth substances and actions ioyntly together For since in God wee liue we moue and haue our being Act. 17.28 there is no question but by the vertue of the same power all substances are maintained and actions effected Tyrants persecuted the children of Israel their malice proceeded frō themselues but their strength to effect came of the Lord Tom. 7. de Gratia libero Arbit c. 20. Isai 7.17 For as Augustine saith God doth worke in the heart of man and doth moue the motions of the will that by them hee may bring to passe whatsoeuer he hath decreed according to that of Salomon Prou. 21.1 The kings heart is in the Lords hand as the riuers of waters hee turneth it whither soeuer it pleaseth him all Gods creatures are his instruments of glorie wee cannot properly say that an instrument worketh but the vser of the same The axe is not the squarer of the timber but the Carpenter with the axe so man doth not worke of himselfe but God by man Thus much wee acknowledge in the Confession of our faith saying I beleeue in God the Father Almightie maker of heauen and earth When we call him Almightie wee acknowledge an effectuall power working all in all according to the good pleasure of his will and when we confesse him Greator of heauen and earth we likewise acknowledge that he is the Maintainer Mouer and Effecter of all things And thus is God the effecter of actions though not of the sinnes which vsually goe with them The fifth point followeth That God doth will sinne as it is a guilt Position 5 or obligation wherin we stand bound vnto him to vndergoe the punishment our sinnes haue deserued AVgustine against Iulian Tom. 7. lib. 6. cap. 8. disputing of the guilt of original sin saith that it is an obligatiō wherin euery one that is in the flesh borne carnally of the flesh is bound vnto God to vndergo the reward of sin namely eternall destruction This obligatiō hath his seat in the lawes of God made in his iust iudgment his will setting downe the matter and his iustice ruling the forme and therefore must needs be good and being good that the Lord doth will the same For since it is proper vnto God to soue iustice and hate iniquitie as the Psalmist saith it must needs bee that God willeth our being tied to vndergo the punishment our sinnes haue deserued because therein is his Iustice exalted Gods promises conditionall namely if we by true faith take hold vpon them Ioh. 3.16 1. Ioh. 4.9 and our iniquities beaten downe Now this bond is cancelled by our gratious Redeemer the benefit whereof redoundeth only to such as by a sledfast faith exercised in the workes of true godlines take hold vpon him I meane such as are growne to the yeares of discretion and therefore capable of instruction of whom a holy life is necessarily required not infants who by Gods order of creation cannot performe the same yet by reason of the promise are within the Couenant by a powerfull and admirable worke of his Spirit as Peter Martyr saith are conuerted vnto him Obiect If any obiect the conuersion of a sinner at the last gaspe as the thiefe on the crosse I answere Ans the instāce is of one that none should dispaire but of one that none should presume Late repentance is better then none yet remember a good lesson Vix benè moritur qui malè vixit That mā doth seldome die well that euer liued ill Thus much by the way Prou. 1 though it seemes from the purpose And thus much of this guilt because I haue spoken before of the same The sixth point followeth Position 6 That God doth not will sin as it is simplie a transgression of his law but doth only willingly permit it FOr the vnderstāding of this A permission is taken three waies we must know that to permit or to suffer is taken three waies The first when of two good things wee must against our willes yeeld vnto the worst As for example A man rather desireth his sonne should applie his studies and so proue learned then that hee should be a souldier delight in warrefare or that baser Arts should be effected by him yet because he is not fit for that thou desirest when he entreateth thee that he may be a souldier or to follow some occupation thou dost yeeld vnto him which kind of yeelding is called a suffering against our willes According to that old saying When we cannot that which we would then wee must that which wee can But God willeth not after this maner for he is omnipotent and by consequence his will can neither be forced nor restrained Secondly to permit
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
The second reason All things are in all respects so effected as God in his eternall decree and counsell hath determined But Gods eternall decree and counsell appointing all things are vnchangeable And therefore all things fall out necessarily Of the former part of this argument there is no question because if God should not decree all things he should not be most wise If not effect according to his decree Zanchius de Attrib Dei cap. 4. thē he should alter his determination or be hindred of the same but neither of these are possible because he is omnipotent and his workes without repentance Of the consequence there can be no doubt as hath been prooued at large And therefore the conclusion directlie followes A third reason Where all things are excellentlie disposed and ordered Reas 3 there all things fall out necessarily But such is Gods disposing and ordering of all things Therefore all things fall out necessarilie That all things fall out necessarilie where there is a perfect gouernment it is plaine by reason which teacheth that if things should come to passe by chāce as hauing a libertie of falling out or of not falling out then this order could not bee preserued because being not thus disposed they would as often fall out preposterouslie as directly The consequence is euident Psalm 104.22 Thou Lord hast founded all things in great wisdome Now it is the propertie of wisdome to gouerne all things in a good order and to direct them to a certaine ende which being performed by God in which respect he cannot bee the author of confusion as Paul teacheth 1. Cor. 14.33 it must needes be an euident truth That all things fall out necessarilie Reas 4 A fourth reason If there is an excellent order where there seemeth greatest disorder and an absolute necessitie in things seeming most contingent Then all things fall out necessarilie But both these are true For the first There is an excellent order where there seemeth greatest disorder view the historie of Ioseph Contrarie to iustice the righteous is punished by the wicked contrarie to nature the death of a brother conspired by his other brethren contrarie both to the Law of God and nature children doe agree to dishonor God and grieue the aged head and relenting