nos quòd mutabiles sumus In that he is immutable but we subiect to alteration chāging The one proper to the Creator because he is God for to be God and immutable are both one the other peculiar vnto vs in that wee are creatures If any thing should bee left vndone or done otherwise then God in his infinite wisdome at first determined then must it needs bee either for want of wisdome for why should it be altered but vpon better consideration or else for want of power to bring it so to passe as he had before decreed for God still holding his determination how could it bee otherwise hindered Now it is the greatest iniurie either to suspect God of inconsideration who is wisdome it selfe or of inabilitie to performe to whom to will and to doe are both one What other thing is Prouidence in God then an euerlasting decree of bringing all things so to passe as before he had determined Therefore since this Prouidence in God is euerlastingly the same that is immutable as God himselfe is immutable it must needs follow that Gods actuall Prouidence which is the executiō of his Prouidence within himselfe is also immutable and vnchangeable in all things Malach. 3.6 Malac. 3.6 I the Lord am not changed that is neither in regard of my essence which is immutable neither in respect of the execution of my decree which at no time is altered Isai 14. The Lord hath decreed and who can alter it The Lords hand is stretched forth and who can turne it backe In the former the Prophet hath relation to the decree of God within himselfe In the latter to the execution of the same Isai 40. My counsell shall stand Isai 40. Iames 1.17 and my will shall be done Iam. 1.17 Euery good giuing and euery perfect gift is from aboue and commeth downe from the Father of lights in whom is no variablenesse nor shadow of turning Where it is plainely taught that although there is alteration in Gods creatures yet that with God himselfe is no such thing Prou. 19.21 Prou. 19.21 Many deuises are in mans heart but the counsell of the Lord shall stand In which words there is an opposition betweene mans purposes and Gods decree God teacheth vs that ours are many and diuers In one and the same thing our minds are diuersly affected with sundry doubtings troubled sometimes we wil haue it done sometimes not done If it be not done the not doing it often discontenteth vs If it be done the maner of effecting it commonly disliketh vs. Then in doing wee doe not namelie please our selues Thus in not doing we doe namely displease our selues Our seeking to please shewes our desires but our not being pleased declares they are variable But Gods decrees are alwaies one What he hath determined that he will haue done As he hath determined so it shall be done and when hee pleaseth to haue it done euen then it is effected Before it was done the not being done did not displease him now it is done the being done doth no whit dislike him so that the not doing doth not displease him nor the manner of doing at anie time dislike him And thus Gods pleasing of himselfe at all times admits of no discontent at any time his discontent in nothing shewes his immutabilitie in all things And therefore a certaine truth that Gods Prouidence is alwaies immutable Obiect But it may be obiected that the Lord said vnto Hezekias Isai 38. Thou shalt die and not liue and yet Hezechias liued fifteene yeeresafter Also that Nineueh should be destroyed within forty daies Ionah 3.14 and yet their destruction followed not within the time prefixed We must alwaies vnderstand Solution the denouncing of Gods iudgements against sinners not to bee absolute but with this condition vnlesse we repent for God willeth both alike that is if wee turne vnto him his iudgements shal not befall vs if wee persist in our wickednesse they shall certainely bee accomplished But admit that of Isaiah against Hezechiah Isai 38. Ionah 3.14 and this of Ionah against Nineueh are to be vnderstood without condition can it therefore bee inferred that Gods decree and by consequence his Prouidence is mutable and subiect to changing Surely no for there is a difference betweene his decrees and his threatnings The decree of God and his heauenly will not depending vpon second causes but vpon his infinite wisdom foreknowledge and counsell must needes bee immutable But his threatnings which are euer denounced vpon the consideration of second causes namely our sinnes are according to their increase or decrease As well mercie if we repent as iudgements if we do not altered and changed for God willing the one willeth the other also More plainely thus God doth sometimes denounce his iudgements against sinners according as their dangerous estate doth require and not that he hath so decreed thē in his euerlasting counsell and from thence so willed them but because second causes namely our sinnes doe crie for vengeance against vs the which God willeth shall befall vs if wee persist in our sinnes but if by the worke of his spirit wee forsake our wickednes Gods wil is his iudgements shall be turned to mercie So then his will is not altered though his iudgements are not executed because with his Threatnings doth euermore goe the condition of repenting alwaies vnderstood though not euer expressed It is true the grieuousnesse of Hezechiah his disease being considered and secondly that he was not likely to be cured by the helpe of man that he could by no ordinarie meanes liue long vpon which the Lord purposing to shew his mercie and power the Prophet might say vnto him Thou shalt die and not liue And yet for the declaration of Gods glorie it came to passe that his life was prolonged So likewise if wee consider the grieuous sinnes of the Nineuites crying for the full viall of Gods wrath to be powred downe vpon them it must needs bee that the destruction of their citie was euen at the doores but God who is rich in mercie and faithfull in all his promises did vpon their true repentance keepe backe his iudgements and saued their citie from subuersion a worke not mutable but agreeing with his mercie and iustice Obiect God would at first that legall ceremonies should bee kept but afterward it was his will that they should be abolished and therefore his will is mutable The argument doth not hold Solution when it is drawne from the changes of things to the change of the causes of those things working by free will as God euer doth much lesse can it bee a good reason to prooue that his will is mutable for it was Gods will that ceremonies should be kept at one time and abolished at another kept before Christs comming abolished after In this therfore is Gods will one and the same Jn an Epistle to Marcellus Augustine maketh this plaine by an example after this manner
is often taken for a suffering of the one of two euils that a greater euill should not ensue After this manner do Princes oftentimes in wisdome suffer a traitour to rest in his conspiracy that it may be the more euidently proued against him and that other his complices may more apparently be knowne As also when they suffer the wickednesse of some to goe vnpunished lest by cutting them off the land should bee weakened or by some sinister meanes the countrey brought to ruine In which cases Princes do not approue of the wickednes of their subiects but in great wisdome do suffer them a while that by apparēt iustice they might suppresse them or by vertuous lenitie at length conforme them The third way of suffering is when we do not preuent the euill which we could hinder but do at our pleasure suffer the same As when by our skill in aduising we could free a ship from being swallowed vp of the seas by our strength we could pluck our neighbour or his cattell forth of the ditch by our abundance we could relieue the distressed cloath the naked feed the hungrie and such like yet in these cases it is our purpose to yeeld no helpe at all and therefore do willingly suffer them to perish After this manner doth God permit sinne and is excellent good in him because he is aboue the law yet doth it to an excellent end mixed with no maner of ataxie or disorder at al but is euill in vs in regard we are vnder a law which commāds we should do vnto others as we would others should do vnto vs. God seeth that man being naturally euill cannot but sinne vnlesse he be preuented with the special assistance of his holy Spirit he cannot but fall Psalm 23 vnlesse the staffe of his Spirit doth hold him vp God knoweth this and can by his al-sufficient grace stay him vp yet it pleaseth him sometimes to suffer him to sinne and to permit him being of himselfe not able to stand sometimes to fall but this is vpō great cōsideration and in wonderfull wisdome namely A threefold cause of Gods suffering of sin 1. The declaration of his iust iudgement either for the declaration of his iust iudgement by punishing his sinnes or for the manifestation of the riches of his grace 2. The manifestation of his exceeding mercie by pardoning his iniquities Rom. 9.22 Neither doth God permit sinnes as certaine men imagine vnwillingly or at least no way willing them for this doth not agree with his omnipotencie 3. That we might know our ovvne weaknesse and wholly relie on his grace but he doth so suffer them as that he doth will the suffering of them the which is added lest men should thinke that God suffered any thing the which he did not will which is impossible because omnipotent Neither doth God willingly permit sinne in such sort as that he doth like of it in that respect that it is simplie sinne for his lawes are to preuent it and his iustice takes hold vpon it much lesse then doth he put it into their minds or is in the least measure Author of the same so that it followes that his permission is voluntarie and we sole effecters of our owne miserie Psalm 81.13 I gaue them ouer saith the Lord vnto the lusts of their hearts and they walked in their owne waies Act. 14.16 God suffered the Gentiles saith the text to walke in their owne waies That this permission was in al respects voluntary Matth. 10.29 it is plaine in that a sparrow shall not fall on the top of the house without the will of our heauenly father much lesse then shall greater matters be effected without his voluntarie permission as that Tyrants should persecute his chosen of which kind offsinnes Christ in that place speaketh Therefore since no one hath resisted the will of God at any time Rom. 9.19 Tom. 3. de Trinit lib. 3. cap. 4. wee may safelie conclude with Augustine that the same is the principall cause of euery thing as well of the substance as of the seuerall motions nothing being done which hath not either his commandement or permission forth of the court of the great Emperour of heauen and earth from the riches of his grace and mercie in bestowing of rewards or from the rule of his iustice in inflicting punishment to which opinion of Saint Augustines the learned of this age doe easilie agree That there is a difference betweene Gods willing of that which is good Position 7 and that which is euill GOd is properlie said to will those things which are good because he doth both approoue and also loue them in that respect that they are good and so doth effect them immediatelie himselfe or mediatelie by others But he doth condemne hate those which are euill much lesse doth hee approoue nad loue them yet he doth willinglie suffer them and that in wonderfull wisdome and for excellent ends So that the difference betweene the one and the other is in that the good is powerfully effected the euill willinglie permitted The first thus wrought because of it selfe it tends to the end or dained and secondly is the sole things whereunto Gods