heart of their father herein are the rules of humanitie neglected the Law of nature violated the commandements of God reiected then which what more odious to men what more punished by God And therfore in this there seemes more then disorder Genes 37. Yet consider the historie and you shall find an excellent order in regard of God though the fact most vile and wicked in respect of Iosephs brethren First God cast Ioseph into two dreames and gaue him the knowledge of reuealing their meaning From the certaine declaration of them ariseth an hatred in his brethren towards him this malice begetteth a determination of killing him this determination is preuented by an aduice of casting him into a pit this purpose of his perishing in the pit is likewise preuented by the comming of the Ismaelites at that verie instant their comming giueth opportunitie of selling him from his being sold vnto them ariseth his passage into Egypt and a second selling him to Pharaohs chiefe Steward Genes 39.1 from his buying him ariseth a blessing vpon his household from this blessing a committing of all gouernment into his hand from this Authoritie an often recourse into his mistresse her presence from this recourse her beholding him from her wanton gazing on his beautie a wicked lust from this lust an impudent petition of sleeping with him from this petition his deniall from his deniall her false accusation from this accusation his being cast into prison this imprisonment is a meanes of reuealing his gift of expounding dreames which brings him to the Kings presence procures his fauour and makes poore Ioseph ruler ouer his whole Kingdome Now to the intent that we may see that this is no disorder in Gods gouernment but that of his infinit mercie and compassion vnto his Church hee effected the same the famine being great and generall Genes 41.57 God did put it into Iacobs mind to send his sonnes into Egypt for corne where all things being at Iosephs disposing Genes 37.5 whereof good Iacob and his sonnes neuer dreamed according to Gods purpose reuealed in Iosephs dreame of the sheaues they doe homage vnto him Genes 42.6 are kindly vsed by him who was most vilely intreated of them a president of our wicked vsing of Christ and of his gratious dealing with vs and lastly receiue corne sufficient for their releefe with other preferment at his hands Therefore though in regard of the purposes of Iosephs brethren this may seeme disordered yet in regard of the end purposed by God in exceeding mercie and directed by his wonderful wisdom al came to passe excellentlie well because God sent Ioseph before hand into Egypt for the preseruation of his Church Genes 45.5 And therefore where things seeme vnto vs most disordered there God gouerneth excellently well Touching the second namely That there is a necessitie in things seeming meere contingent that those things are necessarie which seeme most contingent it is in like maner euident What seemeth to haue lesse necessitie of falling out then that Ioseph should bee sold into Egypt and made chiefe Gouernour vnder the King that he should be a meanes of relieuing his kinred and through his fauour to bee kindly entertained What more strange then that Abrahams seede should bee there encreased as the starres of heauen that this seede of Abraham after the death of Pharaoh the first should bee kept in bondage the terme of an hundred and fortie yeeres yet afterward the Egyptians being spoyled to returne to the promised land there to serue the Lord their God These things in respect of vs may seeme contingent but with God they were absolutely necessarie And therefore they were foretold by the Lord himselfe vnto Abraham Gen. 15.14.15 according to which prediction they came to passe in all respects What seemes more contingent then that Christ should bee carried into Egypt by reason of Herods persecution that hee should be called from thence by the mouth of an Angell that hee should be betraied by one of his Disciples that hee should be sold for thirtie peeces of siluer that Peter before the third crowing of the cocke should denie his Master that the souldiers should cast lots for his vesture that hee should bee arraigned condemned crucified dead buried rise againe and ascend into glorie yet all these were foretold in Gods word and came to passe as Peter saith by the determinate counsell of God Act. 2.23 And therefore were simply necessarie Lastly euen lotterie where chance seemes to haue greatest stroke and reason and aduice least to preuaile and therefore is called of the Poets Blinde lotterie and vnlooked chance euen this is ruled by Gods Prouidence Prouerbs 16. The lot
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
their laughter their ioy their boasting their bodies are giuen to bee wormes meate and their soules are burning in the flames of euerlasting torments whither their bodies afterward come that those which haue been companions in their vaine pleasures may bee partners in most grieuous paines Quanta districtione feriat quos reprobat si bîc cruciat quos amat Gregor Si Deus tam asperè percutit vbi parcit quà m asperè percutiet vbi non parcet For if God corrects the godlie whom he spares in mercie how grieuously shall he wound the wicked with whom he deales in the strictnesse of his iustice If he sometimes whippe those whom hee loues in this life with what seueritie will he plague those whom he hates Bernard in the life to come If he will beat his holy sonne what shall become of his wicked seruant Iudg 4. Sisera giues milke vnto Iahel couer him warme and laies him to rest but then his destruction was neerer so the wicked are fed with sweete milke of delights couered with rich attire and luld asleepe in the cradle of securitie but in meane while the sharpe nailes of Gods iudgements doe suddenly pearce them Gregorie Vitulus mactandus liber ad pascua mittitur The oxe reserued for the butchers slaughterhouse goes at his pleasure in the greenest medowes so is it with the wicked whom the butcher of the soule must leade to his fearefull shambles I conclude then with Augustine August ad Marcellinum Nihil infoelicius foelicitate peccantium Nothing is more vnhappie then that which the wicked esteeme their happinesse who though they seeme to flourish quoniam splendor tectorum attenditur labes autem animorum non attenditur because men behold their outward beautie and not their inward filthines yet they are most miserable Dum enim hos pollere Deus permittat tunc indignatur grauius si impunitos dimittat tunc punit infestius For whilest God doth suffer them to flourish then doth bee most set himselfe against them and whilest he sends them away vnpunished therein they are punished a great deale more sharply And