will is carried The second thus permitted because the exceeding riches of his grace may the more redound to some and the strictnesse of his iust iudgement more declared vpon others both iointlie tending to his owne glory and good of his Church Note three wonderfull things in Gods effecting of this 1. His infinite vvisdome 2. Povver 3. Goodnesse in that his power knowledge and will concurre to make sinnne being simplie euil to tend vnto another end then the nature therof will admit or was in the purposes of such as did commit it once imagined And thus much briefely for the difference betweene Gods willing of that which is good and that which is euill Thus hauing touched these seuerall positions wherein is especially shewed first the proper obiect of Gods wil and secondly in what sense hee willeth sin now it remaines to prooue the consequence of all namelie that God is principall Efficient of all goodnesse but neuer Author of sinne as it is simplie considered That God can by no meanes be the Author of sinne as it is simplie a transgression of his law THe truth of this position appeares Two waies of prouing that God cannot be Author of sin 1. By his Word 2. By meere reason first from Gods word secondlie from meere reason From his word afthis manner Psalm 5.4 Thou art not a God saith Dauid that louest wickednesse neither shall any euill dwell with thee As though he should say Thou God shall free mee from Saul and his conspirators because thou art a God which neither willest nor any way approuest of wicked dealing Habac. 1.15 Thou art of pure eies and canst not see euill Thou canst not behold wickednesse In which place the Prophet doth teach that the nature of God is such that hee
doth suffer the same Simile Admit there is a gappe open into my neighbours Orchyard I see it yet not bound to stop it leaue it open if afterward another mans cartell go in and spoile the fruits shall I bee liable to the trespasse surely noe The Lord sees there is a gap broken into his vineyard by our fall in Adam The heresie of the Secentians Aug. de hares and of Florinus and Blastus Euseb lib. 5. cap. 13. 28. teaching the contrarie is verie damnable he sees wee will play the wilde bores breake downe his vines spoile his Church persecute his holy ones and so both injury him and his If therefore he makes not a stay by his holy Spirit changeth not our minds alters not our affections nor preuents our purposes and thereupon we worke all this villany against his Diuine Maiestie is he therefore a trespasser in his owne wrong It cannot be for hee doth not the hurt in his owne person nor is any way tied to preuent it in others which being granted hee can no waies bee blamed for what we commit Quest 1 But some not contented with this demaund why God doth suffer the sin which he could so easily hinder Ans Paul answeres In that he suffers with long patiēce the vessels of wrath prepared to destructiō Rom. 9.22.23 it is to shew his wrath De pradest l. 1. and make his power knowne ouer the wicked and that he might declare the riches of his glorie vpon the vessels of mercie In which as Augustine saith the Lord doth well for he doth not suffer sinne but by his iust iudgement and whatsoeuer is iust is good For although sinnes are not good in that respect that they are simplie sinnes yet it is good that there should be sinnes otherwise God to whom it is as easie to hinder euill from being done as when it is done to cause good to arise from the same would neuer haue suffered it to be committed Fulgentius for how can we imagine that he who is goodnesse it selfe and also Al-omnipotent Ierem. 23. wuld suffer any euill to be done vnlesse by that euill hee effected some good Clemens Alexandrinus the sins of the reprobate declare his iust iustice and iudgement vpon the vessels of reprobation the fallings of the godly his exceeding riches of grace vpon the vessels of mercie Rom. 9.17.32.33 And thus in the depth of his wisdome hee hath shut vp all vnder sinne Gal. 3.22 Rom. 11.31 that his iustice and mercie might appeare vnto all men Secondly note that before this suffering of sinne there doth euer go an offering of mercie to preuent the sinne so that if we are not staid frō our iniquities the cause is not the want of Gods mercy in not offering grace but in the hardnes of our hearts in not receiuing it when it is offered And therefore saith Augustine Augustine Non ideò non habet homo gratiam quia Deus non dat sed quia homo non accipit Men want the grace of God to keepe them from sinne not because God doth not offer it but because when it is offered they haue not harts to receiue it Christ is the way to the wanderer but he seeketh by-pathes will not follow him A light to them in darknesse but they winke with their eyes and will not behold him An inuiter to his blessed Supper Luk. 14.24 Ioh. 6.35 but men wil not taste it He knocks at the doores of our hearts but we will not let him enter He brings the bread of life but we will needs starue in our sinnes Prou. 1. He makes proclamation that all may freely haue it yet men must bee drawne or none will receiue it Per totum vbique iacet agrotus Aug. in Matth. 