thus the afflictions of the godly prosperitie of the wicked agree excellently wel with Gods Prouidence and iustice The third instance of confusion to proue God gouernes not the world is Jnstance 3. in that the way to destruction is broad but to heauen narrow and few there be that walke in it Ans In very deed the way to heauen is exceeding broad in as much as the means which God hath giuen vs to haue vs walke in it are many and infinite Coelum terra omnia quae in ijs sunt August lib. Conf. 10. eccè vndique mihi clamant vt te amem domine The heauens the earth and all things therein contained behold they neuer cease crying vnto mee to loue thee O Lord saith August Adde Gods word to direct his mercies to allure his iudgments to whip vs on and what not to moue vs helpe vs and strengthen vs in this our iourney If then for all this we very hardly walke in it and so it proues narrow vnto vs this is by accident namely Simile through our own wilful blindnesse corrupt affections and obstinate wickednes A master makes a banquet for his seruants in an inner roome and to passe into it frames a dore both large and wide If these which are inuited will loade themselues with huge burthens that they cannot enter the doore is narrow in regard of the inuited and not of the inuiter So stands the case betweene Christ that inuites to his supper of glorie Luk. 14.24 and vs that loade our selues with infinite sinnes that we cannot goe to it Augustine Non ideò non habet homo gratiam quia Deus non dat sed quia homo non accipit In that men want grace Rom. 8.7 Rom. 3.4 it is not because God doth nor giue it but because they haue not grace to receiue it Ioh. 3.19 Herein saith Iohn is their condemnation iust in that that light is come into the world and men loue darknes more then light because their deeds are euill So that the way is narrow in regard of vs and not of God Secondly if many are called and few chosen if few vessels of glorie and many vessels of wrath Rom. 9. what hast thou to doe herein shall follie censure wisedome or the clay reason against the potter Obiect God either can take away euils and will not or would but cannot or neither can nor will If hee can but will not he is enuious if he would but cannot he is impotent if hee neither will nor can he is both weake and enuious none of which imperfections can be in God and therefore since there are euils all things are not gouerned by his Prouidence God can preuent all euils Solution whether of the punishment or of the sinne and therefore is not impotent but he doth suffer them Qui mala tollit prouidentiā tolleret Plotin yet therfore is not enuious for hee doth not suffer them as they are simplie euils but as from those euils his power mercie and iustice may appeare his power in turning euill to good his mercie in clensing and deliuering the elect of the riches of his grace his iustice in condemning the wicked and reprobate Obiection That which doth resist God is not gouerned by him But the diuels and wicked men resist God And therefore are not gouerned by him Though the diuels and wicked men doe resist God in respect of his will reuealed Solution yet God doth willingly suffer their resistance limit the same turnes it to his glorie So that he is not so resisted but that hee doth gouerne nor so opposed but that he could ouercome Therfore this neither takes away Gods prouidence not diminisheth his power Obiection If all things fall out by chance then there is no Prouidence But all things fall out by chance Eccles 9.11 and in many other places Therefore no prouidence The holie Scripture doth vse such words in regard of vs onely Solution to whom the causes of things and secret working of God is vnknowne and therefore the euents being simplie considered we say they come by fortune but not in respect of God to whom all causes are knowne and who worketh all in all by them If we respect the counsell knowledge purpose of him that by shooting the arrow at randome wounded Achab wee say Achab was slaine by chance but if you respect the decree of God to punish the wicked we say it came to passe by his heauenly Prouidence Secondlie whereas Salomon saith that neither the race is to the swift nor the battell to the strong nor bread to the wise nor riches to men of vnderstanding nor fauour to men of knowledge but that time and chance gouernes all things wee must vnderstand Salomon to speake in the person of the wicked who hauing
this life which those that heare Gods voyce and obey his will doe abundantly enioy are infinite many view their blessednesse euen in the middest of their miseries noted alreadie in the answeres to the former obiections In the answere to the second instance in the third obiection against this doctrine God gouernes all things and if they are happiein those things which make them seeme vnhappie how blessed are they in other things wherin there is neither taste nor shew of miserie But alas how can they want store of blessings who haue Christ the fountaine of all blessings how shall God detaine that which is deare who hath giuen them his onely Son who is dearest vnto him and how shall his mercie be failing to his friends Rom. 5. when it was so abundantlie manifested when they were enemies If wee heare his voyce we are friends wee are brethren we are sisters we are sonnes vnto him If earthly parents doe loue their children and labour to profit them how should our heauenly father whose loue as farre exceedes their loue as the infinite Creator doth the silly creature faile in his loue to his children or bee wanting in his blessings toward them But I leaue the priuiledges of the godly in the blessings of this life and come to their happinesse in the life to come In the description whereof we may aime but cannot attaine He which will bee a certaine reporter must heare the matter himselfe he which will limme perfectly must view that hee would draw and he that would iudge of harmonies must heare the sounds how then should sillie man on earth whose senses were neuer partakers of this glorie be a perfect describer thereof It rests then and so in the bowels of compassion as Embassadors of Christ wee entreate you that you rather seeke to bee partakers thereof then to expect a description from another yet being the end of the hope of the faithfull it shall not be amisse to speake something thereof That there is a place of infinit ioy and blessednesse for the godlie Psalm 15. Psalm 27. Matth. 25. 1. Cor. 19. Hebr. 4.11 13. none so vilde that will call it into question for God who is truth it selfe hath alwaies both taught and promised it therefore Peter in the behalfe of himselfe and the Church the sole partakers of this blessednesse breakes forth into an hartie thanksgiuing vnto God on this manner Praised bee God the Father of our Lord Iesus Christ which according to his abundant mercie hath begotten vs againe vnto a liuely hope by the resurrection of Iesus Christ from death to an inheritance immortall and vndefiled and that perisheth not reserued in heauen for them which are kept by the power of God through faith vnto soluation Touching the word heauen it hath three significations Psalm 14.6 as Paul noteth when hee saith he was taken vp into the third heauens The error of Basilides that there are 365. heauens Euseb lib. 4. ca. 7. verie foolish first it is taken for the aire aboue vs In this sense I take it the Psalmist speaketh when he saith the Lord couereth the heauen with clouds and thus the birds of the aire are called the fowles of heauen Secondly it is taken for the firmament Psal 8.89.30 which is called the heauenly hoste or beautifull apparrell of the heauens Thirdly it is taken for the seate and habitation of God himselfe which is aboue the firmament Psal 15. Philip. 3. Psalm 103. Matth. 5. And this is the place whither Christ our forerunner is gone to prepare a place for vs that in due time he might gather vs vnto him Reuel 21. The glorie whereof being described so farre forth as we may conceiue of the same I leaue the description and come to the ioies therein contained whereof both soules and bodies shall be partakers Col. 3.10 Ephes 4.14 1. Pet. 1.4 The soule shall bee adorned with wisdome iustice and holinesse for the good graces begun in vs here shall be perfected there and that excellent estate wherein we were at first created like vnto God shall then be restored a thousand times more excellent The mind shal lose her darkenesse and bee replenished with all light it shall know the might power mercie and iustice of God without any ministerie of his word The will shal want all euill desires and in a sweete content rest and stay it selfe on God alone The bodie after the day of the Lord being ioyned to the soule Matth. 22.3 shal euer remaine glorious subiect to no changes to no infirmities not needing meate 1. Cor. 15.3 drinke apparrell or outward meanes to preserue it the agilitie thereof shall be such as that it shall mooue it selfe whither it listeth 1. Cor. 13.11.12 the proportion such as that there shall bee no defect in any member Dan. 12. Matth. 13. And thus God hauing blessed both soules bodies shall giue them a glorie which shal shine as the Sunne and Starres in the firmament and this glorie must needs be infinite for that his glorie which replenisheth all things shall cause it And whereas the pleasures of this life Iohn 2.3 either breede discontent in the possessing or griefe in the losing those blessed and perfect ioyes in heauen shall cause neither for our abundance shall not cause a loathing but we shall stil desire them nor our desiring implie a want for wee shall be filled with them and not for a time for then there was griefe in losing them but for euer and euer and therefore there is an endlesse happines in thus possessing them Oh blessed happinesse and happy blessednesse to haue health without infirmitie Rom. 8. Philip. 3. Isai 25. Deut. 8. Isai 32. 1. Cor. 13. Ioh. 18. youth without waxing old fulnesse without loathing freedom without bondage fairenesse without deformitie life without death abundance without want peace without trouble securitie without feare knowledge without ignorāce ioy without sorrow and light without darknes What is Salomons wisdome Absolons fairenesse Sampsons strength Mathusalems long life and Caesars reigne surely compared with the excellencie of these things in heauen they were but follie deformitie weaknesse a point of a moment and a seruile bondage It is excellent to know things physical but much more excellent to know metaphysicall to haue the knowledge of the blessed Trinitie the knowledge of the might of the father of the wisdome of the Son of the bountie of the Spirit Bern. in Medic. O beata visio videre Deū in seipso videre Deum in nobis nos in ipso Oh blessed sight to see God in his glorie to see God in vs and vs in him What doest thou desire O thou mortall man which may content either soule or bodie if glorious sights there you shall see the glorie of heauen of the Saints of the Angels yea of God himselfe If melodie there is the blessed consort of praising God together if to loue God
then wee shall loue him more then our selues if friendship there shal be no discord if power and might thy will shall be as it were omnipotent for as Gods will is effected by himselfe so thy will shall bee effected through him if honour thou shalt a thousand thousand degrees exceede the honour that the mightest Emperours enioy vpon earth if riches the largest Empire hath his limits the mainest Ocean his bounds Kings treasures often labour of consumptions but the riches of heauen are euery way exceeding they haue neither end nor measure This is that glorie as Augustine saith which the Angels admire which obscures the Sunne yea which could it appeare to the soules of the damned would make as the sweete tree in the bitter waters euen hell it selfe seeme a paradise of pleasures But what should I say more of this blessednesse It hath not entred into the heart of man to conceiue aright thereof needes must it then bee greater then can bee described therefore blessed and a thousand times blessed are they whom God doth especially blesse in this life and so infinitelie reward in the life to come Plures sunt qups corrigit timor meliores sunt quos dirigit amor Gregor Now as these are meanes to quicken vs vp in a Christian course of seruing God so his punishments prepared for the vnrepentant should then terrifie from sinne when his mercies will not allure to holines of life For as his rewards of holines are infinite so his plagues ordained for the disobediēt are euery way exceeding Consider the names of the place prepared the Tormenters the diuersitie of torments their cōtrarieties their generalitie and their continuance and the truth of this will appeare vnto vs. Touching the place it is hell Topheth a pit Matth. 18. a lake vtter darknesse and what not to expresse the horror thereof The tormenters are diuels in number infinite in countenance fearefull in malice exceeding in strength wonderfull in nature cruell and neuer satisfied with plaguing nor wearied with punishing If one diuell seemes fearefull to men in this life and that they shake to behold him what horror will they bring in the life to come where there are legions where they appeare in the vglinesse of their owne natures and where they tyrannize according to their own desires The sorts of punishments are very many The worme vexing the conscience Esay 66. and gnawing the strings of the heart Matth. 