9.11 Euery soule is sicke of sinne ideoque magnus de coelo venit Medicus and therefore that great and gratious Physition is come from heauen to cure vs hee seekes vnto vs knockes at our doores and offers his heauenly potions imò pharmaca benedicta immensique valoris yea blessed potions and of an exceeding great value Simile but such are our waiward natures such our affections meere repugnant to that which is good that we will not be healed So that meritò perit aegrotus qui medicum vlerò venientem respuit the sicke patient doth deseruedly perish which peruersly refuseth the good Physition when hee willingly offers his helpe vnto him Musculus The lame in the ditch doth wilfully perish whilest hee reiects his neighbours hand when it is offered vnto him so if men darkened in their vnderstandings and hauing the vaile of ignorance as yet before their eyes doe tread the paths of sinne till they stumble at the threshold of hell and so fall into the pit of eternall destruction the cause is not the want of Gods gracy that would not enlighten them but their wilfull blindnes that would not be enlightned Ioh. 3.19 For herein is their condemnation in that as S. Iohn saith that light is come into the world but men loue darknes more then light because their deeds are enill Quest 2 Others demaund why God gaue m a nature mutable and subiect to sinning Ans To these lunius answers that it may as well be demanded why hee made him not God because immutabilitie is proper to the Deitie onely neither is it in the iudgement of the learned as praise worthie to haue a nature not subiect to temptation as hauing a nature subiect vnto it to resist the same when we are tempted Thus it is euident that God can by no meanes be the Author of sinne Delapsu Adami neither because hee foreknowes it Si diabolus seductionis potestatem non accepisset home probationis mercedem non accepisset Chrysost Oper. impers homil 55. decrees it willingly suffers it or made man by nature subiect to commit it It rests in the next place to shew first that Satan and our selues are the causes of the sins we commit Secondly that although in euery of our actiōs there are three caudes and that euery of these worke that which is good yet notwithstanding the action may bee euill and that this euill proceedes from our selues Thirdly that two things must be obserued to make our actions pleasing to God and that a failing in either makes them abominable That Satan and our selues are the sole causes of the sinnes we commit FIrst touching Satan that he is primitiuus peccator Ioh. 6. the first and originall offender from whom sinne flowing as out of a maine sea conueieth it selfe into the whole posteritie of all mankind the Scriptures are very copious in prouing the same Ioh. 8.44 When the diuell speaketh a lie saith Iohn then speaketh he of his own for he is a lier and the father thereof 1. Ioh. 3.8 So that hee which committeth sinne is of the diuell because the diuell sinneth from the beginning To this
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
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
looke vnto vs Whence is it that our dread Soueraigne holds the crowne of gouernment in peace whence his miraculous deliuerances from the hands of his enemies Euen from Gods especiall mercie and Prouidence ouer him And why from his mercie wherefore from his speciall Prouidence not only because he is the Lords anointed but especially because he is his elected A comparatis for if wicked kings haue a special priuiledge in regard they are Kings how much more our King being a resolute Iosiah a religious Dauid a wise Salomon and a zealous Ezechias How are the tender lambes amidst the rauening wolues preserued frō them how the sillie chickens from the greedie kite waighting continually to praie vpon them The eause of our deliuerances from bloudy traitors and that they fall into the pit which they digged for vs. must they nor both goe to wrecke vnlesse there be a carefull Shepheard and a louing henne No lesse can the flocke of Christ defend it selfe against tyrants those greedy wolues vnlesse Christ Iesus that good shepheard did most carefully looke vnto it No lesse can his tender chickens keepe themselues from being deuoured by those rauening kites the diuell himselfe the Pope of Rome that Antichrist with all his sworne and vowed Allegeants among vs did not Christ Iesus as a most louing henne preserue and keepe them vnder the wings of his mercie O thou beloued consider then the cause of thy deliuerances It is because God loueth thee and thus louing thee appoints his Angels to attend vpon thee Heb. 1.11 Heb. 1.11 It is because he so respects thee that an haire of thine head cannot perish Matth. 10.30 Matth. 10.30 It is because of his neuer failing loue therein exceeding the loue of a mother to the child of her owne wombe Esay 49.15 Esay 49.15 It is because he makes our case his case Saul Saul why persecutest thou me Act. 9.4 Act. 9.4 It is because hee respecteth vs as that which is dearest vnto him Zach. 2.8 Zach. 2.8 Hee that toucheth you toucheth the apple of mine eie This being so who seeing Gods wonderful loue to his Church in electing it in being elected to redeeme it with the most precious blood of his onely begotten Sonne and being thus redeemed thus to respect to loue and blesse it that can denie his especiall care and Prouidence ouer the same Gods Prouidence ouer the wicked IT is our mercifull God saith Iob chap. 28.24 that beholdeth the ends of the world and hath a regard vnto all things that are vnder the heauens Which cannot bee vnderstood of a carelesse beholding as some would haue it but of a carefull prouiding for them as al must needs confesse it Is it likely that God who looketh forth of the heauens and beholdeth all the sonnes of men Psalm 33.13 should looke vpon them to no end or behold them to no purpose Surely no he fashioneth as well the wicked as the godly in the wombes of their parents Eccles 11.5 Hee gouerneth their words Prou. 16.1 He appointeth out their waies they shall walke in Pro. 5.21 He exalteth one he casteth downe another Psal 75.7 He giueth and al men gather he openeth his hands and all ceatures both good and bad are filled with his goodnes Psalm 104.28 So that who is hee that hath not tasted how gratious the Lord is yea wee see it by experience that the godly are often as the sheepe feeding on bare commons whilst the wicked are as fat bulls of Bashan grasing to the full in goodly greene medowes the sun shining vpon them the