25. The immercilesse firie flame tormēting both soule and bodie without intermission Luke 16. nor can there be compassion where fire and brimstone do meete together nor can there be respit where the flame is neuer extinguished Apocal. 21. nor can it be extinguished since the breath of the Lord doth alwaie kindle it Isai 30. Here the wicked haue their daintie fare their pleasant sights their stately buildings their gorgeous attire their troopes of Attendants but alas there is a lamentable exchange of all things Iob 21. Isai 65. Nahum 2. Ioel 2. In stead of their seruile Attendants ouerruling diuels of gorgeous attire vgly blacknesse of stately buildings a stincking lake of pleasant sights direful shapes of sweet musicke gnashing of teeth of daintie fare and abundance of what they desired an extreme pinching want with presence of that which they most abhorred Genes 41. Thus as the seuen leane kine deuoured the fatte so shall all the fading ioynes of the wicked bee deuoured of their contraries The seuen yeares famine consumed not all blessings but this neuer ceasing famine is a deuourer of all which the wicked had lent them Diues in inferno cogēte inopia Gloss in Ioh 27. vsque ad minima petenda perductus est qui sua tenacitate vsque adminima neganda pauperibus restrictus est The rich man that through his couetous desire was so strait laced to the poore that he would not grant the least thing to relieue thē is now being in hell compelled to aske the least drop of water to ease himselfe And thus is their glorie turned into shame their abundance into an extreame want and their libertie into chaines of darknesse And as the punishments are infinite in number so are they contrarie in qualities The fire continually flaming and yet a perpetuall darknesse the heate continually boyling and yet a congealing cold Stridor dentium solet sequi frigus Atque sic in imptorum interitu ipsa à suis qualitatibus tormenta discordant quia à conditoris voluntate Ignis infernalis cōcremationem habet lumen nō habet Oregor in Moral dum viuerent discrepabant And thus saith Gregorie the torments in hell in the destruction of the wicked do disagree from their natures because whilest the wicked liued vpon earth they would disagree from the wil of their Maker Neither are they onely contrarie in their qualities but also cōtagious in their spreading and therefore they sting both soule and bodie with euery member in particular The tortures being so generall ouer all and so violent in euery part Vt mentes impiorum ad aliud dirigi non possint nisi ad id quod vis doloris impellit That as Hierome saith the minde of the vngodlie can think vpō nothing but that whereunto the very force and extremitie of paine doth compell it Gathered directly by the words of Christ when he saith There shall be nothing but weeping and gnashing of teeth Matth 13. 22. 15. If one member grieued troubles the whole bodie how shall the torturing of all be endured Neither is it onely generall but that which is most grieuous perpetuall the torments neuer ending nor the tormēted at any time dying Matth. 15. Goe ye cursed saith Christ into euerlasting fire The portion befalling the wicked is a death without death an end of ioyes without end of paines a want of all delight without want of any sorrow this death euer liues this end euer begins in this want there can be no want Aug. de Ciuit. Dei lib. 13. Nunquam erit homini peius in morte quam vbi erit mors sine morte Most lamentable is it for that man which shall haue a death without any death whose death shall euer liue in paines because his life was euer dead in sinne De Ciuit. Dei lib. 19. Ibi dolor permanet vt affligat natura perdurat vt sentiat quia vtrumque non deficit nec poena deficiet Sic ibi ignis cōsumit vt se semper reseruet sic tormenta augentur vt semper remoueantur sic morientur vt semper viuent sic viuent vt semper moriantur Bern. in Medit cap. 19. There saith Augustine doth paine remaine that it might alwaies torment and there doth nature endure that it might euer feele the paine and because neither of these can be wanting therefore the plague can neuer haue a ceasing O miserie of all miseries alwaies to bee dying and yet neuer dead
him and the sorrowes of the graue caught hold vpon him he cannot but breake forth vnto the acknowledgment of this dutie I loue the Lord because he hath heard my voice my prayers That is compassed him about as he saith elsewhere with songs of deliuerances Exod 21. Deut. 6.5 When the Lord would excite his people to the keeping of the first and great commandement Thou shalt haue no other Gods but me which as Christ expounds it in his answere to the demand of the Pharisaicall Lawyer is no other thing but to loue the Lord with all our heart Matth. 22.37 with al our soule and withal our mind His arguments of perswasion are taken from his fatherlie care and mercie vnto them saying that hee was their God which brought them out of the Land of Egypt and out of the house of bondage So that this is a speciall vse to bee made of Gods benefits and great care ouer vs that when as hee doth superabound in blessings wee should abound in loue the onely sacrifice which God accepts and that onlie dutie which we may best performe Hoc praeceptum breue leue vtile est This lesson to loue God for his benefits is short light and profitable Short that all may learne it none can complaine of length or hardnesse light that the sick man in his bed the poore man in his want the captiue in his bondage the prisoner in his chaines and that which is hardest the rich man in his wealth without selling his substāce may learne to performe it Profitable none can complaine of losing thereby nay who euer loued the Lord which hath not thereby gained his owne soule which is more then the world and God himselfe more then a thousand soules Nor doe those benefits onely whereof wee haue an euident sense and feeling moue vs to loue the Lord but euen those also whereof wee are made partakers by their more remote operatiō which being lesse sensiblie felt as causes farther remoued Prouocations to make vs loue God are not so easilie perceiued by vs and yet continuallie admonish vs to loue the Lord. Caelum terra omniae quae in ijs sunt eccè vndique mihi clamant vt te amem domine Heauen and Earth saith Augustine and all things therein contained Clamant dupliciter 1. Ostendunt dignitatem 2. Ostendunt bonitatem doe make a continuall cry round about me that I should loue thee O Lord. They shew thy worthinesse and declare thy bountie such a world such heauens such an ocean such an earth such spirituall such earthlie creatures insensible sensible reasonable all wonderfully framed Quocunque te vertis veritas vesti◠ijs quibusdam quae operibus suis impressit loquitur tibi te in exteriora relabentem ipsis exteriorum sormis intus reuocat Aug. de Arb. lib. Lord how mightie how wonderfull how wise art thou that made them and therefore worthie our loue and being thus made thus to blesse to continue to increase to multiplie them yea more to fill vs with them for thou hast said Wherin haue I grieued or failed you and we could not tell thou hast said What could I haue done more to my vine then I haue done but wee could not iustlie complaine and therefore thy bountie thy superabundāt bounty must needs make vs to loue thee Vnto this loue meere nature excites vs the horse loues his keeper the dogge his master the hawke the faulkner the seruant the Lord the sonne the father Pudeat ab exiguis enimalibus nos trahere mores Seueca shall these follow the course of nature and shall wee degenerate doe these loue that they might liue here and shall not wee loue our Lord our Master our Father that wee might liue eternally Nor doth nature onely teach this but reason also Bern. Quod nisi per ipsum valuit esse sine ipso non potest sustineri Quisque ita conditus est vt ipsum necessariò habeat protectorem quem habuit conditorem Euery one is so framed that hee must necessarily haue him to be his protector whom he had to be his maker because that which could not haue his beeing but from him cannot be sustained but by him Now God being this sole protector there is good reason why we should loue him A protector that is wise and can dispose for our good omnipotent therefore able to effect it mercifull and therefore will doe it iust and therefore will not decerue faithfull and therefore will not forsake if man wil euer chuse an absolute friend why should not man in reason chuse such a friend Foure things mouing to loue others what can hee desire that this blessed friend affoords not vnto him if delight there is pleasure at his right hand for euermore if alliance in Christ he is thy gratious father if present gaine thou art fild with his benefits and compast with his deliuerances if future glorie thou art not onely attended with a guard of Angels in this life Ama vnum bonum in quo sunt omnia bona satis erit August but shalt further be crowned with euerlasting glorie in the life to come And therefore reason teacheth that wee should loue God such a father so delightfull so gainefull so profitable to those that place their affections vpon him And though these doe continuallie craue our loue yet the riches of his grace and mercie do challenge it much more they doe mooue but this compels vs to loue him The consideration of this being the fountaine of all Christian duties yea giuing life and taste vnto them and yet alas slenderly regarded and lesse performed it will not be vnprofitablie though perhaps vnfitly annexed to this my purpose to shew Gods loue to vs thereby to excite ours to him againe Wherein consider the state we were in vessels of wrath bondslaues to sinne to our owne lusts to Satan of our selues castawaies for euer the state we now are in vessels of glory free denizens of heauen children of God heires of eternall happinesse how this is accomplished Iohn 3.16 in that God sent his onely begotten Sonne to redeeme vs from that fearefull miserie and to bring vs to this exceeding glorie but how by deposing his crowne of dignitie his glorious estate his absolute honour his perfect ioyes and so to become man in the flesh to vndergo hunger nakednesse want with other infirmities whereunto mankind is subiect sinne onely excepted This is wonderfull loue but behold greater hee became Asham as Isaiah saith a sacrifice for sinne hee drew vs as Hosea saith Hosea 11.4 with the coards of man that is as the Septuagint expounds it was willinglie bound with coards himselfe that hee might vnloose the coards wherewith wee were tied Ephes 2.18 Hee redeemed vs as Paul saith with his bloud shed on the crosse an ignominious death a fearefull death in which hee vnderwent the furie of his father and the torments of hell both
indifferently behold neither perfectly But let them forsake the viewing of the earth and it is a signe they behold the heauens And therefore I conclude with Gregorie Quantum frigescit quis à curis seculi tantò surgit ardentius in amorem Dei By how much the more a man forsakes that filthie vice of louing the world so much the neerer hee attaines that blessed vertue of purely louing God A second effect of louing God is alwaies to meditate and speake of him Verborum abundantiam transmittit affectio Philos It is a true rule that our hearts are vpon our delights and much loue sends out many words Christ the busband euery Christiā espoused to him Consider this ye vvhich alwaies speake of your owne matters Jn Rom. 8. If a woman loue her husband she is euer talking and meditating on him in the time of his absence and put her by that subiect vpon any occasion yet she presently returnes vnto it againe This is verified in the Church Cant. 5. neuer satisfied but when she is talking speaking of him Therefore I conclude with Chrysostome Amantium mos est de amato semper loqui The louer is euer meditating and speaking of the partie beloued A third effect is to desire to be more neerely vnited and to bee with Christ As the louing wife is neuer satisfied in time of her husbāds absence but though she hath no want of other things yet all other are wants because her husband is wanting so Christ being in bodily presence absent from his Church she is neuer quiet till hee come vnto her or she be taken to him And therfore she saith My soule thirsteth after thee with my soule haue I desired thee Isai 26 9. Rom. 8.23 Come Lord Iesus come quickly and if thou pleasest to stay a while yet I desire to be dissolued and to bee with thee Marke this yee vvhich at no time desire to die nor Christ to come to Iudgement And thus as Bernard saith Anima amans fertur votis trahitur desiderijs The soules which loue are alwaies wishing and euer desiring either that they might goe where the beloued is or that the beloued would come to them Fourthly to haue the law of God in high estimation to meditate vpon it Matth. 21. Intrauit Iesus templum Glos Jngressus vrbem primò adijt templum to heare it with reuerence and to lay it vp in our hearts with all diligence to preferre it before our pleasures before our profits for therein is Gods loue known and assured vnto vs and thereby is ours incensed vnto him Psalm 84. Psalm 2.2 Psalm 119.15 Psalm 107. Luke 2. Act. 10.33 Act. 16.14 Act. 17. And therefore such as snatch at small occasions to hinder them from hearing Gods word such as will busie their minds about any thing saue on that thing such as will begin the day with any worke saue with reading hearing or meditating on Gods law these shew they are not his sheep because they heare not his voyce they are not of his household because they first runne not to his home Namque proprium boni filij est primò currere ad domū patris For it is the propertie of a good and louing sonne as Chrysostome saith it s he first place to runne to the house of his father Jn Matth. 