raine making their grownds fertile their flocks of sheepe and kine multiplied hauing children at their pleasure and so increasing that they call their Lands by their owne names Nay if there were not a resurrection a reward reserued for the godly and plagues for impenitent sinners of al other as Paul saith the Church of God were most miserable For as the Wise man saith touching this life all things fall out alike both to the wicked and godly yea whilst they liuing at their hearts ease lying in their beds of Iuorie carowsing wine in their full vyols inuenting to themselues instruments of musicke Heb. 11.35.36.37 the Church of God poore soules in loue corrected are oftentimes nipt with cold pinched with famine racked by tortures tried by mockings scourgings bōds imprisonmēt yea tempted stoned hewne asunder slaine with the sword All things working still for the best to those that loue and feare his name Rom. 8. This prosperitie of the wicked and afflictions of the godly both proceeding from God on them a iudgment vpon vs an assurance of his mercie haue astonied the dearest and wisest children of God vntill going into the house of God they beheld their miserable end and sudden subuersion Now whence ariseth this flourishing yet fading estate of the wicked from their own wisedome from their owne endeauours Surely no it is in vaine to rise vp earely to goe to bed late to eate the bread of carefulnes except the Lord giues a blessing and therfore whatsoeuer the wicked enioy proceedeth wholy from Gods Prouidence As he increased the store-house of godly Abraham so he filled the barnes of the wicked rich man Luk. 16. Luk. 16.19 As he made Dauid King ouer his people so hee gaue Saul the Scepter of gouernment and therefore he was called the Anointed of the Lord. As God was mercifull vnto Iob in not suffering Satan to take away his life Iob 4.12 so he was long suffering vnto Pharaoh in that the first plague consumed him not for not letting his people goe As it came to passe by Gods Prouidēce that Ioseph should bee preserued from death Gen. 45.8 and made Ruler ouer Pharaohs household so the same God effected that Naaman the Syrian should be rich mightie and honourable in the sight of his Lord the King of Aram. 2. Kings 5.1 And therefore our gratious God whose mercie reioyceth against iudgement extendeth his Prouidence to the wicked and reprobate That those things which seeme meanest in our eyes are maintained and kept by Gods Prouidence NEither doth our mercifull God sit in the highest regarding onely his most excellent creatures as Angels men and women the heauens the Sun the Moone the number of the Starres and such like but as Dauid saith hee beholdeth all things as comprehending his meanest creatures vpon earth Whatsoeuer hath life motion or being is gouerned by Gods Prouidence Act. 17.28 But the basest things may bee referred to all or one of these And therefore things most meane are ruled by his Prouidence The Psalmist vsing the like generalitie Psalm 145.15 saith that the eies of all things doe looke vp vnto God and he giueth thē their meat in due season in the one part of the sentence shewing Gods mercie in giuing Some reade looke vnto some hope in in the other his creatures acknowledgement of the same by their hope of receiuing The Lions are
cannot abide in contented manner to looke vpon sinne or behold iniquitie in another much lesse doth he will it himselfe But we will reduce the Arguments after this manner This is impossible that there should proceede any euill from a cause which is simplie and absolutely good But God is a cause in all respects simplie and absolutely good And therefore no euill can proceede from him That it is impossible that there should proceed euill from a cause which is simplie The proposition proued and absolutelie good who so wilfull that will not conceiue it who so blind that cannot see it How can that be absolutelie good from whence proceedes some euill Wherein should an absolute good cause differ from an euill cause if euill did proceede as well from the one as the other Whence is it called absolutely good if it be mixed with euill Is it because there is more goodnesse in it then euill then is it no more absolutely good but partly good and partlie euill Can a compound be a simple or a colour obscured with darke perfectlie white No more can a cause partlie euill bee said to bee absolutely good Therefore being prooued that GOD is a cause absolutely good it must needes bee that no euill can proceede from him Therefore in the next place to the proouing of this truth vnto vs. We call that sincere friendship The assumption proued which is neither mixed with the gall of harred nor coloured with the glosse of dissimulation We hold that true faith which is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sincere and without diffimulation and therfore shall neuer faile These though neuer so perfect yet haue their imperfections and what goodnes is in them or in vs from them proceeds from another but God is goodnesse absolutely perfect his perfection is of himselfe his goodnesse his essence and his essence goodnesse it self frō whence the goodnesse of all other things proceedes he of himselfe euery thing from him he infinite without time or measure we in part for the time appointed by him Thus is God such a goodnesse as is perfectly absolute and absolutely perfect in all things Therefore when Moses desired of the Lord to shew him his glorie Exod. 33.18.19 the answere was I will make all my goodnesse goe before thee that is I will shew vnto thee a certaine semblance of that my goodnesse which is infinite I will manifest my selfe gratious and good so that so farre foorth as the shallownes of thy vnderstanding will attaine vnto thou shalt perceiue the same Gods goodnesse and himselfe are all one It is no idle