21. Fiftly it is a certaine effect of our louing God to loue those which are his children and especially his Ministers which declare Gods loue to his beloued which bring glad tidings of peace which present the fauours of his loue which deliuer the seales of our redemption which offer the supplications of the Church to God and reueale his will and intent to them again Those which reiect these reiect the Lord himselfe but those which loue these with other his children shew that they themselues are Gods children because they loue the brethren for this is an vndoubted marke of Gods childe to make much of him that loues and feares the Lord. Sixtly if wee loue God wee will willingly suffer persecutions for his sake When a poore subiect that is in all dutifull affection deuoted to his Soueraigne shall haue that offered wherein his loue may be surely tried and most manifested euen then is hee most ioyfull because the declaration of his loue is the ioy of his heart much more then doe Christians in the time of persecutions when the abundance of Gods loue is most felt in their hearts when the heate of their loue is most incensed vnto him for persecutions are but bellowes which blow the sillie sparkes in vs and those strong flames in God reioyce that they may shew their little loue to God and that God may extend the riches of his loue to them And thus the Apostles hauing been beaten for preaching in Christs name departed Act. 5. reioycing they were counted worthie to suffer for his sake Seuenthly they which loue God take part with him that is when he is dishonoured by the wicked they grieue they shew their dislike they reproue much lesse do they giue the occasions of committing sinne or encourage and soothe vp men in the cōmitting of it Yet herein they must bee wise as Serpents Necessary to be obserued by Noblemens Chaplanes and Attendants on great Personages not casting pearles before swine but keeping them within limits of their calling euer cōsidering the time the place the person and the occasion offered It is strange to see how many will be holie at home before their Minister before their religious Landlord but if they come to companie with the wicked if they aime at an office if they depend vpon some mans fauour whether Atheist or Recusant presently they sute their behauiour according to his disposition and so strengthen him in his sin and proue themselues to be time-pleasers such as neuer can please God But let Gods children learne that they must shew their loue before Kings and not be ashamed God will haue the whole heart and all the affections they must neither be parted nor dissembled Ambr. in Hexam The earthly master permits it not in his seruant much lesse our heauenly Father in his children Quid enim nostro Creatore dignum referrimus cuius cibo vescimur dissimulamus iniurias For what can we offer our Creator worthie his person or fit to bee accepted whilest we professing our selues his seruants feeding on his foode and cloathed with his liuories doe yet notwithstanding dissemble the wrōgs and iniuries which are offered vnto him Eightly when we so long hold a man our friend as our friend loues God and therefore loue the poore and our enemies because God hath commanded to loue them This is a certaine effect of Gods Spirit surely then and not vntill then doe such men loue God Ipse enim Domine amat te qui amat amicum in te pauperes inimicos propter te For he O Lord doth loue thee which loues his
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
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
iudgement with vs. For surely though the world makes but a iest at sinne and a toy to commit iniquitie though they play with it as the fish with the bait in her mouth not regarding the hooke till she see it hath caught her yet at last they shall find that it is a fearefull thing to fall into the hands of the liuing God Hebr. 10. and that when his register of what is done amisse shall bee opened before them they shall not be able to abide it As is the meanes the theefe can vse for his deliuerie and the disposition of the Iudge before whom hee is to bee arraigned so is hee raised vp to hope or driuen downe to despaire Now all haue sinned if wee vse the meanes Christ Iesus the sole Redeemer of the world by a liuely faith exercised in the workes of righteousnesse wee shall be freed from the censure of condemnation but if thou shalt reiect Christ and vnrepentantly delight in the workes of darknesse behold the nature of the Iudge and from thence the fearefulnesse of his iudgement and so auoide I beseech thee the sinnes that will cause it First therefore we consider that God is infinit in mercie here and therefore will very seuerely punish in the life to come The meanes of present maintenance addes to the grieuousnes of the theft and the clemencie of the Prince makes the rebellion more punishable how then shal the wicked appeare before the Lord when the heauens and the earth with all things therin cōtained shall declare both his worthinesse and bountie whē his Ministers shal obiect their infinite sermons their preaching of the Gospel their daily exhortations when his Angels obiect their attendance seruice ministerie when as Christ himselfe shal obiect his poore estate the obseruations of the wicked the contradictions of his enemies the reproches of the scornful the scarres in his bodie the speare in his side the nailes in his feete the bowing of his head the spreading of his armes the shedding of his blood and all for to cleanse thee how strict will God bee in punishing when thou wouldest not be clensed Secundum magnitudinem misericordiae in praesenti erit magnitudo furoris in futuro As God is most abundant in mercie now so he will be most furious in punishing thē And therfore saith Gregorie Greg. in Moral how shall he endure his displeasure there that contemned his rich mercy heere The second consideration is of the iustice of God If hee spared not Adam for eating the forbidden fruit Genes 3. if not the whole world because they rebelled against him Genes 7. if not the Angels that sinned 2. Pet. 2.4 but committed them to chaines of perpetuall darknesse yea if hee punished his righteous Sonne for the sinnes of the elect Eph. 2.13 Esay 53.8 rather then sinnes should go vnpunished how hopest thou to escape which art by nature the child of wrath Ephes 2.3 which art but one which maiest not be compared to the Angels which art a wicked seruant what shall become of the vnprofitable shrubbe of the desert when that goodly Cedar of Paradise shall be stricken Hieron Dan. 7. Malach. 3. Isai 30. Ose 11. Amos. 4. Apocal. 6. Neither shall God appeare to the vnrepentant in the strictnesse of his iustice only but also in the zeale and furie of the same so that then they shal crie Hide vs from him that sitteth on the throne and from the furie of the Lambe Tunc nec diuitiae diuitibus prosunt He that by nature is a lambe is enforced by sinne to shevv himself a Lion nec paerentes parentibus intercedunt nec Angeli pro hominibus verbum faciunt quia natura iudicij non recipit misericordiam At that time saith Chrysostome riches shal not profit them one mā shal not make intercessiō for another the Angels shall not pleade for them Ezech. 7.19 because the nature of the iudgement admits not of mercie Mallent omne tormentum sustinere quà m faciem Iudicis irati videre They had rather saith Augustine suffer any punishment Prou. 11.23 then behold the angrie countenance of that fearefull Iudge whom by their sins they displeased The third consideration is that he to whom it belongeth to punish sinne is an Al seeing God Many breake the lawes of the Prince vpon hope of concealing their offence but the sinnes we commit against the Prince of Princes cannot be hidden hee knowes the secrets of the heart Iob 11.11 1. King 16.19 Psalm 139.3 Ierem. 16.17 searcheth the reines and vnderstandeth the thoughts long before Thou compassest my pathes saith Dauid and my lying downe and art acoustomed to all my waies Whereupon saith the Glosse God doth so consider the waies and compasse the paths of euery one that euery idle word and vaine thought shall be iudged Lord how shall the wicked be able to appeare before thee whē not one but all their sins shal be mustered in thy presence how shall they be able to vndergoe thy censure for all in nūber like the sands of the sea whē they cannot make answere for one and that of the smallest Ierem. 29.23 Malach. 3.5 But what men haue committed that cannot be concealed for God is both the Iudge and the witnesse Boetius Indicta est probationis necessitas cum agamus coram oculis Iudicis cunctae cernentis In the diuine law the necessitie of proouing is forbidden because wee doe all things in the sight of the Iudge that shall trie vs Sicut capillus non perit de capite ita nec momentum de tempore As the haire perisheth not from the head but God takes note of it so no time passeth saith Bernard but God keepes account of it Therefore seeing our sinnes are so infinit and that they are al knowne vnto God who shal iudge them it behooueth men to feare the committing of moe because the account they are to make is so large alreadie The last consideration is that this Punisher of finne is Almightie Isai 14.27 Isai 51.15 Matth. 10.18 Iames 4.12 Isai 47.11 He is a God of armies the Lord of hosts is his name when he will saue none can destroy and when hee will destroy none can deliuer Chrysost Nee resistendi virtus nec fugiendifacultas we haue neither power to resist nor meanes to flie away Hee which caused the mountaines to shake at his Maiestie in giuing the law he shal cause the proudest sinner to feare and tremble when hee shall denounce his sentence of iudgement vpon the violaters thereof Qui ceciderun ad vnam vocem Christi monituri quid facient sub voce indicaturi August in Ioh 18.6 If the souldiers fell downe at the voice of Christ in the forme of a seruant admonishing them how shall the stoutest gallant bee strooke to the ground at the voice of the Lord of life in his glory and Maiesty iudging them Therefore howsoeuer the world the flesh and the diuell doe deceiue men howsoeuer they iudge the seruing of God lost labour and that they had rather liue and die in their sinnes then remember their Creator in the daies of their youth yet let them at last returne to the truth againe the nature of their sin is a beastlike rebellion the punishment eternall destruction the punisher Almightie thou canst not escape him Maiesticall thou canst not abide him Al-seeing thou canst not hide thy selfe nor thy sinnes from him Iust for he punished his righteous Sonne and therefore will not spare his vile seruant Rich in mercie now and therefore will abound in wrath and furie in the life to come therefore when thou art entised to continue in thy sinnes and to deferre thy conuersion to God say vnto thy soule Genes 16. as the Angell to wandring Hagar O my soule from whom hast thou fled from the Lord of life a gratious God and mercifull father to all those that obey him and what art thou doing defiling thy selfe with sinne and iniquitie and enfolding thy selfe in infinite miseries And whither art thou going to be punished by an Almightie most iust and Al-seeing God now most mercifull but when he shall enter into iudgement exceeding furious now gentle then angrie now long suffering then auenging therefore O my soule what canst thou answere when hee demands an account what wilt thou doe when hee shall enter into iudgement with thee peccata latere erit impossibile peccatorem apparere intollerabile That thy sins should be hid it is impossible that a sinner should appeare it is intollerable Backe then againe O my soule goe to the Lord thy God right humblie confesse thy sins and acknowledge thine iniquities say vnto him Father I haue sinned against heauen and earth and am not worthie to bee called thy seruant but O Lord rich in grace infinite in mercie true in thy promises for thy deere Sonnes sake put away my sinnes instruct mee that I may strike my hand vpon my thigh and vnfainedly repent for them Shew me thy saluation that they swallow mee not vp worke in mee by thy holy Spirit and word a true faith in Christ Iesus my gratious Redeemer and being thy redeemed O my sweet Sauiour stay mee with thy Spirit that I fall not frō thee vphold me with thy grace that I be no more the seruant of sin yea create in mee a new heart and a new spirit that as I haue been a weapon of vnrighteousnesse euer heretofore so I may be a member of righteousnesse alwaies hereafter that as thou hast been infinit in mercie to mee I may encrease in obedience to thee then shall I no longer feare the terror of the great Iudge but to the ioy of my heart say my Redeemer liueth then shall I desire no longer the deferring of thy comming as the wicked seruant but as a good child desiring alwaies to see the face of his father and as one in pure loue espoused wishing no thing so much as to bee with her beloued euen so will I for my selfe and all that loue thy comming crie Come Lord Iesus come quickly euen so for thee and vs al Amen Amen FINIS