qualitie whereby hee is good onely vnto himselfe but his goodnesse is such as doth continually by sundrie and infinite meanes communicate it selfe vnto others Vpon this ground Dauid excites vnto thankfulnes Psal 117.22 saying Praise ye the Lord all ye nations All yee people praise him for his louing kindnes is great toward vs the truth of the Lord endureth for euer that is the restimonies of his fatherly grace and goodnesse neuer haue end Where the heauēly Prophet describeth no idle goodnesse but such a one as is euer taking pitie euer working for the best euer doing good and therefore hauing his minde busied with this consideration and his heart full fraught with the sense of what his minde did meditate he breakes foorth into a most thankfull admiration The earth O Lord is full of thy goodnesse So that God is not such a goodnesse as sometimes ceaseth but euer worketh that which is good and is neuer wearied in his weldoing But what needes long proose since God and his goodnesse are all one it must needes be that himselfe being infinite his goodnesse is infinite and therefore extends vnto all and so impossible is it that himselfe should not be himselfe as it is possible for euil to proceed from his goodnesse which is himselfe for such as is the fountaine such are the streames that flow from it God hath left a certaine impression of this his goodnesse in his workes of creation And therefore Moses saith that all things which God had made were very good If the goodnesse of the creatures was such how great is the goodnesse of the Creator The blasphemy of Marcion confuted Most blasphemously therefore did Marcion affirme that God which created heauen and earth was not a good God If he is not good how should he create so many good things Nay if his goodnesse was not infinite how could the earth which our sinnes had caused to bring foorth nothing but brambles yeeld so many diuers and excellent fruites This wonderfull goodnesse of God is most euidently seene in his worke of maintaining gouerning and blessing all things which we call his diuine Prouidence Is not he good which maintaineth gouerneth and blesseth the world with euery particular therein contained Is not hee good which giues life motion and being Hee which beautifies the heauens with the starres the day with the Sunne the night with the Moone he whose Spirit by the vertue of the Sun the operation of the Moone the influence of the starres the motions of the heauens giues life vnto al things Who made Marcion of such corruptible matter to be an excellent creature who gaue him a diuine minde an vnderstāding soule with other admirable gifts of nature O blind and vnnaturall man that could not see or durst denie him to be good of whom hee himselfe had receiued so many good things this goodnes of God is so much more manifest in that he neuer ceaseth to do good vnto his enemies of which sort was Marcion and others as yet I feare mee innumerable who resisting this goodnesse of God by their open wickednesse recompence his long suffering with carnall securitie turne his blessings into wantonnes and harden their hearts at his deferring of iudgements which men neuer thinke that his mercies are to worke a louing obedience his iudgements to cause a godly feare and that his long patience expects a repentant reformation God could destroy these men in a moment Deferendo non auferendo modò non poeniteant yet he doth not he could inflict present punishment for their sinnes yet he deferres it hee could shew the tokens of his furie and wrath as vpon Sodome and Gomorrha but his mercie breeds delaies Why so because it reioyceth against iudgement testifying his goodnesse exceeds our iniquities This is that goodnesse which Christ perswades to imitate as neere as wee may saying Be ye perfect as your heauenly Father is perfect who suffers the Sunne to shine and the raine to fall both on the good and the bad But this goodnesse of God is seene in nothing so much Ephes 2.4.5 as in the manifestation thereof to his Church Therein consists infinite and perfect goodnesse hence it is that hee calles it home when it wandred gathers it when it was dispersed awakes it when it was in the slumber of sinne Rom. 5. reuiues it being dead in
therefore may craue a larger answering First therefore it is answered that there is no confusion nor disorder in these things for the confusion is onlie in respect of man and not of God or the things gouerned by him which are euermore excellently well disposed though the vaile of ignorance being before mās eies we are not able to discerne this excellent order The fleshlie man perceiueth not those things which are to bee discerned with a spiritual eie My waies saith the Lord are not as your waies neither are my thoughts as your thoughts so that vntill these men goe with Dauid into the house of God well may these things seerne confused vnto thē but whē they are enlightned by his holy Spirit they appeare otherwise A man that that is blinde or hath sore eies thinks it is darke when the Sunne shineth or at least thinks her beclipsed with diuers coloured mists when she is in her perfect beautie Simile the cause is the imperfection in his eies and not any obscuritie or confusion in the Sunne So is it with him that shall looke with a fleshly eie into Gods works be they neuer so excellently disposed yet through his inabilities to discerne they seeme confused That which in the night or a farre off we iudge a tree proues when wee come neerer or when the day appeareth a more excellent creature So in the night time of our ignorance and when we are strangers from Gods Law we iudge preposterouslie of his works but when this mist is dispersed or that we come to looke more neerelie vpon them in the glasse of his word they seeme so excellent that we are constrained to say O Lord how wonderfull art thou in all thy waies and holy in all thy works In great wisdome hast thou made them all But let vs come vnto the instances Thou saiest JJnstance 1. in that Stan tempted Adam and made him and his posteritie subiect to sinne Ans It is answered and alreadie prooued that herein no fault can be imputed vnto God Eccle. 28. for Adam was created righteous but his own inuentions made him euill Secondlie if God willed a declaration of his iust iudgment vpon the vessels of wrath and the manifestation of the exceeding riches of his grace vpon such as are ordained vnto mercie what right hath the clay herein to reason against the Potter Thirdly Gods children haue now more cause to reioyce by an infinite deale in regard of that blesse dnesse receiued from the last Adam then to be sorrie for their dignitie lost in the first Adam To which tendeth that of Paul concerning the sinne of our first Parents which is spread ouer all and the righteousnesse of Christ which is much more aboundant to the saluation of the Elect. And therefore we may say with Gregorie O foelix culpa quae talem tantum habere meruit Redemptorem O happie diseasewhich could not be cured but by such a diuine and heauenlie Physition That the wicked line in greatest honor prosperitie and abundance Jnstant 2. but the god'y in pouertie disgrace and affliction Ans HEalth wealth and honour are the hope of the worldlings labours and being obtained are their sole darlings of delight and pleasure Jn serm But as Bernard saith of Peter Vt nouum itr sic noui modi itineris Triplex est vita naturae gratiae gloriae A new iorney must haue new waies of iourneying so wee say of the godly when they begin to enter the new life that is the life of grace then they must haue new coutses of liuing Afflictions come by Gods decree And what are these That in following Christ wee should take vp his crosse that in liuing holily wee should suffer persecution that in our iourney to heauen wee should passe thorow many tribulations Therefore saith Augustine in the person of christ August in persona Domini Venale habeo quid Domine regnum coelorum quo emitur paupertate diuitiae dolore gaudium labore requies vilitate gloria morte vita I haue a thing to sell saith Christ what is it O Lord saith Augustine The kingdome of heauen but wherewith is it bought for pouertie true riches for griefe ioy for labour rest for basenesse glorie for life death So that pouertie griefe labour basenes and losse of life are the new paths that leade to new Hietusalem and the narrow waies that tend to ample blessednesse Now this being the decree of God the Creator who is wisedome it selfe why should it seeme preposterous in the eyes of the creature who is but meere foolishnes Quid obsit vel prosit medicus nouit non agrotus Augustine Gods decree of afficting groüded vpon great reason What is profitable or hurtful to vs that are patients that wise Physition knowes not we that are grieued Secōdly this decree of God is grounded vpon great reason both in respect of him afflicting and of vs afflicted What sets foorth more the wisdome of God then his ministring seuerall potions of affliction according to the seuerall conditions of his children as well in preuenting the diseases of sin whereunto they are subiect as in curing them whē they are grieued with them What more declares his mercie then the giuing of the staffe of his Spirit with the rodde of correction then the comforting vs in our distiesse then the putting our teares in his bottle then the making our bed in our sicknesse then the pitching his Angels about s then the not suffering the flouds to ouerflow vs though they come neere vs then the causing that although heauines continue for a while yet ioy shall come in the morning Wherein is the power of God more euident then in giuing vs strength to vndergoe so many troubles then in casting vs down vnto the graue and raising vs vp againe These things haue caused admiration in the very enemies of God and that amidst their tyrannies Is there not good reason then why those things should bee effected whereby Gods wisedome mercie and power are made euident and not onely to his children but euen to his enemies whereby they are left inexcusable in the day of the Lord if there were no persecutions how should Martyrs glorifie God by their sufferings If no trials how should patience haue been left for a vertue to be imitated If Satan had not been let loose to buffet Iob where had been his words of praise The Lord hath giuen and the Lord hath taken away and blessed be the name of the Lord. Secondly the afflictions of the godly are grounded vpon good causes 2. Gods decree of afflictiong is good and iust in regard of vs as it appeares 1. By our owne reason in regard of our selues as it appeares first by our owne reason secondly by our owne practise thirdly by the profit we reape from them In reason heauen could not be our sole place of blisse if here we had no sorrow if here our happinesse that could not be a
vs which is ordained to enlighten vs. As rust eates the iron so doth enuie the soule of him that retaines it saith Basil Mens inuidi dum de alieno bono affligitur de radio solis obscuratur The mind of the enuious man saith Gregorie whilest it is disturbed at another mans good Inuidia Siculi non inuenere tyranni maius Tormentum Horat. becomes as the eies of him that is blinded with gazing on the Sunne So men that enuie the prosperitie of others hurt not the enuied but themselues which enuy them For enuie saith Salomon is the rotting of the bones Prou. 14.30 The wisest course then is neuer to hate any but euer to loue all Hanc virtutem habet charitas vt sine labore nostro aliena bona nostra facit This vertue hath loue saith Augustine that it makes those things which are none of ours without any paines to become ours But aboue all looke vpon true riches view that neuer fading glorie labour for that heauenly inheritance which shall neuer be taken away from thee nor thou from it if once thou hast got it and then there will bee no time to view that which is corruptible nor reason to enuie any for their fading honour vncertaine riches or earthly inheritance Qui faucibus inuidiae carere desiderat illam haereditatem appetat quam numerus possidentium non angustat Hee which will bee free from repining and enuying let him desire saith Augustine that inheritance and labour for those riches which none can engrose nor all the world diminish The former being considered and this performed we shall of necessitie say Returne vnto thy rest Psalm 116.7 O my soule for the Lord hath been beneficiall vnto thee Vse 8 Eightly since all things are ordered by God who is iustice and wisedome it selfe and therefore can neither deale vniustly nor preposterously wee are taught that in any case we depraue not his gouernment for howsoeuer things may seeme confused the fault is in our slender capacitie dull vnderstanding and corrupt iudgement which were it better able to conceiue more apt to vnderstand and pure in the censuring we would certainly conclude that all is done in iustice in wisedome in a goodly order in exceeding mercie for the declaration of Gods glorie and good of his Church Thou maist not speake euill of the Ruler of the people much lesse of the Ruler of all Princes of all the world A foole is medling in great matters but a wise man will not deale with things that are too high for him The actions of the King and Counsell Simile are often beyond the reach of the meane subiects capacitie that which is conuenient with them seemes needlesse to him and that which they find and know to be a worke of necessitie therein peraduenture hee can see no reason at all Yet are their workes to bee reuerenced his vnderstanding faulted and so himselfe iustly silenced So stands the case betweene God and vs he is wisdome wee are ignorance hee is iustice wee of corrupted iudgements and therefore though we see no reason in his workes yet wee must not dare to censure him of disorder in his gouernment nor of iniustice in his dealings Iob 21.22 Shall any teach God knowledge who iudgeth the highest What if Iob see the wicked liue waxe old and grow in wealth what if their houses are peaceable without feare and the rod of God is not vpon them Gregorie Vitulus mactandus liber ad pascua mittitur The oxe that is for the butchers shambles hath libertie to feede fat in the medowes and he himself concludes that God will diuide their liues in his wrath and they shall suddenly goe downe to the graue What if the waies of the wicked prosper as Ieremie saith what if they bee in wealth that rebelliouslie transgresse Desperato aegro omnia concedit Medicus to him which is sicke vnto death the Physition will giue leaue to eate or drink any thing Ierem. 12. and therefore himselfe concludes that such are prepared for the day of slaughter what if they which worke wickednesse are set vp and they which tempt God taste not of dangers as Malachy saith Malach. 3. what if the wicked doth compasse about the righteous what if wrong iudgement proceedes against them Habak 1. as Habacuck saith yet the conclusion is that the East winde shall be before the faces of these persecutors and they shall gather captiuitie as the sand Therefore although God doth thus bestow his blessings on the wicked defer the account and suffer them in their sinnes yet there is no disorder in as much as his mercies proportion out their miseries and his deferring is no omitting but an augmenting of their punishments What if the righteous are continually fed with the bread and water of affliction what if they are persecuted imprisoned beaten Gregor Seruandus iugo premitur the sheepe reserued for store must feede in bare commons and the oxe which shall liue must learne to beare the yoke So Gods children must beare the crosse infinite are the commodities it brings in this life together with assurance of glorie in the life to come Nullus ergò de flagello murmurat nisi qui causam percussoris ignorat Gregor Therefore no man murmures at correction but such as know not why men are corrected nor what good it procureth And thus neither the righteous nor wicked can take exception at Gods dealings for his High Commissioners Mercie and Truth are euer set together ministring true iustice and iudgement to his people Ninthly since the euils we are deliuered from are infinite the blessings we enioy not to be numbred and that both of these are effected by Gods diuine Prouidence not our deserts Men must not sacrifice to their nets that is attribute any thing to their owne wit strength or endeauours but his good pleasure and sole grace mouing him thereunto we are taught continually to be thankfull to the Lord for this his wonderful care and Prouidence ouer vs. Thus Dauid making a catalogue of Gods deliuerances mercies to his people euer and anon doth wish Psalm 107. that Therefore they would praise his holie name for his goodnes and declare the wonders hee hath wrought for the children of men Yea euery Psalme is a Psalme of praise Colos 3. Colos 4. and euery verse doth declare a thanksgiuing shewing that we ought continually to be exercised in praysing of him that is alwaies in bestowing blessings vpon vs. And therefore Paul wisheth Ephes 5. that both at all times and in all things we should be thankfull It is strange that man should bee silent in praising of God when as euery worke of God as Gregorie saith doth excite thee to praise him Doe the workes of God please thee then be thankfull for them and as God hath shewed his loue to thee so by praysing his holy name declare thine to him againe lest as Augustine saith
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